महाभारतः mahābhārataḥ - book-3, chapter-32, verse-32

बहुनापि ह्यविद्वांसो नैव तुष्यन्त्यबुद्धयः ।
तेषां न धर्मजं किंचित्प्रेत्य शर्मास्ति कर्म वा ॥३२॥

32. bahunāpi hyavidvāṁso naiva tuṣyantyabuddhayaḥ ,
teṣāṁ na dharmajaṁ kiṁcitpretya śarmāsti karma vā.

32. bahunā api hi avidvāṃsaḥ na eva tuṣyanti abuddhayaḥ
teṣām na dharma-jam kiṃcit pretya śarma asti karma vā

32. Indeed, even with a great deal, the ignorant and unintelligent are never satisfied. For them, after death, there is neither any happiness (śarman) born of natural law (dharma) nor any [fruit of] action (karma).

Words meanings summery:

• बहुना (bahunā) - by much, with much, in many ways

• अपि (api) - Emphasizes 'even with much' (even, also, too, moreover)

• हि (hi) - Introduces an emphatic statement (indeed, surely, for, because)

• अविद्वांसः (avidvāṁsaḥ) - the ignorant, the foolish

• न (na) - not, no

• एव (eva) - Emphasizes the negation 'never' (indeed, just, only, certainly)

• तुष्यन्ति (tuṣyanti) - are satisfied, are pleased, rejoice

• अबुद्धयः (abuddhayaḥ) - the unintelligent, the foolish

• तेषाम् (teṣām) - Refers to the 'ignorant and unintelligent' from the first half of the verse (of them, for them)

• न (na) - not, no

• धर्म-जम् (dharma-jam) - born of natural law (dharma), originating from natural law (dharma)

• किंचित् (kiṁcit) - Implies 'anything at all' (something, anything, a little, whatsoever)

• प्रेत्य (pretya) - After passing away from this life (having died, after death)

• शर्म (śarma) - Spiritual well-being or bliss (happiness, joy, welfare, peace, refuge (śarman))

• अस्ति (asti) - is, exists, there is

• कर्म (karma) - action, deed, work, ritual, consequence of action (karma)

• वा (vā) - Connects `śarma` and `karma` in a negative sense ('neither...nor') (or, either...or)

Words meanings and morphology

बहुना (bahunā) - by much, with much, in many ways

(adjective)

Instrumental, neuter, singular of bahu

bahu - much, many, abundant, great

Note: Functions adverbially.

अपि (api) - Emphasizes 'even with much' (even, also, too, moreover)

(indeclinable)

हि (hi) - Introduces an emphatic statement (indeed, surely, for, because)

(indeclinable)

अविद्वांसः (avidvāṁsaḥ) - the ignorant, the foolish

(noun)

Nominative, masculine, plural of avidvas

avidvas - not knowing, ignorant, unlearned

Past Active Participle (negative prefix 'a-')

Negative prefix `a-` + `vidvas` (Past Active Participle of `vid` to know)

Compound type : nañ-tatpuruṣa (a+vidvas)

• a – not, non-, un-
  indeclinable
  Negative particle.
• vidvas – knowing, learned, wise
  adjective (masculine)
  Past Active Participle
  Past active participle of root `vid` (to know), formed with suffix -vas.
  Root: vid (class 2)

Note: Subject of `tuṣyanti`.

न (na) - not, no

(indeclinable)

Note: Negates the verb `tuṣyanti`.

एव (eva) - Emphasizes the negation 'never' (indeed, just, only, certainly)

(indeclinable)

तुष्यन्ति (tuṣyanti) - are satisfied, are pleased, rejoice

(verb)

3rd person , plural, active, present indicative (laṭ) of tuṣ

Present active indicative

Root: tuṣ (class 4)

अबुद्धयः (abuddhayaḥ) - the unintelligent, the foolish

(noun)

Nominative, masculine, plural of abuddhi

abuddhi - unintelligent, foolish, lacking intellect or understanding

Negative prefix `a-` + `buddhi` (intellect)

Compound type : nañ-tatpuruṣa (a+buddhi)

• a – not, non-, un-
  indeclinable
  Negative particle.
• buddhi – intellect, understanding, perception, reason
  noun (feminine)
  From root `budh` (to know, perceive) + `ti` suffix.
  Root: budh (class 1)

Note: Co-referent with `avidvāṃsaḥ`.

तेषाम् (teṣām) - Refers to the 'ignorant and unintelligent' from the first half of the verse (of them, for them)

(pronoun)

Genitive, masculine, plural of tad

tad - that, those

Note: Indicates possession or relation.

न (na) - not, no

(indeclinable)

Note: Negates the existence of `śarma` and `karma`.

धर्म-जम् (dharma-jam) - born of natural law (dharma), originating from natural law (dharma)

(adjective)

Nominative, neuter, singular of dharma-ja

dharma-ja - born of dharma, produced by dharma, originating from righteousness/natural law

Tatpuruṣa compound meaning 'born from dharma'.

Compound type : tatpuruṣa (dharma+ja)

• dharma – natural law, constitution, righteousness, duty, virtue, intrinsic nature (dharma)
  noun (masculine)
  From root `dhṛ` (to uphold, support).
  Root: dhṛ (class 1)
• ja – born, produced, originating from
  adjective
  Derived from root `jan` (to be born).
  Root: jan (class 4)

Note: Qualifies `śarma` and `karma` (implied).

किंचित् (kiṁcit) - Implies 'anything at all' (something, anything, a little, whatsoever)

(indeclinable)

From interrogative `kim` + particle `cid`

प्रेत्य (pretya) - After passing away from this life (having died, after death)

(indeclinable)

Absolutive (Gerund)

From prefix `pra` + root `i` (to go) + absolutive suffix `ya`

Prefix: pra

Root: i (class 2)

शर्म (śarma) - Spiritual well-being or bliss (happiness, joy, welfare, peace, refuge (śarman))

(noun)

Nominative, neuter, singular of śarman

śarman - happiness, joy, welfare, protection, refuge, peace

Root `śṛ` (to crush, tear) or `śam` (to be calm) + -man suffix (uncertain etymology).

Note: Subject of `asti`.

अस्ति (asti) - is, exists, there is

(verb)

3rd person , singular, active, present indicative (laṭ) of as

Present active indicative

Root: as (class 2)

कर्म (karma) - action, deed, work, ritual, consequence of action (karma)

(noun)

Nominative, neuter, singular of karman

karman - action, deed, work, ritual, consequence of action (karma)

From root `kṛ` (to do) + -man suffix

Root: kṛ (class 8)

वा (vā) - Connects `śarma` and `karma` in a negative sense ('neither...nor') (or, either...or)

(indeclinable)