महाभारतः mahābhārataḥ - book-3, chapter-201, verse-2

व्याध उवाच ।
विज्ञानार्थं मनुष्याणां मनः पूर्वं प्रवर्तते ।
तत्प्राप्य कामं भजते क्रोधं च द्विजसत्तम ॥२॥

2. vyādha uvāca ,
vijñānārthaṁ manuṣyāṇāṁ manaḥ pūrvaṁ pravartate ,
tatprāpya kāmaṁ bhajate krodhaṁ ca dvijasattama.

2. vyādhaḥ uvāca vijñānārtham manuṣyāṇām manaḥ pūrvam
pravartate tat prāpya kāmam bhajate krodham ca dvijasattama

2. The Hunter said, "O best among the twice-born (dvijasattama), for the purpose of acquiring specific knowledge (vijñāna), the mind (manas) of human beings first begins to function. Having attained that [mind], one then gives oneself over to desire and anger."

Words meanings summery:

• व्याधः (vyādhaḥ) - The Dharma-vyādha, speaking to the Brahmin. (the hunter)

• उवाच (uvāca) - said, spoke

• विज्ञानार्थम् (vijñānārtham) - The purpose for which the mind begins to function. (for the sake of specific knowledge, for discrimination)

• मनुष्याणाम् (manuṣyāṇām) - Specifies that this applies to all human beings. (of human beings, of men)

• मनः (manaḥ) - The internal faculty responsible for thought, emotion, and volition. (the mind, intellect, heart)

• पूर्वम् (pūrvam) - Indicates that the mind's activity precedes other mental states like desire and anger. (first, previously, before)

• प्रवर्तते (pravartate) - The mind initiates its activity. (proceeds, begins to act, functions, revolves)

• तत् (tat) - Refers to the mind (manas). (that (neuter singular))

• प्राप्य (prāpya) - After the mind has begun to function, one experiences desire and anger. (having obtained, having reached, having acquired)

• कामम् (kāmam) - One of the negative emotions/impulses that arise from the mind. (desire, wish, love)

• भजते (bhajate) - Implies yielding to or cultivating desire and anger. (indulges in, partakes of, worships, serves)

• क्रोधम् (krodham) - Another negative emotion arising from the mind. (anger, wrath)

• च (ca) - and

• द्विजसत्तम (dvijasattama) - Vocative address to the Brahmin by the Dharma-vyādha. (O best of the twice-born (Brahmins))

Words meanings and morphology

व्याधः (vyādhaḥ) - The Dharma-vyādha, speaking to the Brahmin. (the hunter)

(noun)

Nominative, masculine, singular of vyādha

vyādha - hunter, fowler, one who injures or pierces

From vi (prefix) + ā + dhā (to place, put) or vyadh (to pierce, strike).

Prefix: vi

Root: vyadh (class 4)

Note: Refers to the Dharma-vyādha.

उवाच (uvāca) - said, spoke

(verb)

3rd person , singular, active, past perfect (Lit) of vac

Perfect Active Indicative

Third person singular, Perfect tense, Parasmaipada, from root vac.

Root: vac (class 2)

विज्ञानार्थम् (vijñānārtham) - The purpose for which the mind begins to function. (for the sake of specific knowledge, for discrimination)

(noun)

Accusative, neuter, singular of vijñānārtha

vijñānārtha - for the sake of specific knowledge, for discrimination, for understanding

Tatpurusha compound: vijñāna (specific knowledge) + artha (purpose, sake).

Compound type : tatpurusha (vijñāna+artha)

• vijñāna – specific knowledge, discrimination, understanding, science
  noun (neuter)
  From vi (prefix) + jñā (to know) + ana (suffix).
  Prefix: vi
  Root: jñā (class 9)
• artha – purpose, meaning, aim, wealth, object
  noun (masculine)

Note: Functions adverbially as 'for the sake of'.

मनुष्याणाम् (manuṣyāṇām) - Specifies that this applies to all human beings. (of human beings, of men)

(noun)

Genitive, masculine, plural of manuṣya

manuṣya - human being, man

Derived from Manu (the first man, progenitor of mankind).

मनः (manaḥ) - The internal faculty responsible for thought, emotion, and volition. (the mind, intellect, heart)

(noun)

Nominative, neuter, singular of manas

manas - mind, intellect, understanding, conscience, heart

From root man (to think).

Root: man (class 4)

Note: It is the subject of 'pravartate'.

पूर्वम् (pūrvam) - Indicates that the mind's activity precedes other mental states like desire and anger. (first, previously, before)

(indeclinable)

Note: Functions adverbially.

प्रवर्तते (pravartate) - The mind initiates its activity. (proceeds, begins to act, functions, revolves)

(verb)

3rd person , singular, middle, present (Lat) of pra-vṛt

Present Middle Indicative

Third person singular, Present tense, Middle voice, from root vṛt (class 1) with prefix pra.

Prefix: pra

Root: vṛt (class 1)

तत् (tat) - Refers to the mind (manas). (that (neuter singular))

(pronoun)

Accusative, neuter, singular of tad

tad - that, those (demonstrative pronoun)

Demonstrative pronoun, neuter gender, nominative/accusative singular.

प्राप्य (prāpya) - After the mind has begun to function, one experiences desire and anger. (having obtained, having reached, having acquired)

(indeclinable)

Absolutive/Gerund

Absolutive (gerund) form from root āp (class 5) with prefix pra.

Prefixes: pra+ā

Root: āp (class 5)

कामम् (kāmam) - One of the negative emotions/impulses that arise from the mind. (desire, wish, love)

(noun)

Accusative, masculine, singular of kāma

kāma - desire, wish, love, sensual pleasure, gratification

From root kam (to desire).

Root: kam (class 1)

Note: Direct object of 'bhajate'.

भजते (bhajate) - Implies yielding to or cultivating desire and anger. (indulges in, partakes of, worships, serves)

(verb)

3rd person , singular, middle, present (Lat) of bhaj

Present Middle Indicative

Third person singular, Present tense, Middle voice, from root bhaj (class 1).

Root: bhaj (class 1)

क्रोधम् (krodham) - Another negative emotion arising from the mind. (anger, wrath)

(noun)

Accusative, masculine, singular of krodha

krodha - anger, wrath, rage

From root krudh (to be angry).

Root: krudh (class 4)

Note: Direct object of 'bhajate'.

च (ca) - and

(indeclinable)

Conjunction.

द्विजसत्तम (dvijasattama) - Vocative address to the Brahmin by the Dharma-vyādha. (O best of the twice-born (Brahmins))

(noun)

Vocative, masculine, singular of dvijasattama

dvijasattama - best among the twice-born (dvija), most excellent Brahmin

Tatpurusha compound: dvija (twice-born) + sattama (best, excellent - superlative of sat).

Compound type : tatpurusha (dvija+sattama)

• dvija – twice-born (Brahmin, Kṣatriya, Vaiśya); bird; tooth
  noun (masculine)
  From dvi (two) + jan (to be born).
  Root: jan (class 4)
• sattama – best, most excellent, pre-eminent
  adjective (masculine)
  Superlative degree from sat (good, existing, real), or from √as (to be) + tama.
  Root: as (class 2)