महाभारतः mahābhārataḥ - book-12, chapter-195, verse-8

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यथा च कश्चित्सुकृतैर्मनुष्यः शुभाशुभं प्राप्नुतेऽथाविरोधात् ।
एवं शरीरेषु शुभाशुभेषु स्वकर्मजैर्ज्ञानमिदं निबद्धम् ॥८॥

8. yathā ca kaścitsukṛtairmanuṣyaḥ; śubhāśubhaṁ prāpnute'thāvirodhāt ,
evaṁ śarīreṣu śubhāśubheṣu; svakarmajairjñānamidaṁ nibaddham.

8. yathā ca kaścit sukṛtaiḥ manuṣyaḥ
śubha-aśubham prāpnute atha avirodhāt
evam śarīreṣu śubha-aśubheṣu
sva-karma-jaiḥ jñānam idam nibaddham

8. yathā ca kaścit manuṣyaḥ sukṛtaiḥ atha avirodhāt śubha-aśubham prāpnute,
evam śarīreṣu śubha-aśubheṣu idam jñānam svakarmajaiḥ nibaddham

8. Just as a person naturally obtains both auspicious and inauspicious [results] through their good deeds (sukṛtaiḥ), so too is this knowledge (jñāna) fixed within bodies—whether good or bad—by the results generated from one's own actions (karma).

Words meanings summery:

(Scroll down for elaborated words morphology)

यथा (yathā) - as, just as, according to

च (ca) - and, also

कश्चित् (kaścit) - any individual person (someone, anyone, a certain)

सुकृतैः (sukṛtaiḥ) - by the fruits of one's own virtuous actions (karma) (by good deeds, by meritorious actions)

मनुष्यः (manuṣyaḥ) - man, human being, person

शुभ-अशुभम् (śubha-aśubham) - favorable and unfavorable outcomes (good and bad, auspicious and inauspicious (results))

प्राप्नुते (prāpnute) - obtains, reaches, attains

अथ (atha) - indicating natural sequence or inevitability (then, now, moreover, and so)

अविरोधात् (avirodhāt) - without any hindrance or naturally flowing from the deeds (without opposition, without conflict, naturally, inevitably)

एवम् (evam) - thus, so, in this manner

शरीरेषु (śarīreṣu) - in bodies

शुभ-अशुभेषु (śubha-aśubheṣu) - in bodies that are themselves subject to auspicious or inauspicious conditions based on past actions (in good and bad (bodies/circumstances))

स्व-कर्म-जैः (sva-karma-jaiḥ) - by the results or consequences arising from one's own past actions (karma) (by those born of one's own actions (karma))

ज्ञानम् (jñānam) - this particular understanding of cause and effect, or awareness itself (knowledge (jñāna), wisdom, understanding, consciousness)

इदम् (idam) - this

निबद्धम् (nibaddham) - intrinsically linked or firmly established (bound, fixed, tied, established)

Words meanings and morphology

यथा (yathā) - as, just as, according to

(indeclinable)

Note: Introduces a comparison.

च (ca) - and, also

(indeclinable)

कश्चित् (kaścit) - any individual person (someone, anyone, a certain)

(pronoun)

Nominative, masculine, singular of kaścid

kaścid - someone, anyone, a certain, some

Compound of kim + cid.

Compound type : avyayībhāva (kim+cid)

kim – who, what, which
pronoun (masculine)
cid – certain, some, at all
indeclinable

सुकृतैः (sukṛtaiḥ) - by the fruits of one's own virtuous actions (karma) (by good deeds, by meritorious actions)

(noun)

Instrumental, neuter, plural of sukṛta

sukṛta - good deed, meritorious action, well-done

Past Passive Participle (often substantivized)

Compound of su + kṛta. Kṛta is PPP of √kṛ.

Compound type : karmadhāraya (su+kṛta)

su – good, well, excellent
indeclinable
kṛta – done, made, action, deed
adjective (neuter)
Past Passive Participle
Past Passive Participle of √kṛ.
Root: kṛ (class 8)

Note: Refers to good karma.

मनुष्यः (manuṣyaḥ) - man, human being, person

(noun)

Nominative, masculine, singular of manuṣya

manuṣya - man, human being, person

Note: Subject of 'prāpnute'.

शुभ-अशुभम् (śubha-aśubham) - favorable and unfavorable outcomes (good and bad, auspicious and inauspicious (results))

(noun)

Accusative, neuter, singular of śubhāśubha

śubhāśubha - good and bad, auspicious and inauspicious, fortune and misfortune

Compound type : dvandva (śubha+aśubha)

śubha – good, auspicious, beautiful
adjective (neuter)
aśubha – bad, inauspicious, evil
adjective (neuter)
Negative prefix 'a' + 'śubha'.
Prefix: a

Note: Object of 'prāpnute'.

प्राप्नुते (prāpnute) - obtains, reaches, attains

(verb)

3rd person , singular, middle, present (laṭ) of pra-āp

present middle

3rd person singular present middle of root √āp (class 5) with upasarga pra.

Prefix: pra

Root: āp (class 5)

अथ (atha) - indicating natural sequence or inevitability (then, now, moreover, and so)

(indeclinable)

Note: Here implies sequence or natural consequence.

अविरोधात् (avirodhāt) - without any hindrance or naturally flowing from the deeds (without opposition, without conflict, naturally, inevitably)

(noun)

Ablative, masculine, singular of avirodha

avirodha - non-opposition, absence of conflict, harmony, concord

From a-vi-√rudh. Here used in ablative as 'due to/from non-opposition'.

Compound type : nañ-tatpuruṣa (a+virodha)

a – not, non-
indeclinable
virodha – opposition, conflict, antagonism
noun (masculine)
From vi-√rudh (to obstruct).
Prefix: vi
Root: rudh (class 7)

Note: Used adverbially.

एवम् (evam) - thus, so, in this manner

(indeclinable)

Note: Connects the simile.

शरीरेषु (śarīreṣu) - in bodies

(noun)

Locative, neuter, plural of śarīra

śarīra - body, corporeal frame

शुभ-अशुभेषु (śubha-aśubheṣu) - in bodies that are themselves subject to auspicious or inauspicious conditions based on past actions (in good and bad (bodies/circumstances))

(adjective)

Locative, neuter, plural of śubhāśubha

śubhāśubha - good and bad, auspicious and inauspicious

Compound type : dvandva (śubha+aśubha)

śubha – good, auspicious, beautiful
adjective (neuter)
aśubha – bad, inauspicious, evil
adjective (neuter)
Negative prefix 'a' + 'śubha'.
Prefix: a

स्व-कर्म-जैः (sva-karma-jaiḥ) - by the results or consequences arising from one's own past actions (karma) (by those born of one's own actions (karma))

(adjective)

Instrumental, plural of svakarmaja

svakarmaja - born of one's own actions (karma), originating from one's own deeds

Compound of sva + karma + ja. Ja means 'born of'.

Compound type : ṣaṣṭhī-tatpuruṣa (sva+karma+ja)

sva – one's own, self
pronoun (neuter)
karma – action (karma), deed, work
noun (neuter)
Root: kṛ (class 8)
ja – born, produced, caused by
adjective (masculine)
From root √jan (to be born).
Root: jan (class 4)

Note: Causes the binding of knowledge.

ज्ञानम् (jñānam) - this particular understanding of cause and effect, or awareness itself (knowledge (jñāna), wisdom, understanding, consciousness)

(noun)

Nominative, neuter, singular of jñāna

jñāna - knowledge (jñāna), wisdom, understanding, consciousness

From root √jñā (to know).

Root: jñā (class 9)

Note: Subject of the sentence.

इदम् (idam) - this

(pronoun)

neuter, singular of idam

idam - this, this one