महाभारतः mahābhārataḥ - book-14, chapter-42, verse-11

अष्टौ यस्याग्नयो ह्येते न दहन्ते मनः सदा ।
स तद्ब्रह्म शुभं याति यस्माद्भूयो न विद्यते ॥११॥

11. aṣṭau yasyāgnayo hyete na dahante manaḥ sadā ,
sa tadbrahma śubhaṁ yāti yasmādbhūyo na vidyate.

11. aṣṭau yasya agnayaḥ hi ete na dahante manaḥ sadā
sa tat brahma śubham yāti yasmāt bhūyaḥ na vidyate

11. He whose mind is not perpetually afflicted by these eight fires attains that auspicious absolute (brahman), beyond which nothing further exists.

Words meanings summery:

• अष्टौ (aṣṭau) - eight

• यस्य (yasya) - of whom, whose

• अग्नयः (agnayaḥ) - Refers to metaphoric 'fires' that afflict the mind (e.g., passions, mental disturbances). (fires)

• हि (hi) - Emphasizes the statement. (indeed, surely, for, because)

• एते (ete) - Referring to the previously mentioned (or implicitly understood) 'eight fires'. (these)

• न (na) - Negates the action of 'dahante'. (not, no)

• दहन्ते (dahante) - They (the fires) do not afflict or torment. (they burn, they consume)

• मनः (manaḥ) - The inner faculty of thought and feeling. (mind, intellect, heart)

• सदा (sadā) - always, perpetually, constantly

• स (sa) - Refers to the person whose mind is not affected by the fires. (he, that)

• तत् (tat) - Referring to 'brahman'. (that)

• ब्रह्म (brahma) - The supreme, auspicious (brahman), the ultimate goal of spiritual realization. (the absolute, ultimate reality, the divine ground of all existence)

• शुभम् (śubham) - Describing 'brahman' as inherently pure and beneficent. (auspicious, pure, beautiful, good)

• याति (yāti) - He reaches or achieves 'brahman'. (he goes, he attains, he reaches)

• यस्मात् (yasmāt) - Referring to 'brahman' from which nothing further exists. (from which)

• भूयः (bhūyaḥ) - Nothing more (excellent or existing). (more, further, again)

• न (na) - Negates 'vidyate'. (not, no)

• विद्यते (vidyate) - Nothing further is found or exists. (is found, exists, is present)

Words meanings and morphology

अष्टौ (aṣṭau) - eight

(numeral)

Note: Refers to 'agnayaḥ' (fires).

यस्य (yasya) - of whom, whose

(pronoun)

Genitive, masculine/neuter, singular of yad

yad - which, what, who, that

Note: Refers to the person whose mind is not affected.

अग्नयः (agnayaḥ) - Refers to metaphoric 'fires' that afflict the mind (e.g., passions, mental disturbances). (fires)

(noun)

Nominative, masculine, plural of agni

agni - fire; god of fire; digestive fire; mental passion

हि (hi) - Emphasizes the statement. (indeed, surely, for, because)

(indeclinable)

एते (ete) - Referring to the previously mentioned (or implicitly understood) 'eight fires'. (these)

(pronoun)

Nominative, masculine, plural of etad

etad - this, these

Note: Agrees with 'agnayaḥ'.

न (na) - Negates the action of 'dahante'. (not, no)

(indeclinable)

दहन्ते (dahante) - They (the fires) do not afflict or torment. (they burn, they consume)

(verb)

3rd person , plural, middle, present (laṭ) of dah

Present Active

Root verb, class 1 (bhv-ādi). Can be both parasmaipada and ātmanepada. Here, ātmanepada.

Root: dah (class 1)

Note: Subject is 'agnayaḥ'.

मनः (manaḥ) - The inner faculty of thought and feeling. (mind, intellect, heart)

(noun)

Accusative, neuter, singular of manas

manas - mind, intellect, understanding, thought, spirit, heart, conscience

Root: man

Note: Object of 'dahante'.

सदा (sadā) - always, perpetually, constantly

(indeclinable)

Derived from 'sarva' (all) + 'dā' (suffix for time).

Note: Modifies 'dahante'.

स (sa) - Refers to the person whose mind is not affected by the fires. (he, that)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

Note: Subject of 'yāti'.

तत् (tat) - Referring to 'brahman'. (that)

(pronoun)

Accusative, neuter, singular of tad

tad - that, he, she, it

Note: Adjective/pronoun agreeing with 'brahman'.

ब्रह्म (brahma) - The supreme, auspicious (brahman), the ultimate goal of spiritual realization. (the absolute, ultimate reality, the divine ground of all existence)

(noun)

Accusative, neuter, singular of brahman

brahman - the absolute, ultimate reality, the divine ground of all existence; sacred word, prayer, Vedic text; a brahmin priest

From root 'bṛh' (to grow, expand).

Root: bṛh

Note: Object of 'yāti'.

शुभम् (śubham) - Describing 'brahman' as inherently pure and beneficent. (auspicious, pure, beautiful, good)

(adjective)

Accusative, neuter, singular of śubha

śubha - auspicious, bright, beautiful, good, pure, fortunate

Root: śubh

Note: Agrees with 'brahma'.

याति (yāti) - He reaches or achieves 'brahman'. (he goes, he attains, he reaches)

(verb)

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

Present Active

Root verb, class 2 (ad-ādi), parasmaipada.

Root: yā (class 2)

Note: Subject is 'sa'.

यस्मात् (yasmāt) - Referring to 'brahman' from which nothing further exists. (from which)

(pronoun)

Ablative, neuter, singular of yad

yad - which, what, who, that

भूयः (bhūyaḥ) - Nothing more (excellent or existing). (more, further, again)

(indeclinable)

Comparative form of 'bahu' (much) or from root 'bhū' (to be).

Note: Subject of 'vidyate'.

न (na) - Negates 'vidyate'. (not, no)

(indeclinable)

विद्यते (vidyate) - Nothing further is found or exists. (is found, exists, is present)

(verb)

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

Present Middle

Root verb, class 4 (div-ādi) 'to be, exist'.

Root: vid (class 4)

Note: Subject is 'bhūyaḥ'.