महाभारतः mahābhārataḥ - book-12, chapter-105, verse-14

यद्धि भूतं भविष्यच्च ध्रुवं तन्न भविष्यति ।
एवं विदितवेद्यस्त्वमधर्मेभ्यः प्रमोक्ष्यसे ॥१४॥

14. yaddhi bhūtaṁ bhaviṣyacca dhruvaṁ tanna bhaviṣyati ,
evaṁ viditavedyastvamadharmebhyaḥ pramokṣyase.

14. yat hi bhūtam bhaviṣyat ca dhruvam tat na bhaviṣyati
evam viditavedyaḥ tvam adharmebhyaḥ pramokṣyase

14. hi yat bhūtam ca bhaviṣyat tat dhruvam na bhaviṣyati
evam viditavedyaḥ tvam adharmebhyaḥ pramokṣyase

14. Indeed, whatever has existed and whatever will exist, all that will certainly not endure. Thus, you, having understood what is to be known, will be completely liberated (mokṣa) from unrighteous actions (adharma).

Words meanings summery:

• यत् (yat) - whatever (that which, whatever, who, which)

• हि (hi) - indeed (indeed, for, because)

• भूतम् (bhūtam) - has existed (has been, past, existing, creature, being)

• भविष्यत् (bhaviṣyat) - will exist (will be, future)

• च (ca) - and (and, also)

• ध्रुवम् (dhruvam) - certainly (firm, fixed, certain, constant; certainly)

• तत् (tat) - that (referring to what has been and will be) (that, it)

• न (na) - not (not, no)

• भविष्यति (bhaviṣyati) - will endure, will exist (will be, will exist)

• एवम् (evam) - thus (thus, in this way)

• विदितवेद्यः (viditavedyaḥ) - having understood what is to be known (one by whom what is to be known has been known; one who has known what is to be known)

• त्वम् (tvam) - you

• अधर्मेभ्यः (adharmebhyaḥ) - from unrighteous actions (adharma) (from unrighteousness, from injustice)

• प्रमोक्ष्यसे (pramokṣyase) - you will be completely liberated (mokṣa) (you will be liberated, you will release)

Words meanings and morphology

यत् (yat) - whatever (that which, whatever, who, which)

(pronoun)

neuter, singular of yad

yad - which, what, that

Note: Can be nominative or accusative singular neuter of 'yad'.

हि (hi) - indeed (indeed, for, because)

(indeclinable)

भूतम् (bhūtam) - has existed (has been, past, existing, creature, being)

(noun)

neuter, singular of bhūta

bhūta - been, become, past, existing; a being, creature

Past Passive Participle

Derived from root bhū (to be, to become)

Root: bhū (class 1)

Note: Neuter singular nominative or accusative.

भविष्यत् (bhaviṣyat) - will exist (will be, future)

(noun)

neuter, singular of bhaviṣyat

bhaviṣyat - will be, future; future active participle of bhū

Future Active Participle

Derived from root bhū (to be, to become)

Root: bhū (class 1)

Note: Neuter singular nominative or accusative.

च (ca) - and (and, also)

(indeclinable)

ध्रुवम् (dhruvam) - certainly (firm, fixed, certain, constant; certainly)

(indeclinable)

तत् (tat) - that (referring to what has been and will be) (that, it)

(pronoun)

neuter, singular of tad

tad - that, it

Note: Neuter singular nominative or accusative.

न (na) - not (not, no)

(indeclinable)

भविष्यति (bhaviṣyati) - will endure, will exist (will be, will exist)

(verb)

3rd person , singular, active, future (lṛṭ) of bhū

Root verb, 1st class, Parasmaipada

Root: bhū (class 1)

Note: 3rd person singular future active voice of root bhū.

एवम् (evam) - thus (thus, in this way)

(indeclinable)

विदितवेद्यः (viditavedyaḥ) - having understood what is to be known (one by whom what is to be known has been known; one who has known what is to be known)

(adjective)

Nominative, masculine, singular of viditavedya

viditavedya - one by whom what is to be known has been known

Compound type : bahuvrīhi (vidita+vedya)

• vidita – known, understood; past passive participle of vid
  adjective (neuter)
  Past Passive Participle
  Derived from root vid (to know)
  Root: vid (class 2)
• vedya – to be known, knowable; gerundive of vid
  adjective (neuter)
  Gerundive
  Derived from root vid (to know)
  Root: vid (class 2)

Note: Masculine singular nominative, modifying tvam.

त्वम् (tvam) - you

(pronoun)

Nominative, singular of yuṣmad

yuṣmad - you

Note: Nominative singular.

अधर्मेभ्यः (adharmebhyaḥ) - from unrighteous actions (adharma) (from unrighteousness, from injustice)

(noun)

masculine, plural of adharma

adharma - unrighteousness, unrighteous action, demerit, evil; opposite of dharma

Compound of 'a' (negation) and 'dharma'

Compound type : nañ-tatpuruṣa (a+dharma)

• a – not, un-
  prefix/indeclinable
• dharma – natural law, constitution, intrinsic nature, duty, righteousness, virtue
  noun (masculine)
  Derived from root dhṛ (to uphold, support)
  Root: dhṛ (class 1)

Note: Ablative plural (indicating 'from').

प्रमोक्ष्यसे (pramokṣyase) - you will be completely liberated (mokṣa) (you will be liberated, you will release)

(verb)

2nd person , singular, middle, future (lṛṭ) of pra-muc

Root verb muc with prefix pra, 6th class, Ātmanepada (in passive/middle)

Prefix: pra

Root: muc (class 6)

Note: 2nd person singular future middle voice (with passive meaning) of pra-muc.