योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-100, verse-35

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अजमजरमनाद्यजस्वभावं सकृदमलं विलसत्सदैकरूपम् ।
विगलितकलनं कलाख्यलीलं सदुदितमाद्यमजं तदात्मतत्त्वम् ॥ ३५ ॥

ajamajaramanādyajasvabhāvaṃ sakṛdamalaṃ vilasatsadaikarūpam ,
vigalitakalanaṃ kalākhyalīlaṃ saduditamādyamajaṃ tadātmatattvam 35

35. ajam ajaram anādyajasvabhāvam sakṛt
amalam vilasat sadā ekarūpam |
vigalitakalanam kalākhyalīlam saduditam
ādyam ajam tat ātmatattvam ||

35. tat ātmatattvam ajam ajaram anādyajasvabhāvam sakṛt amalam vilasat sadā ekarūpam vigalitakalanam kalākhyalīlam saduditam ādyam ajam.

35. That reality of the Self (ātman) is unborn, ageless, by nature beginningless and unborn, eternally pure, ever-resplendent, of an eternally single form, free from all divisions, whose divine play (līlā) is known as its aspects (kalā), ever-manifest, primeval, and unborn.

Words meanings summery:

(Scroll down for elaborated words morphology)

अजम् (ajam) - refers to the essential nature of the Self (ātman) as never having been born (unborn)

अजरम् (ajaram) - refers to the eternal, immutable nature of the Self (ātman) (ageless, undecaying)

अनाद्यजस्वभावम् (anādyajasvabhāvam) - describes the inherent, eternal, and non-originated nature of the Self (ātman) (whose nature is without beginning and unborn)

सकृत् (sakṛt) - denotes the eternal and unchanging purity (once, always, ever)

अमलम् (amalam) - describes the pristine and untainted nature of the Self (ātman) (spotless, pure, stainless)

विलसत् (vilasat) - describes the inherent luminosity of the Self (ātman) (shining, resplendent, gleaming)

सदा (sadā) - always, ever, perpetually

एकरूपम् (ekarūpam) - describes the non-dual and unchanging nature of the Self (ātman) (of one form, homogeneous, uniform)

विगलितकलनम् (vigalitakalanam) - refers to the unconditioned and indivisible nature of the Self (ātman) (free from parts/divisions/stains)

कलाख्यलीलम् (kalākhyalīlam) - describes the Self (ātman) manifesting as various aspects (kalā) in its cosmic play (līlā), despite being indivisible (whose play is called kalā (part/art))

सदुदितम् (saduditam) - refers to the ever-present and self-manifest nature of the Self (ātman) (ever-manifest, always arisen)

आद्यम् (ādyam) - emphasizes the beginningless nature of the Self (ātman) (primeval, original, first)

अजम् (ajam) - reiterates the fundamental nature of the Self (ātman) as uncreated, emphasizing its eternal existence (unborn)

तत् (tat) - points to the ultimate reality of the Self (ātman) being described (that, this)

आत्मतत्त्वम् (ātmatattvam) - the ultimate essential nature of consciousness (ātman) (the reality of the Self (ātman), the principle of the Self (ātman))

Words meanings and morphology

अजम् (ajam) - refers to the essential nature of the Self (ātman) as never having been born (unborn)

(adjective)

Nominative, neuter, singular of aja

aja - unborn, not born, goat

Prefix: a

Root: jan (class 4)

Note: Qualifies `ātmatattvam`.

अजरम् (ajaram) - refers to the eternal, immutable nature of the Self (ātman) (ageless, undecaying)

(adjective)

Nominative, neuter, singular of ajara

ajara - ageless, undecaying, not growing old

Prefix: a

Root: jṛ (class 1)

Note: Qualifies `ātmatattvam`.

अनाद्यजस्वभावम् (anādyajasvabhāvam) - describes the inherent, eternal, and non-originated nature of the Self (ātman) (whose nature is without beginning and unborn)

(adjective)

Nominative, neuter, singular of anādyajasvabhāva

anādyajasvabhāva - one whose intrinsic nature is without beginning and unborn

Compound type : bahuvrīhi (anādi+aja+svabhāva)

anādi – without beginning, eternal
adjective
aja – unborn
adjective
svabhāva – intrinsic nature, inherent quality
noun (masculine)

Note: Qualifies `ātmatattvam`.

सकृत् (sakṛt) - denotes the eternal and unchanging purity (once, always, ever)

(indeclinable)

Note: Adverb modifying 'amalam'.

अमलम् (amalam) - describes the pristine and untainted nature of the Self (ātman) (spotless, pure, stainless)

(adjective)

Nominative, neuter, singular of amala

amala - spotless, pure, stainless, free from dirt

Prefix: a

Root: mal

Note: Qualifies `ātmatattvam`.

विलसत् (vilasat) - describes the inherent luminosity of the Self (ātman) (shining, resplendent, gleaming)

(participle)

Nominative, neuter, singular of vilasat

vilas - to shine, gleam, sport, play

present active participle

derived from root 'las' (to shine, play) with prefix 'vi'

Prefix: vi

Root: las (class 1)

Note: Qualifies `ātmatattvam`.

सदा (sadā) - always, ever, perpetually

(indeclinable)

Note: Adverb modifying `ekarūpam`.

एकरूपम् (ekarūpam) - describes the non-dual and unchanging nature of the Self (ātman) (of one form, homogeneous, uniform)

(adjective)

Nominative, neuter, singular of ekarūpa

ekarūpa - of one form, homogeneous, uniform

Compound type : karmadhāraya (eka+rūpa)

eka – one, single
adjective
rūpa – form, nature
noun (neuter)

Note: Qualifies `ātmatattvam`.

विगलितकलनम् (vigalitakalanam) - refers to the unconditioned and indivisible nature of the Self (ātman) (free from parts/divisions/stains)

(adjective)

Nominative, neuter, singular of vigalitakalana

vigalitakalana - free from parts, divisions, or stains

Compound type : bahuvrīhi (vigalita+kalana)

vigalita – fallen off, disappeared, free from
participle
past passive participle
derived from root 'gal' with prefix 'vi'
Prefix: vi
Root: gal (class 1)
kalana – dividing, calculating, parts, stains
noun (neuter)

Note: Qualifies `ātmatattvam`.

कलाख्यलीलम् (kalākhyalīlam) - describes the Self (ātman) manifesting as various aspects (kalā) in its cosmic play (līlā), despite being indivisible (whose play is called kalā (part/art))

(adjective)

Nominative, neuter, singular of kalākhyalīla

kalākhyalīla - one whose play (līlā) is called or consists of 'kalā' (parts/arts)

Compound type : bahuvrīhi (kalā+ākhya+līla)

kalā – part, portion, art, digit of the moon
noun (feminine)
ākhya – named, called
participle
gerundive
derived from root 'khyā' (to name) with prefix 'ā'
Prefix: ā
Root: khyā (class 2)
līla – play, sport, divine play (līlā)
noun (feminine)

Note: Qualifies `ātmatattvam`.

सदुदितम् (saduditam) - refers to the ever-present and self-manifest nature of the Self (ātman) (ever-manifest, always arisen)

(adjective)

Nominative, neuter, singular of sadudita

sadudita - always manifest, ever-risen, eternally existing

compound of 'sat' (existing) and 'udita' (arisen, manifested)

Compound type : karmadhāraya (sat+udita)

sat – existing, real
participle (neuter)
present active participle
derived from root 'as' (to be)
Root: as (class 2)
udita – arisen, manifested
participle (neuter)
past passive participle
derived from root 'i' (to go) with prefix 'ud'
Prefix: ud
Root: i (class 2)

Note: Qualifies `ātmatattvam`.

आद्यम् (ādyam) - emphasizes the beginningless nature of the Self (ātman) (primeval, original, first)

(adjective)

Nominative, neuter, singular of ādya

ādya - primeval, original, first, at the beginning

derived from 'ādi' (beginning)

Note: Qualifies `ātmatattvam`.

अजम् (ajam) - reiterates the fundamental nature of the Self (ātman) as uncreated, emphasizing its eternal existence (unborn)

(adjective)

Nominative, neuter, singular of aja

aja - unborn, not born, goat

Prefix: a

Root: jan (class 4)

Note: Qualifies `ātmatattvam`. Repetition for emphasis.

तत् (tat) - points to the ultimate reality of the Self (ātman) being described (that, this)

(pronoun)

Nominative, neuter, singular of tad

tad - that, this, it (demonstrative pronoun)

Note: Acts as the subject pronoun for `ātmatattvam`.

आत्मतत्त्वम् (ātmatattvam) - the ultimate essential nature of consciousness (ātman) (the reality of the Self (ātman), the principle of the Self (ātman))

(noun)

Nominative, neuter, singular of ātmatattva

ātmatattva - the reality of the Self (ātman), the principle of the Self (ātman)

Compound type : tatpuruṣa (ātman+tattva)