महाभारतः mahābhārataḥ - book-12, chapter-190, verse-12

युधिष्ठिर उवाच ।
अनिमित्तं परं यत्तदव्यक्तं ब्रह्मणि स्थितम् ।
सद्भूतो जापकः कस्मात्स शरीरमथाविशेत् ॥१२॥

12. yudhiṣṭhira uvāca ,
animittaṁ paraṁ yattadavyaktaṁ brahmaṇi sthitam ,
sadbhūto jāpakaḥ kasmātsa śarīramathāviśet.

12. yudhiṣṭhira uvāca animittam param yat tat avyaktam brahmaṇi
sthitam sadbhūtaḥ jāpakaḥ kasmāt saḥ śarīram atha āviśet

12. yudhiṣṭhira uvāca yat tat animittam
param avyaktam brahmaṇi sthitam
(asti) (tarhi) sadbhūtaḥ
jāpakaḥ saḥ kasmāt atha śarīram āviśet

12. Yudhiṣṭhira said: That which is the supreme, unmanifest (avyakta), and causeless (animitta) reality, abiding in Brahman, (is understood). Why, then, should a reciter (jāpaka) who has attained true being enter a body?

Words meanings summery:

• युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira (name of a king)

• उवाच (uvāca) - said (said, spoke)

• अनिमित्तम् (animittam) - causeless (animitta) (causeless, without a specific cause or motive)

• परम् (param) - supreme (supreme, highest, ultimate)

• यत् (yat) - that which (which, that (neuter))

• तत् (tat) - that (that, it (neuter))

• अव्यक्तम् (avyaktam) - unmanifest (avyakta) (unmanifest, unperceived, imperceptible)

• ब्रह्मणि (brahmaṇi) - in Brahman

• स्थितम् (sthitam) - abiding (situated, abiding, established)

• सद्भूतः (sadbhūtaḥ) - who has attained true being (become real, truly existent, good being)

• जापकः (jāpakaḥ) - reciter (jāpaka) (reciter, one who performs japa)

• कस्मात् (kasmāt) - why (why, from what cause)

• सः (saḥ) - he (he, that)

• शरीरम् (śarīram) - a body (body)

• अथ (atha) - then (then, now, moreover, thereupon)

• आविशेत् (āviśet) - should enter (should enter, may enter)

Words meanings and morphology

युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira (name of a king)

(proper noun)

Nominative, masculine, singular of Yudhiṣṭhira

Yudhiṣṭhira - Name of the eldest Pandava brother, meaning 'firm in battle'

Compound of 'yudhi' (in battle) and 'sthira' (firm)

Compound type : locative tatpurusha (yudhi+sthira)

• yudhi – in battle
  noun (feminine)
  Locative singular of 'yudh' (battle)
• sthira – firm, steady, stable
  adjective (masculine)
  From root 'sthā' (to stand)
  Root: sthā (class 1)

उवाच (uvāca) - said (said, spoke)

(verb)

3rd person , singular, active, past perfect (lit) of vac

Perfect Indicative

Perfect tense (lit) 3rd person singular of root 'vac' (to speak)

Root: vac (class 2)

अनिमित्तम् (animittam) - causeless (animitta) (causeless, without a specific cause or motive)

(adjective)

Nominative, neuter, singular of animitta

animitta - causeless, without a cause, without motive, indeterminate

Compound of 'a' (not) and 'nimitta' (cause, motive)

Compound type : nañ-tatpurusha (a+nimitta)

• a – not, un-
  indeclinable
  Negative prefix
• nimitta – cause, motive, reason, sign
  noun (neuter)
  From 'ni' (down) and 'mā' (to measure, to show)
  Prefix: ni
  Root: mā (class 2)

परम् (param) - supreme (supreme, highest, ultimate)

(adjective)

Nominative, neuter, singular of para

para - supreme, highest, ultimate, greatest, distant, other

यत् (yat) - that which (which, that (neuter))

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, that (relative pronoun)

तत् (tat) - that (that, it (neuter))

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it (demonstrative pronoun)

अव्यक्तम् (avyaktam) - unmanifest (avyakta) (unmanifest, unperceived, imperceptible)

(adjective)

Nominative, neuter, singular of avyakta

avyakta - unmanifest, imperceptible, indistinct, unevolved

Compound of 'a' (not) and 'vyakta' (manifest)

Compound type : nañ-tatpurusha (a+vyakta)

• a – not, un-
  indeclinable
  Negative prefix
• vyakta – manifest, perceptible, distinct, clear
  adjective (neuter)
  Past Passive Participle
  Past Passive Participle of 'añj' (to anoint, to manifest) with prefix 'vi'
  Prefix: vi
  Root: añj (class 7)

ब्रह्मणि (brahmaṇi) - in Brahman

(noun)

Locative, neuter, singular of brahman

brahman - Brahman, the Absolute Reality, the Supreme Being; sacred word, prayer

From root 'bṛh' (to grow, expand)

Root: bṛh (class 1)

स्थितम् (sthitam) - abiding (situated, abiding, established)

(adjective)

Nominative, neuter, singular of sthita

sthita - standing, situated, established, firm, existing

Past Passive Participle

Past Passive Participle of root 'sthā' (to stand)

Root: sthā (class 1)

सद्भूतः (sadbhūtaḥ) - who has attained true being (become real, truly existent, good being)

(adjective)

Nominative, masculine, singular of sadbhūta

sadbhūta - truly existing, become real, a good being

Compound of 'sat' (real, good) and 'bhūta' (become, being)

Compound type : tatpurusha (sat+bhūta)

• sat – being, existing, real, good, virtuous
  adjective (neuter)
  Present Active Participle
  Present Active Participle of root 'as' (to be)
  Root: as (class 2)
• bhūta – become, been, past; a creature, being; element
  adjective (neuter)
  Past Passive Participle
  Past Passive Participle of root 'bhū' (to be, to become)
  Root: bhū (class 1)

जापकः (jāpakaḥ) - reciter (jāpaka) (reciter, one who performs japa)

(noun)

Nominative, masculine, singular of jāpaka

jāpaka - reciter, one who performs japa (muttering of prayers/mantras)

Agent noun from root 'jap' (to mutter, recite)

Root: jap (class 1)

कस्मात् (kasmāt) - why (why, from what cause)

(indeclinable)

Ablative singular of 'kim' used adverbially

सः (saḥ) - he (he, that)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

Note: Refers to the 'sadbhūtaḥ jāpakaḥ'

शरीरम् (śarīram) - a body (body)

(noun)

Accusative, neuter, singular of śarīra

śarīra - body, corporeal frame

अथ (atha) - then (then, now, moreover, thereupon)

(indeclinable)

आविशेत् (āviśet) - should enter (should enter, may enter)

(verb)

3rd person , singular, active, optative (vidhiliṅ) of ā-viś

Optative

Optative mood (vidhi-liṅ) 3rd person singular of root 'viś' (to enter), with prefix 'ā'

Prefix: ā

Root: viś (class 6)