महाभारतः mahābhārataḥ - book-12, chapter-47, verse-19

यमनन्यो व्यपेताशीरात्मानं वीतकल्मषम् ।
इष्ट्वानन्त्याय गोविन्दं पश्यत्यात्मन्यवस्थितम् ॥१९॥

19. yamananyo vyapetāśīrātmānaṁ vītakalmaṣam ,
iṣṭvānantyāya govindaṁ paśyatyātmanyavasthitam.

19. yam ananyaḥ vyapetāśīḥ ātmānam vītakalmaṣam iṣṭvā
ānantyāya govindam paśyati ātmani avasthitam

19. ananyaḥ vyapetāśīḥ janaḥ iṣṭvā govindam yam vītakalmaṣam
ātmānam ātmani avasthitam paśyati ānantyāya

19. The person who is exclusively devoted and free from desires, having worshipped Govinda, sees that pure Self (ātman) abiding within their own self (ātman) for the sake of everlasting bliss.

Words meanings summery:

• यम् (yam) - whom (referring to Govinda/Krishna) (whom, which, that (masculine accusative singular))

• अनन्यः (ananyaḥ) - exclusively devoted (to God) (having no other, unique, exclusive, devoted to one only)

• व्यपेताशीः (vyapetāśīḥ) - free from desires (especially worldly ones) (free from desires, devoid of hope/aspiration)

• आत्मानम् (ātmānam) - the Self (ātman) (referring to the ultimate reality or the individual soul) (the Self, soul, essence, body, mind)

• वीतकल्मषम् (vītakalmaṣam) - pure, free from impurities (free from sin, pure, faultless)

• इष्ट्वा (iṣṭvā) - having worshipped (Govinda) (having worshipped, having sacrificed, having desired)

• आनन्त्याय (ānantyāya) - for the sake of everlasting bliss (for immortality, for eternity, for endlessness, for bliss)

• गोविन्दम् (govindam) - Govinda (Krishna) (Govinda (name of Krishna), protector of cows, finder of earth)

• पश्यति (paśyati) - sees, perceives (sees, observes, perceives, understands)

• आत्मनि (ātmani) - within one's own self (ātman) (in the Self, in the soul, in oneself, in the mind)

• अवस्थितम् (avasthitam) - abiding, situated (situated, abiding, standing, existing, present)

Words meanings and morphology

यम् (yam) - whom (referring to Govinda/Krishna) (whom, which, that (masculine accusative singular))

(pronoun)

Accusative, masculine, singular of ya

ya - who, which, what

Note: Refers to Govinda, the object of 'sees'.

अनन्यः (ananyaḥ) - exclusively devoted (to God) (having no other, unique, exclusive, devoted to one only)

(adjective)

Nominative, masculine, singular of ananya

ananya - not another, exclusive, having no equal

Compound of a (negation) and anya (other)

Compound type : bahuvrīhi (a+anya)

• a – not, un-
  indeclinable
• anya – other, another, different
  pronoun (masculine)

Note: Refers to the devotee.

व्यपेताशीः (vyapetāśīḥ) - free from desires (especially worldly ones) (free from desires, devoid of hope/aspiration)

(adjective)

Nominative, masculine, singular of vyapetāśī

vyapetāśī - free from desires/hopes, without expectation

Compound: vyapeta (gone away) + āśā (hope/desire), i-stem ending in nominative singular masculine

Compound type : bahuvrīhi (vyapeta+āśā)

• vyapeta – gone away, departed, free from
  adjective (masculine)
  Past Passive Participle
  From vi-apa-i (to go away)
  Prefixes: vi+apa
  Root: i (class 2)
• āśā – hope, desire, expectation
  noun (feminine)

Note: Refers to the devotee.

आत्मानम् (ātmānam) - the Self (ātman) (referring to the ultimate reality or the individual soul) (the Self, soul, essence, body, mind)

(noun)

Accusative, masculine, singular of ātman

ātman - Self, soul, essence, spirit, individual soul, ultimate reality

Note: Object of 'paśyati', describes Govinda/Krishna as the Self.

वीतकल्मषम् (vītakalmaṣam) - pure, free from impurities (free from sin, pure, faultless)

(adjective)

Accusative, masculine, singular of vītakalmaṣa

vītakalmaṣa - free from sin, faultless, pure

Compound: vīta (gone, departed) + kalmaṣa (sin, impurity)

Compound type : bahuvrīhi (vīta+kalmaṣa)

• vīta – gone, departed, free from
  adjective (masculine)
  Past Passive Participle
  From root i (to go) with prefix vi.
  Prefix: vi
  Root: i (class 2)
• kalmaṣa – sin, impurity, stain, fault
  noun (neuter)

Note: Agrees with ātmānam (referring to Govinda as the pure Self).

इष्ट्वा (iṣṭvā) - having worshipped (Govinda) (having worshipped, having sacrificed, having desired)

(indeclinable)

Absolutive (Gerund)

From root yaj (to worship, sacrifice) with suffix -tvā. The initial 'y' of yaj becomes 'iṣ' due to sandhi/derivational rules.

Root: yaj (class 1)

Note: Indicates a prior action to 'sees'.

आनन्त्याय (ānantyāya) - for the sake of everlasting bliss (for immortality, for eternity, for endlessness, for bliss)

(noun)

Dative, neuter, singular of ānantya

ānantya - endlessness, eternity, immortality, everlasting happiness/bliss

From ananta (endless) + -ya (nominal suffix).

Note: Purpose dative.

गोविन्दम् (govindam) - Govinda (Krishna) (Govinda (name of Krishna), protector of cows, finder of earth)

(proper noun)

Accusative, masculine, singular of govinda

govinda - Govinda (an epithet of Krishna), protector of cows, one who finds the earth

Compound: go (cow, earth, senses) + vinda (finder, protector)

Compound type : tatpuruṣa (go+vinda)

• go – cow, earth, sense organ, ray of light
  noun (feminine)
• vinda – finder, acquirer, protector
  noun (masculine)
  From root vid (to find, know)
  Root: vid (class 6)

Note: Object of 'iṣṭvā'.

पश्यति (paśyati) - sees, perceives (sees, observes, perceives, understands)

(verb)

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

Present Active

Present tense, Parasmaipada, 3rd person singular. Root dṛś (class 1) takes 'paśya' stem in present tense.

Root: dṛś (class 1)

आत्मनि (ātmani) - within one's own self (ātman) (in the Self, in the soul, in oneself, in the mind)

(noun)

Locative, masculine, singular of ātman

ātman - Self, soul, essence, spirit, individual soul, ultimate reality

Note: Refers to the location where the Self is seen.

अवस्थितम् (avasthitam) - abiding, situated (situated, abiding, standing, existing, present)

(adjective)

Accusative, masculine, singular of avasthita

avasthita - situated, abiding, standing, present, existing

Past Passive Participle

From prefix ava + root sthā (to stand) with suffix -ta.

Prefix: ava

Root: sthā (class 1)

Note: Agrees with ātmānam (referring to the Self as abiding within).