महाभारतः mahābhārataḥ - book-12, chapter-255, verse-34

नाश्रावयन्न च यजन्न ददद्ब्राह्मणेषु च ।
ग्राम्यां वृत्तिं लिप्समानः कां गतिं याति जाजले ।
इदं तु दैवतं कृत्वा यथा यज्ञमवाप्नुयात् ॥३४॥

34. nāśrāvayanna ca yajanna dadadbrāhmaṇeṣu ca ,
grāmyāṁ vṛttiṁ lipsamānaḥ kāṁ gatiṁ yāti jājale ,
idaṁ tu daivataṁ kṛtvā yathā yajñamavāpnuyāt.

34. na āśrāvayan ca yajan na dadat
brāhmaṇeṣu ca grāmyām vṛttim lipsamānaḥ
kām gatim yāti jājale idam tu
daivatam kṛtvā yathā yajñam avāpnuyāt

34. jājale kām gatim yāti na āśrāvayan
ca na yajan na dadat brāhmaṇeṣu ca
grāmyām vṛttim lipsamānaḥ idam tu
daivatam kṛtvā yathā yajñam avāpnuyāt

34. O Jājali, what state does a person attain who neither recites (Vedas) nor performs Vedic rituals (yajña) nor gives donations to Brahmins, but rather desires a worldly livelihood? How can one ever achieve the merit of a Vedic ritual (yajña) by treating such a mundane existence as if it were sacred?

Words meanings summery:

• न (na) - not, no

• आश्रावयन् (āśrāvayan) - teaching or reciting (Vedas) (causing to hear, proclaiming, reciting)

• च (ca) - nor (in combination with 'na') (and, also, moreover)

• यजन् (yajan) - performing Vedic rituals (yajña) (performing a Vedic ritual, sacrificing)

• न (na) - not, no

• ददत् (dadat) - giving donations (giving, granting)

• ब्राह्मणेषु (brāhmaṇeṣu) - to Brahmins (as recipients of donations) (among Brahmins, to Brahmins)

• च (ca) - nor (in combination with 'na') (and, also, moreover)

• ग्राम्याम् (grāmyām) - worldly, mundane (livelihood) (rustic, vulgar, worldly, relating to a village)

• वृत्तिम् (vṛttim) - worldly livelihood, mundane existence (livelihood, profession, conduct, way of life)

• लिप्समानः (lipsamānaḥ) - wishing to acquire (a worldly livelihood) (desiring to obtain, wishing to gain)

• काम् (kām) - what (state) (what, which (feminine accusative))

• गतिम् (gatim) - state, destination (after death or in life) (path, destination, state, course of life, liberation)

• याति (yāti) - attains, obtains (a destination/state) (goes, moves, attains, obtains)

• जाजले (jājale) - O Jājali

• इदम् (idam) - this (referring to 'grāmyām vṛttim' - worldly life) (this, this (neuter nominative/accusative))

• तु (tu) - and, indeed (indicating a continuation or slight contrast/emphasis) (but, indeed, on the other hand)

• दैवतम् (daivatam) - as divine, as sacred, as a deity (divine, godly; a deity; divinity)

• कृत्वा (kṛtvā) - having treated, having considered (having done, having made, having considered)

• यथा (yathā) - how (interrogative adverb) (as, how, in what manner)

• यज्ञम् (yajñam) - merit/benefit of a Vedic ritual (yajña) (Vedic ritual, sacrifice)

• अवाप्नुयात् (avāpnuyāt) - can one achieve (rhetorical question) (one would obtain, one should obtain, one might obtain)

Words meanings and morphology

न (na) - not, no

(indeclinable)

आश्रावयन् (āśrāvayan) - teaching or reciting (Vedas) (causing to hear, proclaiming, reciting)

(participle)

Nominative, masculine, singular of āśrāvayat

āśrāvayat - causing to hear, proclaiming, reciting

Present Active Participle (Causative)

Derived from root śru (to hear) with upasarga ā, in causative form (śrāvayati) and then present participle. Nominative singular masculine form is āśrāvayan.

Prefix: ā

Root: śru (class 5)

Note: Refers to the agent, here 'he' or 'a person'.

च (ca) - nor (in combination with 'na') (and, also, moreover)

(indeclinable)

Note: Used with 'na' to form 'neither... nor'.

यजन् (yajan) - performing Vedic rituals (yajña) (performing a Vedic ritual, sacrificing)

(participle)

Nominative, masculine, singular of yajat

yajat - sacrificing, worshipping, performing a Vedic ritual

Present Active Participle

Derived from root yaj (to sacrifice, worship) and present participle suffix. Nominative singular masculine form is yajan.

Root: yaj (class 1)

Note: Refers to the agent.

न (na) - not, no

(indeclinable)

ददत् (dadat) - giving donations (giving, granting)

(participle)

Nominative, masculine, singular of dadat

dadat - giving, granting, bestowing

Present Active Participle

Derived from root dā (to give) and present participle suffix. Nominative singular masculine form is dadat.

Root: dā (class 3)

Note: Refers to the agent.

ब्राह्मणेषु (brāhmaṇeṣu) - to Brahmins (as recipients of donations) (among Brahmins, to Brahmins)

(noun)

Locative, masculine, plural of brāhmaṇa

brāhmaṇa - a Brahmin, one belonging to the priestly class, related to Brahman

Derived from brahman, referring to a member of the priestly class.

Note: Locative case is used to indicate the recipients of a gift.

च (ca) - nor (in combination with 'na') (and, also, moreover)

(indeclinable)

Note: Used with 'na' to form 'neither... nor'.

ग्राम्याम् (grāmyām) - worldly, mundane (livelihood) (rustic, vulgar, worldly, relating to a village)

(adjective)

Accusative, feminine, singular of grāmya

grāmya - rustic, vulgar, common, worldly, relating to a village

Derived from grāma (village).

Note: Qualifies 'vṛttim'.

वृत्तिम् (vṛttim) - worldly livelihood, mundane existence (livelihood, profession, conduct, way of life)

(noun)

Accusative, feminine, singular of vṛtti

vṛtti - livelihood, occupation, conduct, way of life, mode of being

Derived from root vṛt (to be, to exist, to turn).

Root: vṛt (class 1)

Note: Object of 'lipsamānaḥ'.

लिप्समानः (lipsamānaḥ) - wishing to acquire (a worldly livelihood) (desiring to obtain, wishing to gain)

(participle)

Nominative, masculine, singular of lipsamāna

lipsamāna - desiring to obtain, wishing to gain, about to get

Desiderative Present Middle Participle

Derived from desiderative stem of root labh (to obtain, gain). Nominative singular masculine form is lipsamānaḥ.

Root: labh (class 1)

Note: Refers to the agent, here 'he' or 'a person'.

काम् (kām) - what (state) (what, which (feminine accusative))

(pronoun)

Accusative, feminine, singular of kim

kim - who, what, which

Note: Qualifies 'gatim'.

गतिम् (gatim) - state, destination (after death or in life) (path, destination, state, course of life, liberation)

(noun)

Accusative, feminine, singular of gati

gati - going, motion, path, destination, state, condition, course of life, final emancipation

verbal noun

Derived from root gam (to go).

Root: gam (class 1)

Note: Object of 'yāti'.

याति (yāti) - attains, obtains (a destination/state) (goes, moves, attains, obtains)

(verb)

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

Present active 3rd person singular.

Root: yā (class 2)

Note: Subject is implied (the person mentioned earlier).

जाजले (jājale) - O Jājali

(proper noun)

Vocative, masculine, singular of jājali

jājali - Jājali (a proper name, usually of a sage)

Note: Addressed person.

इदम् (idam) - this (referring to 'grāmyām vṛttim' - worldly life) (this, this (neuter nominative/accusative))

(pronoun)

Accusative, neuter, singular of idam

idam - this, this one

Note: Object of 'kṛtvā'.

तु (tu) - and, indeed (indicating a continuation or slight contrast/emphasis) (but, indeed, on the other hand)

(indeclinable)

दैवतम् (daivatam) - as divine, as sacred, as a deity (divine, godly; a deity; divinity)

(noun)

Accusative, neuter, singular of daivata

daivata - divine, godly, relating to a deity; a deity, divinity

Derived from deva (god).

कृत्वा (kṛtvā) - having treated, having considered (having done, having made, having considered)

(indeclinable)

absolutive (gerund)

Derived from root kṛ (to do, make) with suffix -tvā.

Root: kṛ (class 8)

यथा (yathā) - how (interrogative adverb) (as, how, in what manner)

(indeclinable)

यज्ञम् (yajñam) - merit/benefit of a Vedic ritual (yajña) (Vedic ritual, sacrifice)

(noun)

Accusative, masculine, singular of yajña

yajña - Vedic ritual, sacrifice, worship

verbal noun

Derived from root yaj (to sacrifice, worship).

Root: yaj (class 1)

Note: Object of 'avāpnuyāt'.

अवाप्नुयात् (avāpnuyāt) - can one achieve (rhetorical question) (one would obtain, one should obtain, one might obtain)

(verb)

3rd person , singular, active, optative (liṅ) of avāpnuyāt

Optative mood, 3rd person singular, active voice. Root āp with upasarga ava.

Prefix: ava

Root: āp (class 5)

Note: Used here to form a rhetorical question.