महाभारतः mahābhārataḥ - book-12, chapter-198, verse-18

धर्मादुत्कृष्यते श्रेयस्तथाश्रेयोऽप्यधर्मतः ।
रागवान्प्रकृतिं ह्येति विरक्तो ज्ञानवान्भवेत् ॥१८॥

18. dharmādutkṛṣyate śreyastathāśreyo'pyadharmataḥ ,
rāgavānprakṛtiṁ hyeti virakto jñānavānbhavet.

18. dharmāt utkṛṣyate śreyas tathā aśreyas api adharmataḥ
rāgavān prakṛtim hi eti viraktaḥ jñānavān bhavet

18. dharmāt śreyas utkṛṣyate tathā adharmataḥ api aśreyas
rāgavān hi prakṛtim eti viraktaḥ jñānavān bhavet

18. From `dharma` (natural law), what is preferable (śreyas) is exalted; similarly, what is not preferable (aśreyas) (arises) also from `adharma`. Indeed, one who is attached goes to (or is bound by) nature (prakṛti); one who is detached becomes endowed with knowledge.

Words meanings summery:

• धर्मात् (dharmāt) - from dharma (natural law/righteous action) (from dharma, from righteousness, from intrinsic nature)

• उत्कृष्यते (utkṛṣyate) - is elevated, excels (is drawn up, is exalted, excels, is distinguished)

• श्रेयस् (śreyas) - what is preferable, auspiciousness, supreme good (good, better, preferable, merit, prosperity, liberation)

• तथा (tathā) - similarly, in the same manner (thus, so, in that way, similarly)

• अश्रेयस् (aśreyas) - what is not preferable, misfortune (not good, misfortune, evil, what is not preferable)

• अपि (api) - also (also, even, too)

• अधर्मतः (adharmataḥ) - from adharma (unrighteousness, vice) (from adharma, from unrighteousness)

• रागवान् (rāgavān) - one who is attached (to worldly objects or emotions) (passionate, attached, lustful, desirous)

• प्रकृतिम् (prakṛtim) - to nature (prakṛti), implying entanglement in it (to nature, to primal matter)

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

• एति (eti) - goes, attains (implying entanglement or being subject to) (goes, comes, attains)

• विरक्तः (viraktaḥ) - one who is detached (from worldly attachments) (detached, dispassionate, indifferent)

• ज्ञानवान् (jñānavān) - one who possesses true knowledge (knowing, intelligent, wise, possessing knowledge)

• भवेत् (bhavet) - becomes, would be (indicating a potential or desired state) (may be, should be, becomes, would be)

Words meanings and morphology

धर्मात् (dharmāt) - from dharma (natural law/righteous action) (from dharma, from righteousness, from intrinsic nature)

(noun)

Ablative, masculine, singular of dharma

dharma - constitution, natural law, intrinsic nature, righteousness, duty, virtue, religion

From root dhṛ

Root: dhṛ (class 1)

उत्कृष्यते (utkṛṣyate) - is elevated, excels (is drawn up, is exalted, excels, is distinguished)

(verb)

3rd person , singular, passive, present (laṭ) of kṛṣyate

Present Passive

From root kṛṣ with prefix ud

Prefix: ud

Root: kṛṣ (class 1)

श्रेयस् (śreyas) - what is preferable, auspiciousness, supreme good (good, better, preferable, merit, prosperity, liberation)

(noun)

Nominative, neuter, singular of śreyas

śreyas - good, better, preferable, auspicious, supreme good, spiritual welfare

Comparative form of śrī (beauty, prosperity) or praśasya (praiseworthy)

तथा (tathā) - similarly, in the same manner (thus, so, in that way, similarly)

(indeclinable)

अश्रेयस् (aśreyas) - what is not preferable, misfortune (not good, misfortune, evil, what is not preferable)

(noun)

Nominative, neuter, singular of aśreyas

aśreyas - not good, inauspicious, misfortune, what is not preferable

a (negation) + śreyas

Compound type : nañ-tatpuruṣa (a+śreyas)

• a – not, non
  indeclinable
• śreyas – good, better, preferable
  noun (neuter)

अपि (api) - also (also, even, too)

(indeclinable)

अधर्मतः (adharmataḥ) - from adharma (unrighteousness, vice) (from adharma, from unrighteousness)

(indeclinable)

a (negation) + dharma. -tas suffix indicates origin.

Compound type : nañ-tatpuruṣa (a+dharma)

• a – not, non
  indeclinable
• dharma – natural law, righteousness
  noun (masculine)

Note: The suffix -tas gives an ablative sense.

रागवान् (rāgavān) - one who is attached (to worldly objects or emotions) (passionate, attached, lustful, desirous)

(adjective)

Nominative, masculine, singular of rāgavat

rāgavat - passionate, attached, lustful, desirous, having color

From rāga + possessive suffix -vat

प्रकृतिम् (prakṛtim) - to nature (prakṛti), implying entanglement in it (to nature, to primal matter)

(noun)

Accusative, feminine, singular of prakṛti

prakṛti - nature, original form, source, primal matter, disposition

From root kṛ with pra

Prefix: pra

Root: kṛ (class 8)

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

(indeclinable)

एति (eti) - goes, attains (implying entanglement or being subject to) (goes, comes, attains)

(verb)

3rd person , singular, active, present (laṭ) of i

Present Active

From root i

Root: i (class 2)

विरक्तः (viraktaḥ) - one who is detached (from worldly attachments) (detached, dispassionate, indifferent)

(adjective)

Nominative, masculine, singular of virakta

virakta - detached, dispassionate, indifferent, faded

Past Passive Participle

From root rañj with prefix vi

Prefix: vi

Root: rañj (class 1)

Note: Functions as a noun 'the detached one'.

ज्ञानवान् (jñānavān) - one who possesses true knowledge (knowing, intelligent, wise, possessing knowledge)

(adjective)

Nominative, masculine, singular of jñānavat

jñānavat - knowing, intelligent, wise, possessing knowledge

From jñāna + possessive suffix -vat

Note: Functions as a noun 'the knowledgeable one'.

भवेत् (bhavet) - becomes, would be (indicating a potential or desired state) (may be, should be, becomes, would be)

(verb)

3rd person , singular, active, optative (vidhi-liṅ) of bhū

Optative/Potential Mood Active

From root bhū

Root: bhū (class 1)