महाभारतः mahābhārataḥ - book-12, chapter-139, verse-76

बुद्ध्यात्मके व्यस्तमस्तीति तुष्टो मोहादेकत्वं यथा चर्म चक्षुः ।
यद्यप्येनः संशयादाचरामि नाहं भविष्यामि यथा त्वमेव ॥७६॥

76. buddhyātmake vyastamastīti tuṣṭo; mohādekatvaṁ yathā carma cakṣuḥ ,
yadyapyenaḥ saṁśayādācarāmi; nāhaṁ bhaviṣyāmi yathā tvameva.

76. buddhyātmake vyastam asti iti tuṣṭaḥ
mohāt ekatvaṃ yathā carma cakṣuḥ
yadyapi enaḥ saṃśayāt ācarāmi
na aham bhaviṣyāmi yathā tvam eva

76. yadyapi buddhyātmake vyastam asti
iti tuṣṭaḥ mohāt ekatvaṃ yathā carma
cakṣuḥ yadyapi enaḥ saṃśayāt ācarāmi
aham yathā tvam eva na bhaviṣyāmi

76. Although I am satisfied, believing that the intellect (buddhi) and the self (ātman) are distinct, yet from delusion (moha) I perceive their oneness, just as one might mistake the skin for the eye. Even if I commit a sin (enaḥ) out of doubt (saṃśayāt), I will not become like you.

Words meanings summery:

• बुद्ध्यात्मके (buddhyātmake) - in the nature of intellect (buddhi) and soul (ātman) (in that which consists of intellect and self, in the intellectual self)

• व्यस्तम् (vyastam) - distinct, separated (separated, scattered, distinct, inverted)

• अस्ति (asti) - exists (is, exists)

• इति (iti) - (marks quotation/thought) (thus, so, this much, (marks quotation))

• तुष्टः (tuṣṭaḥ) - satisfied, content (satisfied, contented, pleased)

• मोहात् (mohāt) - from delusion (moha) (from delusion, from infatuation, on account of ignorance)

• एकत्वं (ekatvaṁ) - oneness, unity (oneness, unity, identity)

• यथा (yathā) - just as (as, just as, in what manner)

• चर्म (carma) - skin (skin, hide, leather)

• चक्षुः (cakṣuḥ) - eye (eye, sight, seeing)

• यद्यपि (yadyapi) - even if, although (although, even if)

• एनः (enaḥ) - sin (sin, fault, offense, crime)

• संशयात् (saṁśayāt) - out of doubt (saṃśayāt) (from doubt, out of doubt)

• आचरामि (ācarāmi) - I commit, I perform (I perform, I commit, I act, I practice)

• न (na) - not (not, no)

• अहम् (aham) - I

• भविष्यामि (bhaviṣyāmi) - I will become (I will be, I will become)

• यथा (yathā) - like (as, just as, like)

• त्वम् (tvam) - you (referring to the Śvapaca) (you)

• एव (eva) - indeed, exactly (indeed, only, just, quite)

Words meanings and morphology

बुद्ध्यात्मके (buddhyātmake) - in the nature of intellect (buddhi) and soul (ātman) (in that which consists of intellect and self, in the intellectual self)

(noun)

Locative, masculine, singular of buddhyātman

buddhyātman - intellectual self, the self as characterized by intellect

Compound of 'buddhi' (intellect) and 'ātman' (self).

Compound type : tatpuruṣa (buddhi+ātman)

• buddhi – intellect, understanding, reason, perception
  noun (feminine)
  From root 'budh' (to know, perceive).
  Root: budh (class 1)
• ātman – self, soul, spirit, essence (ātman)
  noun (masculine)

Note: Refers to the sphere or nature where intellect and self meet.

व्यस्तम् (vyastam) - distinct, separated (separated, scattered, distinct, inverted)

(adjective)

Nominative, neuter, singular of vyasta

vyasta - separated, scattered, distinct, inverted, thrown apart

past passive participle

From 'vi' + 'as' (to throw) + 'kta' suffix.

Prefix: vi

Root: as (class 4)

Note: Predicative adjective.

अस्ति (asti) - exists (is, exists)

(verb)

3rd person , singular, active, present (lat) of as

present active

Root 'as' (2nd class), present tense, 3rd person singular, active voice.

Root: as (class 2)

Note: Linking verb.

इति (iti) - (marks quotation/thought) (thus, so, this much, (marks quotation))

(indeclinable)

Note: Indicates direct speech or thought.

तुष्टः (tuṣṭaḥ) - satisfied, content (satisfied, contented, pleased)

(adjective)

Nominative, masculine, singular of tuṣṭa

tuṣṭa - satisfied, contented, pleased

past passive participle

From root 'tuṣ' (to be pleased) + 'kta' suffix.

Root: tuṣ (class 4)

Note: Qualifies 'aham' (implied subject).

मोहात् (mohāt) - from delusion (moha) (from delusion, from infatuation, on account of ignorance)

(noun)

Ablative, masculine, singular of moha

moha - delusion, infatuation, error, bewilderment

From root 'muh' (to be confused, deluded).

Root: muh (class 4)

Note: Indicates cause.

एकत्वं (ekatvaṁ) - oneness, unity (oneness, unity, identity)

(noun)

Accusative, neuter, singular of ekatva

ekatva - oneness, unity, identity

From 'eka' (one) + 'tva' (suffix forming abstract nouns).

Note: Object of perception (implied).

यथा (yathā) - just as (as, just as, in what manner)

(indeclinable)

Note: Introduces a simile.

चर्म (carma) - skin (skin, hide, leather)

(noun)

Nominative, neuter, singular of carman

carman - skin, hide, leather

Note: Part of the simile.

चक्षुः (cakṣuḥ) - eye (eye, sight, seeing)

(noun)

Nominative, neuter, singular of cakṣus

cakṣus - eye, sight, seeing

From root 'cakṣ' (to see).

Root: cakṣ (class 2)

Note: Part of the simile.

यद्यपि (yadyapi) - even if, although (although, even if)

(indeclinable)

Compound of 'yadi' (if) and 'api' (also, even).

Note: Introduces a concessive clause.

एनः (enaḥ) - sin (sin, fault, offense, crime)

(noun)

Nominative, neuter, singular of enas

enas - sin, fault, offense, crime

Note: Object of 'ācarāmi'.

संशयात् (saṁśayāt) - out of doubt (saṃśayāt) (from doubt, out of doubt)

(noun)

Ablative, masculine, singular of saṃśaya

saṁśaya - doubt, uncertainty, hesitation

From 'sam' + root 'śī'.

Prefix: sam

Root: śī (class 2)

Note: Indicates cause or origin.

आचरामि (ācarāmi) - I commit, I perform (I perform, I commit, I act, I practice)

(verb)

1st person , singular, active, present (lat) of ācar

present active

From 'ā' + root 'car' (to move, to practice), present tense, 1st person singular, active voice.

Prefix: ā

Root: car (class 1)

Note: The 'enaḥ' is the object of this verb.

न (na) - not (not, no)

(indeclinable)

Note: Negation.

अहम् (aham) - I

(pronoun)

Nominative, singular of asmad

asmad - I, we (first person pronoun)

Note: Subject of 'bhaviṣyāmi'.

भविष्यामि (bhaviṣyāmi) - I will become (I will be, I will become)

(verb)

1st person , singular, active, future (lṛṭ) of bhū

future active

Root 'bhū' (1st class), future tense, 1st person singular, active voice.

Root: bhū (class 1)

Note: Future tense verb.

यथा (yathā) - like (as, just as, like)

(indeclinable)

Note: Comparative particle.

त्वम् (tvam) - you (referring to the Śvapaca) (you)

(pronoun)

Nominative, singular of yuṣmad

yuṣmad - you (second person pronoun)

Note: Object of comparison.

एव (eva) - indeed, exactly (indeed, only, just, quite)

(indeclinable)

Note: Emphatic particle.