योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-11, verse-57

सति विस्तारजे तस्मिन्ब्रह्मेदमिति वेद्म्यहम् ।
त्वमहंत्वादिबाधे तत्सदित्यादि जगद्गतम् ॥ ५७ ॥

sati vistāraje tasminbrahmedamiti vedmyaham ,
tvamahaṃtvādibādhe tatsadityādi jagadgatam 57

57. sati vistāra-je tasmin brahma idam iti vedmi aham
tvam ahaṁ-tvādi bādhe tat sat ityādi jagat-gatam

57. aham vedmi iti idam brahma tasmin sati vistāra-je
tvam ahaṁ-tvādi bādhe tat sat ityādi jagat-gatam

57. When that (brahman) Brahman, which manifests through expansion, exists, I know, 'This is (brahman) Brahman.' Upon the sublation of notions like 'you' and 'I-ness,' the world (jagat) is then understood as having become 'That reality (sat),' and so forth.

Words meanings summery:

• सति (sati) - when existing (in a locative absolute construction) (being, existing, present)

• विस्तार-जे (vistāra-je) - referring to Brahman as the source of expansion or the manifest universe (born from expansion, arisen from manifestation)

• तस्मिन् (tasmin) - in that (brahman/manifestation) (in that, on that)

• ब्रह्म (brahma) - the ultimate reality (brahman) (the Absolute, the ultimate reality)

• इदम् (idam) - this (phenomenal world or manifested reality) (this)

• इति (iti) - introducing or closing a direct quote or thought (thus, so, in this manner)

• वेद्मि (vedmi) - I understand or perceive (I know)

• अहम् (aham) - The speaker, the Self (I)

• त्वम् (tvam) - the individual 'you' (you)

• अहं-त्वादि (ahaṁ-tvādi) - concepts related to individual identity and ego (ahaṅkāra) (beginning with I-ness (ego), concepts like 'I-ness')

• बाधे (bādhe) - when such concepts (like 'you' and 'I-ness') are negated or removed (upon negation, upon sublation, upon obstruction)

• तत् (tat) - referring to (brahman) Brahman, the ultimate reality (that, it)

• सत् (sat) - the absolute reality (sat), a quality of (brahman) Brahman (existent, reality, truth)

• इत्यादि (ityādi) - implies 'and other similar attributes (of Brahman)' (e.g., cit, ānanda) (and so on, et cetera)

• जगत्-गतम् (jagat-gatam) - the world (jagat) is realized as having attained or become 'That reality (sat)' (gone into the world, pervading the world, become the world, reached the world)

Words meanings and morphology

सति (sati) - when existing (in a locative absolute construction) (being, existing, present)

(participle)

Locative, masculine/feminine/neuter, singular of sat

sat - existent, being, real, good

Present Active Participle

From root as (to be).

Root: as (class 2)

Note: Used in a locative absolute construction.

विस्तार-जे (vistāra-je) - referring to Brahman as the source of expansion or the manifest universe (born from expansion, arisen from manifestation)

(adjective)

Locative, masculine/neuter, singular of vistāra-ja

vistāra-ja - born from expansion, arisen from manifestation

Compound type : tatpuruṣa (vistāra+ja)

• vistāra – expansion, spread, manifestation
  noun (masculine)
  From vi-stṛ (to spread out).
  Prefix: vi
  Root: stṛ (class 5)
• ja – born, produced, arisen from
  adjective (masculine)
  From root jan (to be born).
  Root: jan (class 4)

Note: Adjective modifying an implied noun, likely brahma or idam in context, or even the jagat. Here, it functions with tasmin referring to the manifest aspect of Brahman.

तस्मिन् (tasmin) - in that (brahman/manifestation) (in that, on that)

(pronoun)

Locative, masculine/neuter, singular of tad

tad - that, it

Note: Refers to the subject of the previous clause, likely brahma idam.

ब्रह्म (brahma) - the ultimate reality (brahman) (the Absolute, the ultimate reality)

(noun)

Nominative, neuter, singular of brahman

brahman - the ultimate reality, the absolute, the Supreme Spirit (brahman)

From root bṛh (to grow, expand).

Root: bṛh (class 1)

इदम् (idam) - this (phenomenal world or manifested reality) (this)

(pronoun)

Nominative, neuter, singular of idam

idam - this, this world, the present

Note: Refers to what is immediately perceived or stated.

इति (iti) - introducing or closing a direct quote or thought (thus, so, in this manner)

(indeclinable)

वेद्मि (vedmi) - I understand or perceive (I know)

(verb)

1st person , singular, active, present (laṭ) of vid

Present Tense, Parasmaipada

Root vid (class 2, adādi).

Root: vid (class 2)

अहम् (aham) - The speaker, the Self (I)

(pronoun)

Nominative, singular of mad

mad - I, me

First person pronoun.

Note: Refers to the individual consciousness or the supreme Self identifying with the speaker.

त्वम् (tvam) - the individual 'you' (you)

(pronoun)

singular of yuṣmad

yuṣmad - you (singular)

Second person pronoun.

Note: Refers to the other individual self, part of duality.

अहं-त्वादि (ahaṁ-tvādi) - concepts related to individual identity and ego (ahaṅkāra) (beginning with I-ness (ego), concepts like 'I-ness')

(noun)

Nominative, neuter, singular of ahaṁ-tvādi

ahaṁ-tvādi - beginning with I-ness, egoism, self-consciousness etc.

Compound type : tatpuruṣa or bahuvrīhi (ahaṁ-tva+ādi)

• ahaṁ-tva – I-ness, egoism, ego (ahaṅkāra)
  noun (neuter)
  From ahaṁ (I) + tva (suffix for abstract noun).
• ādi – beginning, etcetera, and so on
  indeclinable

Note: The compound functions as a single semantic unit for 'ego-like concepts'.

बाधे (bādhe) - when such concepts (like 'you' and 'I-ness') are negated or removed (upon negation, upon sublation, upon obstruction)

(noun)

Locative, masculine, singular of bādha

bādha - obstruction, hindrance, sublation, negation, refutation

From root badh (to oppress, hinder, negate).

Root: badh (class 1)

Note: Part of a locative absolute construction describing the condition.

तत् (tat) - referring to (brahman) Brahman, the ultimate reality (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it

Demonstrative pronoun.

Note: Refers to the supreme (brahman).

सत् (sat) - the absolute reality (sat), a quality of (brahman) Brahman (existent, reality, truth)

(noun)

Nominative, neuter, singular of sat

sat - existent, being, real, true (sat)

Noun form of the present participle of as (to be).

Root: as (class 2)

Note: Part of the sat-cit-ānanda triad.

इत्यादि (ityādi) - implies 'and other similar attributes (of Brahman)' (e.g., cit, ānanda) (and so on, et cetera)

(indeclinable)

Formed from iti (thus) and ādi (beginning).

Compound type : avyayībhāva (iti+ādi)

• iti – thus, so, in this manner
  indeclinable
• ādi – beginning, etcetera, and so on
  indeclinable

जगत्-गतम् (jagat-gatam) - the world (jagat) is realized as having attained or become 'That reality (sat)' (gone into the world, pervading the world, become the world, reached the world)

(adjective)

Nominative, neuter, singular of jagat-gata

jagat-gata - gone into the world, pervaded by the world, become the world

Compound type : tatpuruṣa (jagat+gata)

• jagat – world, universe, moving
  noun (neuter)
  From root gam (to go).
  Root: gam (class 1)
• gata – gone, attained, reached, become
  participle (neuter)
  Past Passive Participle
  From root gam (to go).
  Root: gam (class 1)

Note: Acts as a predicate in the sentence.