महाभारतः mahābhārataḥ - book-12, chapter-296, verse-38

अगाधजन्मामरणं च राजन्निरामयं वीतभयं शिवं च ।
समीक्ष्य मोहं त्यज चाद्य सर्वं ज्ञानस्य तत्त्वार्थमिदं विदित्वा ॥३८॥

38. agādhajanmāmaraṇaṁ ca rāja;nnirāmayaṁ vītabhayaṁ śivaṁ ca ,
samīkṣya mohaṁ tyaja cādya sarvaṁ; jñānasya tattvārthamidaṁ viditvā.

38. agādha-janmāmaranam ca rājan
nirāmayam vītabhayam śivam ca samīkṣya
moham tyaja ca adya sarvam
jñānasya tattvārtham idam viditvā

38. rājan idam agādha-janmāmaranam
nirāmayam vītabhayam śivam ca
samīkṣya jñānasya tattvārtham
viditvā adya ca sarvam moham tyaja

38. O king, having thoroughly perceived this profound, birthless, deathless state, which is free from suffering, fearless, and auspicious, and having understood this true essence of knowledge, abandon all delusion immediately.

Words meanings summery:

• अगाध-जन्मामरनम् (agādha-janmāmaranam) - a profound state characterized by freedom from birth and death (profound, without birth and death)

• च (ca) - and (and, also)

• राजन् (rājan) - O king (addressing Yudhiṣṭhira or a similar royal figure) (O king)

• निरामयम् (nirāmayam) - free from all physical and mental suffering (free from illness/suffering)

• वीतभयम् (vītabhayam) - utterly devoid of fear (fearless, free from fear)

• शिवम् (śivam) - ultimately auspicious, leading to well-being (auspicious, benevolent, good, propitious)

• च (ca) - and (and, also)

• समीक्ष्य (samīkṣya) - having thoroughly perceived or considered (having seen, having perceived, having examined)

• मोहम् (moham) - all forms of spiritual ignorance and attachment that lead to suffering (delusion, infatuation, confusion)

• त्यज (tyaja) - (you should) abandon completely (abandon, give up, renounce)

• च (ca) - and (and, also)

• अद्य (adya) - at once, without delay (today, now, immediately)

• सर्वम् (sarvam) - all types and forms (of delusion) (all, every, whole)

• ज्ञानस्य (jñānasya) - of this profound spiritual knowledge (of knowledge, pertaining to knowledge)

• तत्त्वार्थम् (tattvārtham) - the fundamental and profound truth that constitutes knowledge (true meaning, essential nature, real purpose)

• इदम् (idam) - this specific (true meaning of knowledge) being discussed (this, this one)

• विदित्वा (viditvā) - having fully understood and assimilated (having known, having understood)

Words meanings and morphology

अगाध-जन्मामरनम् (agādha-janmāmaranam) - a profound state characterized by freedom from birth and death (profound, without birth and death)

(adjective)

Accusative, neuter, singular of agādha-janmāmarana

agādha-janmāmarana - profound, bottomless, without birth and death

Compound of 'agādha' (profound) and 'ajanmāmarana' (without birth and death). 'ajanmāmarana' itself is 'a' (negation) + 'janman' (birth) + 'maraṇa' (death).

Compound type : Karmadharaya (agādha+ajanmāmarana)

• agādha – bottomless, profound
  adjective (masculine)
  Compound of 'a' (negation) and 'gādha' (depth).
  Root: gādh (class 1)
• ajanmāmarana – without birth and death
  adjective (neuter)
  Compound of 'a' (negation) and 'janmāmarana' (birth and death). 'janmāmarana' is a Dvandva compound.

Note: Accusative singular neuter, agreeing with implied 'state' or 'truth'.

च (ca) - and (and, also)

(indeclinable)

Note: Connects preceding and succeeding phrases/words.

राजन् (rājan) - O king (addressing Yudhiṣṭhira or a similar royal figure) (O king)

(noun)

Vocative, masculine, singular of rājan

rājan - king, ruler, sovereign

Root: rāj (class 1)

निरामयम् (nirāmayam) - free from all physical and mental suffering (free from illness/suffering)

(adjective)

Accusative, neuter, singular of nirāmaya

nirāmaya - free from illness, healthy, well, happy

From 'nir' (without) and 'āmaya' (illness, disease).

Compound type : Bahuvrihi (nir+āmaya)

• nir – out, forth, without
  indeclinable
  prefix
• āmaya – illness, sickness, disease, infirmity
  noun (masculine)
  Derived from root 'am' (to be sick)
  Root: am (class 1)

वीतभयम् (vītabhayam) - utterly devoid of fear (fearless, free from fear)

(adjective)

Accusative, neuter, singular of vītabhaya

vītabhaya - fearless, free from fear

From 'vīta' (gone away, departed, passive participle of 'vi-i') and 'bhaya' (fear).

Compound type : Bahuvrihi (vīta+bhaya)

• vīta – gone, departed, disappeared, past
  adjective (masculine)
  Past Passive Participle
  Past Passive Participle of 'vi-i' (to go away, disappear)
  Prefix: vi
  Root: i (class 2)
• bhaya – fear, dread, fright
  noun (neuter)
  Derived from root 'bhī' (to fear)
  Root: bhī (class 3)

शिवम् (śivam) - ultimately auspicious, leading to well-being (auspicious, benevolent, good, propitious)

(adjective)

Accusative, neuter, singular of śiva

śiva - auspicious, benevolent, propitious, good, prosperous

च (ca) - and (and, also)

(indeclinable)

समीक्ष्य (samīkṣya) - having thoroughly perceived or considered (having seen, having perceived, having examined)

(indeclinable)

Absolutive (Gerund)

Formed from prefix 'sam' + root 'īkṣ' + 'ya' suffix.

Prefix: sam

Root: īkṣ (class 1)

मोहम् (moham) - all forms of spiritual ignorance and attachment that lead to suffering (delusion, infatuation, confusion)

(noun)

Accusative, masculine, singular of moha

moha - delusion, confusion, bewilderment, infatuation

Derived from root 'muh' (to be confused, deluded)

Root: muh (class 4)

Note: Object of the verb 'tyaja'.

त्यज (tyaja) - (you should) abandon completely (abandon, give up, renounce)

(verb)

2nd person , singular, active, imperative (loṭ) of tyaj

Present tense, active voice, imperative mood.

Root: tyaj (class 1)

च (ca) - and (and, also)

(indeclinable)

अद्य (adya) - at once, without delay (today, now, immediately)

(indeclinable)

Adverb of time.

सर्वम् (sarvam) - all types and forms (of delusion) (all, every, whole)

(adjective)

Accusative, masculine, singular of sarva

sarva - all, every, whole, complete

ज्ञानस्य (jñānasya) - of this profound spiritual knowledge (of knowledge, pertaining to knowledge)

(noun)

Genitive, neuter, singular of jñāna

jñāna - knowledge, wisdom, understanding

Derived from root 'jñā' (to know)

Root: jñā (class 9)

Note: Qualifies 'tattvārtham'.

तत्त्वार्थम् (tattvārtham) - the fundamental and profound truth that constitutes knowledge (true meaning, essential nature, real purpose)

(noun)

Accusative, neuter, singular of tattvārtha

tattvārtha - true meaning, essential nature, real object or purpose

Compound of 'tattva' (truth, reality, essence) and 'artha' (meaning, purpose, object).

Compound type : Tatpurusha (tattva+artha)

• tattva – truth, reality, true state, essence, principle
  noun (neuter)
• artha – meaning, sense, purpose, object, wealth
  noun (masculine)

Note: Object of 'viditvā'.

इदम् (idam) - this specific (true meaning of knowledge) being discussed (this, this one)

(pronoun)

Accusative, neuter, singular of idam

idam - this, this one

Demonstrative pronoun.

Note: Refers to 'tattvārtham'.

विदित्वा (viditvā) - having fully understood and assimilated (having known, having understood)

(indeclinable)

Absolutive (Gerund)

Formed from root 'vid' + 'tvā' suffix.

Root: vid (class 2)