महाभारतः mahābhārataḥ - book-12, chapter-209, verse-20

हेतुमच्छक्यमाख्यातुमेतावज्ज्ञानचक्षुषा ।
प्रत्याहारेण वा शक्यमव्यक्तं ब्रह्म वेदितुम् ॥२०॥

20. hetumacchakyamākhyātumetāvajjñānacakṣuṣā ,
pratyāhāreṇa vā śakyamavyaktaṁ brahma veditum.

20. hetumat śakyam ākhyātum etāvat jñānacakṣuṣā |
pratyāhāreṇa vā śakyam avyaktam brahma veditum

20. hetumat etāvat jñānacakṣuṣā śakyam ākhyātum vā
pratyāhāreṇa avyaktam brahma śakyam veditum

20. The perceptible can be described to this extent by the eye of wisdom. Alternatively, the unmanifest (avyakta) Brahman can be known through the withdrawal of the senses (pratyāhāra).

Words meanings summery:

• हेतुमत् (hetumat) - perceptible, that which has a cause (having a cause, caused, perceptible, reasonable)

• शक्यम् (śakyam) - is possible to be (possible, capable, able)

• आख्यातुम् (ākhyātum) - to describe or explain (to explain, to narrate, to declare, to describe)

• एतावत् (etāvat) - to this extent (so much, so far, to this extent, this much)

• ज्ञानचक्षुषा (jñānacakṣuṣā) - by the eye of wisdom or knowledge (by the eye of knowledge, by spiritual insight)

• प्रत्याहारेण (pratyāhāreṇa) - by the yogic practice of sense withdrawal (pratyāhāra) (by withdrawal, by sense withdrawal)

• वा (vā) - or (or, alternatively)

• शक्यम् (śakyam) - is possible to be (possible, capable, able)

• अव्यक्तम् (avyaktam) - the unmanifest (realm/principle) (unmanifest, imperceptible, indistinct)

• ब्रह्म (brahma) - the Absolute Reality (Brahman) (Brahman, the Absolute Reality)

• वेदितुम् (veditum) - to be known or understood (to know, to understand)

Words meanings and morphology

हेतुमत् (hetumat) - perceptible, that which has a cause (having a cause, caused, perceptible, reasonable)

(adjective)

Nominative, neuter, singular of hetumat

hetumat - having a cause, caused, perceptible, reasonable, logical

derived from hetu (cause) + -mat (possessive suffix)

Note: Acts as the subject, referring to 'that which has a cause'.

शक्यम् (śakyam) - is possible to be (possible, capable, able)

(adjective)

Nominative, neuter, singular of śakya

śakya - possible, capable, practicable; suitable, fit

Gerundive

derived from √śak (to be able) + -ya

Root: śak (class 5)

Note: Used impersonally: 'it is possible'.

आख्यातुम् (ākhyātum) - to describe or explain (to explain, to narrate, to declare, to describe)

(indeclinable)

Infinitive

Infinitive of √khyā with prefix ā-

Prefix: ā

Root: khyā (class 2)

Note: Infinitive expressing purpose.

एतावत् (etāvat) - to this extent (so much, so far, to this extent, this much)

(indeclinable)

Note: Adverbial usage.

ज्ञानचक्षुषा (jñānacakṣuṣā) - by the eye of wisdom or knowledge (by the eye of knowledge, by spiritual insight)

(noun)

Instrumental, neuter, singular of jñānacakṣus

jñānacakṣus - eye of knowledge, spiritual eye

Compound type : tatpurusha (jñāna+cakṣus)

• jñāna – knowledge, wisdom, spiritual knowledge
  noun (neuter)
  Root: jñā (class 9)
• cakṣus – eye, vision
  noun (neuter)

प्रत्याहारेण (pratyāhāreṇa) - by the yogic practice of sense withdrawal (pratyāhāra) (by withdrawal, by sense withdrawal)

(noun)

Instrumental, masculine, singular of pratyāhāra

pratyāhāra - withdrawal, retraction, specifically the fifth limb of Yoga, referring to the withdrawal of the senses from external objects.

From prati-ā-√hṛ (to draw back)

Prefixes: prati+ā

Root: hṛ (class 1)

Note: This term is from the list requiring transliteration in English.

वा (vā) - or (or, alternatively)

(indeclinable)

शक्यम् (śakyam) - is possible to be (possible, capable, able)

(adjective)

Nominative, neuter, singular of śakya

śakya - possible, capable, practicable; suitable, fit

Gerundive

derived from √śak (to be able) + -ya

Root: śak (class 5)

Note: Used impersonally: 'it is possible'.

अव्यक्तम् (avyaktam) - the unmanifest (realm/principle) (unmanifest, imperceptible, indistinct)

(adjective)

Nominative, neuter, singular of avyakta

avyakta - unmanifest, unrevealed, imperceptible, indistinct; the undifferentiated primordial substance (prakṛti)

Negative particle 'a-' + vyakta (manifest, past passive participle of vi-√añj)

Compound type : nañ-tatpurusha (a+vyakta)

• a – not, un-
  indeclinable
• vyakta – manifest, perceptible, distinct, apparent
  adjective
  Past Passive Participle
  from vi-√añj (to anoint, make clear)
  Prefix: vi
  Root: añj (class 7)

ब्रह्म (brahma) - the Absolute Reality (Brahman) (Brahman, the Absolute Reality)

(noun)

Nominative, neuter, singular of brahman

brahman - the Absolute Reality, the ultimate truth, the supreme cosmic spirit; prayer, sacred word

Root: bṛh (class 1)

वेदितुम् (veditum) - to be known or understood (to know, to understand)

(indeclinable)

Infinitive

Infinitive of √vid (to know)

Root: vid (class 2)

Note: Infinitive expressing purpose.