महाभारतः mahābhārataḥ - book-12, chapter-293, verse-46

एतन्निदर्शनं सम्यगसम्यगनुदर्शनम् ।
बुध्यमानाप्रबुद्धाभ्यां पृथक्पृथगरिंदम ॥४६॥

46. etannidarśanaṁ samyagasamyaganudarśanam ,
budhyamānāprabuddhābhyāṁ pṛthakpṛthagariṁdama.

46. etat nidarśanam samyak asamyak anudarśanam
budhyamānaaprabuddhābhyām pṛthak pṛthak ariṃdama

46. ariṃdama etat nidarśanam samyak asamyak
anudarśanam budhyamānaaprabuddhābhyām pṛthak pṛthak

46. O subduer of enemies (ariṃdama), this explanation (nidarśanam) and perception (anudarśanam) are understood as correct (samyak) and incorrect (asamyak) respectively. They are perceived distinctly by those who are understanding (budhyamāna) and by those who are unawakened (aprabuddha).

Words meanings summery:

• एतत् (etat) - Refers to the explanation or concept being discussed in the verses (this)

• निदर्शनम् (nidarśanam) - Refers to the teaching or philosophical point being presented (explanation, demonstration, example, illustration)

• सम्यक् (samyak) - Describes how the explanation/perception is understood by the awakened (properly, correctly, completely, entirely)

• असम्यक् (asamyak) - Describes how the explanation/perception is understood by the unawakened (improperly, incorrectly, incompletely)

• अनुदर्शनम् (anudarśanam) - Refers to the process of observing and understanding the truth, which can be correct or incorrect (perception, observation, understanding, realization)

• बुध्यमानअप्रबुद्धाभ्याम् (budhyamānaaprabuddhābhyām) - Indicates that the perception of the truth differs for those who are enlightened versus those who are ignorant (by the understanding and the unawakened ones)

• पृथक् (pṛthak) - Emphasizes the difference in perception between the two groups (separately, distinctly, individually)

• पृथक् (pṛthak) - Further emphasizes the difference in perception between the two groups (separately, distinctly, individually)

• अरिंदम (ariṁdama) - A respectful address to the listener, typical in epic poetry (O subduer of enemies)

Words meanings and morphology

एतत् (etat) - Refers to the explanation or concept being discussed in the verses (this)

(pronoun)

Nominative, neuter, singular of etad

etad - this, this one

Demonstrative pronoun

निदर्शनम् (nidarśanam) - Refers to the teaching or philosophical point being presented (explanation, demonstration, example, illustration)

(noun)

Nominative, neuter, singular of nidarśana

nidarśana - showing, demonstration, explanation, example, perception

Action noun

From ni-dṛś (to show, observe) + ana suffix.

Prefix: ni

Root: dṛś (class 1)

Note: Subject.

सम्यक् (samyak) - Describes how the explanation/perception is understood by the awakened (properly, correctly, completely, entirely)

(indeclinable)

Adverbial form of samyac (correct, complete)

Prefix: sam

Root: añc (class 7)

Note: Modifies 'anudarśanam' or the implicit verb 'is understood'.

असम्यक् (asamyak) - Describes how the explanation/perception is understood by the unawakened (improperly, incorrectly, incompletely)

(indeclinable)

Negative of samyak.

Compound type : Nañ-tatpuruṣa (a+samyak)

• a – not, un-
  indeclinable
  Negative prefix
• samyak – properly, correctly, fully
  indeclinable
  Adverbial form of samyac (correct, complete)
  Prefix: sam
  Root: añc (class 7)

Note: Paired with 'samyak'.

अनुदर्शनम् (anudarśanam) - Refers to the process of observing and understanding the truth, which can be correct or incorrect (perception, observation, understanding, realization)

(noun)

Nominative, neuter, singular of anudarśana

anudarśana - observation, perception, understanding, following insight

Action noun

From anu-dṛś (to perceive after, to observe) + ana suffix.

Prefix: anu

Root: dṛś (class 1)

Note: Subject.

बुध्यमानअप्रबुद्धाभ्याम् (budhyamānaaprabuddhābhyām) - Indicates that the perception of the truth differs for those who are enlightened versus those who are ignorant (by the understanding and the unawakened ones)

(noun)

Instrumental, masculine, dual of budhyamānaaprabuddha

budhyamāna-aprabuddha - those who are understanding and those who are unawakened

Dvandva compound of budhyamāna (present middle participle as noun) and aprabuddha (past passive participle as noun).

Compound type : Dvandva (budhyamāna+aprabuddha)

• budhyamāna – one who understands, one who is awakening
  participle (masculine)
  Present Middle Participle
  From root budh (to know, awaken)
  Root: budh (class 4)
• aprabuddha – unawakened, ignorant, not understood
  adjective (masculine)
  Past Passive Participle
  From a-pra-budh (not awakened)
  Prefix: pra
  Root: budh (class 1)

Note: Indicates the agents of perception (by whom).

पृथक् (pṛthak) - Emphasizes the difference in perception between the two groups (separately, distinctly, individually)

(indeclinable)

Adverb

Note: Emphasizes distinction.

पृथक् (pṛthak) - Further emphasizes the difference in perception between the two groups (separately, distinctly, individually)

(indeclinable)

Adverb

Note: Repetition for strong emphasis.

अरिंदम (ariṁdama) - A respectful address to the listener, typical in epic poetry (O subduer of enemies)

(proper noun)

Vocative, masculine, singular of ariṃdama

ariṁdama - subduer of enemies, conqueror of foes

Agent noun

Compound: ari (enemy) + dama (subduer, from root dam to subdue).

Compound type : Tatpuruṣa (ari+dama)

• ari – enemy, foe
  noun (masculine)
• dama – subduing, taming, subduer
  noun (masculine)
  Agent noun
  From root dam (to subdue)
  Root: dam (class 4)

Note: Addresses the listener.