महाभारतः mahābhārataḥ - book-14, chapter-47, verse-14

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एतच्छित्त्वा च भित्त्वा च ज्ञानेन परमासिना ।
हित्वा चामरतां प्राप्य जह्याद्वै मृत्युजन्मनी ।
निर्ममो निरहंकारो मुच्यते नात्र संशयः ॥१४॥

14. etacchittvā ca bhittvā ca jñānena paramāsinā ,
hitvā cāmaratāṁ prāpya jahyādvai mṛtyujanmanī ,
nirmamo nirahaṁkāro mucyate nātra saṁśayaḥ.

14. etat chittvā ca bhittvā ca jñānena
paramāsinā hitvā ca amaratām prāpya
jahyāt vai mṛtyujanmanī nirmamaḥ
nirahaṃkāraḥ mucyate na atra saṃśayaḥ

14. paramāsinā jñānena etat chittvā ca
bhittvā ca hitvā ca amaratām prāpya
mṛtyujanmanī vai jahyāt nirmamaḥ
nirahaṃkāraḥ mucyate na atra saṃśayaḥ

14. Having cut and pierced this (tree) with the supreme sword of knowledge (jñāna), and having abandoned (attachment to it), one should attain immortality and indeed relinquish birth and death. Free from possessiveness and ego (ahaṃkāra), one is liberated; there is no doubt about this.

Words meanings summery:

(Scroll down for elaborated words morphology)

एतत् (etat) - this (referring to the Brahma-tree) (this; that)

छित्त्वा (chittvā) - having cut; having severed

च (ca) - and; also; moreover

भित्त्वा (bhittvā) - having pierced; having broken; having split

च (ca) - and; also; moreover

ज्ञानेन (jñānena) - by knowledge; through wisdom

परमासिना (paramāsinā) - with the supreme sword

हित्वा (hitvā) - having abandoned; having given up; having left

च (ca) - and; also; moreover

अमरताम् (amaratām) - immortality; deathlessness

प्राप्य (prāpya) - having obtained; having reached; having acquired

जह्यात् (jahyāt) - one should abandon; one should give up

वै (vai) - indeed; truly; surely

मृत्युजन्मनी (mṛtyujanmanī) - birth and death (dual)

निर्ममः (nirmamaḥ) - free from possessiveness; without "my-ness"

निरहंकारः (nirahaṁkāraḥ) - free from ego; without "I-ness"

मुच्यते (mucyate) - is liberated; is released; is freed

न (na) - not; no

अत्र (atra) - here; in this matter

संशयः (saṁśayaḥ) - doubt; uncertainty

Words meanings and morphology

एतत् (etat) - this (referring to the Brahma-tree) (this; that)

(pronoun)

Accusative, neuter, singular of etad

etad - this; that

Demonstrative pronoun.

Note: Refers to the Brahma-tree from the previous verses.

छित्त्वा (chittvā) - having cut; having severed

(indeclinable)

Absolutive (gerund)

Formed from root `chid` (to cut, to break) with suffix `ktvā`.

Root: chid (class 7)

च (ca) - and; also; moreover

(indeclinable)

भित्त्वा (bhittvā) - having pierced; having broken; having split

(indeclinable)

Absolutive (gerund)

Formed from root `bhid` (to break, to pierce) with suffix `ktvā`.

Root: bhid (class 7)

च (ca) - and; also; moreover

(indeclinable)

ज्ञानेन (jñānena) - by knowledge; through wisdom

(noun)

Instrumental, neuter, singular of jñāna

jñāna - knowledge; wisdom; spiritual knowledge

From root `jñā` (to know).

Root: jñā (class 9)

परमासिना (paramāsinā) - with the supreme sword

(noun)

Instrumental, masculine, singular of paramāsi

paramāsi - supreme sword

Compound of parama (supreme) and asi (sword).

Compound type : karmadhāraya (parama+asi)

parama – supreme; highest; excellent; ultimate
adjective (masculine)
Superlative of `para`
asi – sword; scimitar
noun (masculine)

हित्वा (hitvā) - having abandoned; having given up; having left

(indeclinable)

Absolutive (gerund)

From root `hā` (to abandon, to leave) with suffix `ktvā`.

Root: hā (class 3)

च (ca) - and; also; moreover

(indeclinable)

अमरताम् (amaratām) - immortality; deathlessness

(noun)

Accusative, feminine, singular of amaratā

amaratā - immortality; deathlessness

From `amara` (immortal) + suffix `tā` (abstract noun).

प्राप्य (prāpya) - having obtained; having reached; having acquired

(indeclinable)

Absolutive (gerund)

From root `āp` (to obtain, to reach) with prefix `pra-` and suffix `lyaP`.

Prefix: pra

Root: āp (class 5)

जह्यात् (jahyāt) - one should abandon; one should give up

(verb)

3rd person , singular, active, optative (vidhi-liṅ) of hā

Optative mood, Active voice, 3rd person singular

From root `hā` (to abandon), 3rd class (Juhotyādi), reduplicated.

Root: hā (class 3)

वै (vai) - indeed; truly; surely

(indeclinable)

Emphatic particle.

मृत्युजन्मनी (mṛtyujanmanī) - birth and death (dual)

(noun)

Accusative, neuter, dual of mṛtyujanman

mṛtyujanman - death and birth

Dvanda compound of mṛtyu (death) and janman (birth).

Compound type : dvandva (mṛtyu+janman)

mṛtyu – death
noun (masculine)
From root `mṛ` (to die)
Root: mṛ (class 6)
janman – birth; production; existence
noun (neuter)
From root `jan` (to be born)
Root: jan (class 4)

Note: The word `janman` is neuter, so the dual form would be `janmanī`. Since it's a dvandva compound where `mṛtyu` is masculine and `janman` is neuter, the gender of the compound can vary. Here it takes the neuter dual form.

निर्ममः (nirmamaḥ) - free from possessiveness; without "my-ness"

(adjective)

Nominative, masculine, singular of nirmama

nirmama - free from possessiveness; without "my-ness"

Compound of `nir` (without) and `mama` (mine, my).

Compound type : bahuvrīhi (nis+mama)

nis – without; out of; away from
prefix/indeclinable
Negative prefix
mama – mine; my (genitive of `aham`)
pronoun
Genitive singular of `aham` (I)

निरहंकारः (nirahaṁkāraḥ) - free from ego; without "I-ness"

(adjective)

Nominative, masculine, singular of nirahaṃkāra

nirahaṁkāra - free from egoism; without "I-ness"

Compound of `nir` (without) and `ahaṃkāra` (ego).

Compound type : bahuvrīhi (nis+ahaṃkāra)

nis – without; out of; away from
prefix/indeclinable
Negative prefix
ahaṃkāra – ego; egoism; self-consciousness
noun (masculine)
From `aham` (I) + `kāra` (maker)
Root: kṛ (class 8)

मुच्यते (mucyate) - is liberated; is released; is freed

(verb)

3rd person , singular, passive, present (laṭ) of muc

Present tense, Passive voice, 3rd person singular

From root `muc` (to release), 6th class (Tudādi), passive voice formation.

Root: muc (class 6)

न (na) - not; no

(indeclinable)

Negative particle.

अत्र (atra) - here; in this matter

(indeclinable)

Locative adverb.