महाभारतः mahābhārataḥ - book-12, chapter-293, verse-19

एवमेवाभिसंबद्धौ नित्यं प्रकृतिपूरुषौ ।
पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते ॥१९॥

19. evamevābhisaṁbaddhau nityaṁ prakṛtipūruṣau ,
paśyāmi bhagavaṁstasmānmokṣadharmo na vidyate.

19. evam eva abhisaṃbaddhau nityam prakṛtipūruṣau
paśyāmi bhagavan tasmāt mokṣadharmaḥ na vidyate

19. bhagavan nityam prakṛtipūruṣau evam eva
abhisaṃbaddhau paśyāmi tasmāt mokṣadharmaḥ na vidyate

19. O Venerable One, I always perceive nature (prakṛti) and the supreme cosmic person (puruṣa) as intimately connected in this very way. Therefore, the natural law (dharma) of liberation (mokṣa) does not exist.

Words meanings summery:

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

• एव (eva) - just, indeed, only, very

• अभिसंबद्धौ (abhisaṁbaddhau) - intimately connected, united, bound together

• नित्यम् (nityam) - always, eternally, perpetually

• प्रकृतिपूरुषौ (prakṛtipūruṣau) - nature and the cosmic person

• पश्यामि (paśyāmi) - I see, I perceive, I observe

• भगवन् (bhagavan) - O Venerable One, O Illustrious One, O Lord

• तस्मात् (tasmāt) - therefore, from that, for that reason

• मोक्षधर्मः (mokṣadharmaḥ) - the natural law of liberation, the principle of liberation, the path to liberation

• न (na) - not, no

• विद्यते (vidyate) - is found, exists, is present

Words meanings and morphology

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

(indeclinable)

एव (eva) - just, indeed, only, very

(indeclinable)

अभिसंबद्धौ (abhisaṁbaddhau) - intimately connected, united, bound together

(adjective)

Nominative, masculine, dual of abhisaṃbaddha

abhisaṁbaddha - intimately connected, united, bound together

Past Passive Participle

Derived from the root bandh (to bind) with prefixes abhi- and sam-.

Prefixes: abhi+sam

Root: bandh (class 1)

Note: Agrees with prakṛtipūruṣau.

नित्यम् (nityam) - always, eternally, perpetually

(indeclinable)

Note: Used adverbially here.

प्रकृतिपूरुषौ (prakṛtipūruṣau) - nature and the cosmic person

(noun)

Nominative, masculine, dual of prakṛtipūruṣa

prakṛtipūruṣa - Prakṛti and Puruṣa (dual entity in Sāṅkhya philosophy)

Compound type : dvandva (prakṛti+puruṣa)

• prakṛti – nature, primal matter, original form, fundamental principle of existence (Sāṃkhya)
  noun (feminine)
  Derived from pra-kṛ (to make, do).
  Prefix: pra
  Root: kṛ (class 8)
• puruṣa – man, human being, person, cosmic person, spirit, consciousness (Sāṃkhya)
  noun (masculine)

पश्यामि (paśyāmi) - I see, I perceive, I observe

(verb)

1st person , singular, active, present (laṭ) of dṛś

Present Tense (class 4) form

Root dṛś (class 1, 4) forms 'paśya' in the present tense.

Root: dṛś (class 1)

भगवन् (bhagavan) - O Venerable One, O Illustrious One, O Lord

(proper noun)

Vocative, masculine, singular of bhagavat

bhagavat - illustrious, glorious, venerable, divine, possessing prosperity

From bhaga (fortune, prosperity) + -vat (possessive suffix).

तस्मात् (tasmāt) - therefore, from that, for that reason

(indeclinable)

Ablative singular of 'tad' used adverbially.

मोक्षधर्मः (mokṣadharmaḥ) - the natural law of liberation, the principle of liberation, the path to liberation

(noun)

Nominative, masculine, singular of mokṣadharma

mokṣadharma - the natural law (dharma) of liberation (mokṣa), the intrinsic nature of liberation, the path to mokṣa

Compound type : tatpuruṣa (mokṣa+dharma)

• mokṣa – liberation, release, emancipation, final freedom
  noun (masculine)
  From root muc (to release) + -sa suffix.
  Root: muc (class 6)
• dharma – natural law, intrinsic nature, duty, righteousness, constitution, virtue
  noun (masculine)
  From root dhṛ (to uphold, support) + -ma suffix.
  Root: dhṛ (class 1)

न (na) - not, no

(indeclinable)

विद्यते (vidyate) - is found, exists, is present

(verb)

3rd person , singular, middle, present (laṭ) of vid

Present Tense (class 4, middle voice) form

Root vid (class 2, 4, 6) forms 'vidyate' in the middle voice, present tense (class 4 meaning 'to be').

Root: vid (class 4)