योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-11, verse-86

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स्वानुभूत्यैकमात्रं यच्चिद्ब्रह्मास्मि तदव्ययम् ।
प्रोताङ्गमपि गुप्तास्यं देहे तन्तुर्बिसे यथा ॥ ८६ ॥

svānubhūtyaikamātraṃ yaccidbrahmāsmi tadavyayam ,
protāṅgamapi guptāsyaṃ dehe tanturbise yathā 86

86. sva-anubhūti-eka-mātram yat cit brahma asmi tat avyayam
prota-aṅgam api gupta-āsyam dehe tantuḥ bise yathā

86. yat sva-anubhūti-eka-mātram tat avyayam cit brahma asmi yathā tantuḥ bise (asti),
(tathā aham) dehe prota-aṅgam api gupta-āsyam (asmi)

86. I am that imperishable consciousness-Brahman (cit brahman) which is known solely through direct self-experience (svānubhūti). Just as a thread is woven throughout a lotus stalk, with its ends hidden, so too am I completely pervading the body, yet my true nature remains concealed.

Words meanings summery:

(Scroll down for elaborated words morphology)

स्व-अनुभूति-एक-मात्रम् (sva-anubhūti-eka-mātram) - solely by self-experience, whose measure is only self-experience

यत् (yat) - which (relative pronoun referring to `cit brahma`) (which, whatever, who)

चित् (cit) - consciousness (as part of `cit brahman`) (consciousness, mind, thought)

ब्रह्म (brahma) - Brahman (brahman), the ultimate reality in Advaita Vedanta. (Brahman, the Absolute Reality)

अस्मि (asmi) - I am

तत् (tat) - that (demonstrative pronoun referring to the `cit brahma`) (that, that one)

अव्ययम् (avyayam) - imperishable (describing Brahman) (imperishable, immutable, undecaying)

प्रोत-अङ्गम् (prota-aṅgam) - interwoven throughout the body (like a thread) (whose parts are interwoven, having a pervaded body)

अपि (api) - even (implying 'even though') (even, also, although)

गुप्त-आस्यम् (gupta-āsyam) - whose ends/essential nature is hidden (having a hidden mouth/face/opening, whose essential nature is hidden)

देहे (dehe) - in the body

तन्तुः (tantuḥ) - thread (in the simile of the lotus stalk) (thread, fiber, string)

बिसे (bise) - in the lotus stalk (in the lotus stalk, in the fiber of a lotus)

यथा (yathā) - just as (introducing a simile) (just as, as, according to)

Words meanings and morphology

स्व-अनुभूति-एक-मात्रम् (sva-anubhūti-eka-mātram) - solely by self-experience, whose measure is only self-experience

(adjective)

Nominative, neuter, singular of svānubhūtyekamātra

svānubhūtyekamātra - known only by self-experience

Compound.

Compound type : bahuvrīhi (sva+anubhūti+eka+mātra)

sva – self, own
pronoun
anubhūti – experience, perception (anubhūti)
noun (feminine)
From `anu-bhū` (to experience).
Prefix: anu
Root: bhū (class 1)
eka – one, sole, only
numeral (masculine)
mātra – measure, extent, mere, only
adjective (neuter)
From root `mā` (to measure).
Root: mā (class 3)

Note: Qualifies `cit brahma`.

यत् (yat) - which (relative pronoun referring to `cit brahma`) (which, whatever, who)

(pronoun)

Nominative, neuter, singular of yad

yad - which, who, what

Relative pronoun stem.

चित् (cit) - consciousness (as part of `cit brahman`) (consciousness, mind, thought)

(noun)

Nominative, feminine, singular of cit

cit - consciousness, mind, thought, spirit

Root: cit (class 1)

Note: First part of `cit brahma`.

ब्रह्म (brahma) - Brahman (brahman), the ultimate reality in Advaita Vedanta. (Brahman, the Absolute Reality)

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute, the ultimate reality, sacred word

From root `bṛh` (to grow, expand).

Root: bṛh (class 1)

Note: `cit brahma` forms a compound, often understood as 'conscious Brahman'.

अस्मि (asmi) - I am

(verb)

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

Present Indicative

First person singular present active.

Root: as (class 2)

Note: The implied subject is `aham`.

तत् (tat) - that (demonstrative pronoun referring to the `cit brahma`) (that, that one)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

Demonstrative pronoun stem.

Note: Correlate of `yat`.

अव्ययम् (avyayam) - imperishable (describing Brahman) (imperishable, immutable, undecaying)

(adjective)

Nominative, neuter, singular of avyaya

avyaya - imperishable, undecaying, immutable, indeclinable

Compound (`a` + `vyaya`).

Compound type : nañ-tatpuruṣa (a+vyaya)

a – not, un-, in-
indeclinable
Negative prefix.
vyaya – decay, decline, spending, expenditure
noun (masculine)
From `vi-ī` (to go away, perish).
Prefix: vi
Root: ī (class 2)

Note: Qualifies `cit brahma`.

प्रोत-अङ्गम् (prota-aṅgam) - interwoven throughout the body (like a thread) (whose parts are interwoven, having a pervaded body)

(adjective)

Nominative, neuter, singular of protāṅga

protāṅga - whose limbs/parts are interwoven, pervaded body

Compound.

Compound type : bahuvrīhi (prota+aṅga)

prota – woven, strung through, interwoven, pervaded
adjective (masculine)
Past Passive Participle
P.P.P. of `pra + ve` (to weave, to string).
Prefix: pra
Root: ve (class 2)
aṅga – limb, body, part, constituent
noun (neuter)
Root: aṅg (class 1)

Note: Qualifies `aham` (implied).

अपि (api) - even (implying 'even though') (even, also, although)

(indeclinable)

गुप्त-आस्यम् (gupta-āsyam) - whose ends/essential nature is hidden (having a hidden mouth/face/opening, whose essential nature is hidden)

(adjective)

Nominative, neuter, singular of guptāsya

guptāsya - having a hidden mouth/face, concealed opening/aspect

Compound.

Compound type : bahuvrīhi (gupta+āsya)

gupta – hidden, concealed, protected
adjective (masculine)
Past Passive Participle
From root `gup` (to protect, hide).
Root: gup (class 1)
āsya – mouth, face, opening, aspect
noun (neuter)
From root `as` (to eat) or related to mouth.
Root: as (class 2)

Note: Qualifies `aham` (implied).

देहे (dehe) - in the body

(noun)

Locative, masculine, singular of deha

deha - body, physical form

From root `dih` (to smear, grow).

Root: dih (class 4)

Note: Refers to the physical body.

तन्तुः (tantuḥ) - thread (in the simile of the lotus stalk) (thread, fiber, string)

(noun)

Nominative, masculine, singular of tantu

tantu - thread, fiber, string, lineage