महाभारतः mahābhārataḥ - book-5, chapter-49, verse-15

यो नैव रोषान्न भयान्न कामान्नार्थकारणात् ।
न हेतुवादाद्धर्मात्मा सत्यं जह्यात्कथंचन ॥१५॥

15. yo naiva roṣānna bhayānna kāmānnārthakāraṇāt ,
na hetuvādāddharmātmā satyaṁ jahyātkathaṁcana.

15. yaḥ na eva roṣāt na bhayāt na kāmāt na arthakāraṇāt
na hetuvādāt dharmātmā satyam jahyāt kathaṃcana

15. The one whose intrinsic nature (dharma) is righteousness would never abandon truth (satya) under any circumstances, whether due to anger, fear, desire, pursuit of wealth, or logical arguments.

Words meanings summery:

• यः (yaḥ) - Introduces the subject of the sentence. (who, whoever)

• न (na) - Negates the verb jahyāt. (not, no)

• एव (eva) - Emphasizes the negation "never". (only, indeed, certainly, even)

• रोषात् (roṣāt) - One of the reasons for not abandoning truth. (from anger)

• न (na) - not, no

• भयात् (bhayāt) - One of the reasons for not abandoning truth. (from fear)

• न (na) - not, no

• कामात् (kāmāt) - One of the reasons for not abandoning truth. (from desire, from lust)

• न (na) - not, no

• अर्थकारणात् (arthakāraṇāt) - For the sake of any material gain or objective. (for the sake of wealth/purpose/meaning)

• न (na) - not, no

• हेतुवादात् (hetuvādāt) - One of the reasons for not abandoning truth. (from reasoning, from arguments, from logical discourse)

• धर्मात्मा (dharmātmā) - Refers to Yudhiṣṭhira, known for his unwavering adherence to dharma. (one whose intrinsic nature (dharma) is righteousness, a virtuous soul)

• सत्यम् (satyam) - The object that is not abandoned. (truth)

• जह्यात् (jahyāt) - Expresses potential or hypothetical action. (would abandon, should abandon, might abandon)

• कथंचन (kathaṁcana) - Emphasizes the absolute nature of not abandoning truth. (by any means, under any circumstances, somehow or other)

Words meanings and morphology

यः (yaḥ) - Introduces the subject of the sentence. (who, whoever)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what (relative pronoun)

Note: Refers to dharmātmā.

न (na) - Negates the verb jahyāt. (not, no)

(indeclinable)

Particle of negation.

एव (eva) - Emphasizes the negation "never". (only, indeed, certainly, even)

(indeclinable)

Emphatic particle.

रोषात् (roṣāt) - One of the reasons for not abandoning truth. (from anger)

(noun)

Ablative, masculine, singular of roṣa

roṣa - anger, wrath, fury

From root ruṣ (to be angry).

Root: ruṣ (class 4)

न (na) - not, no

(indeclinable)

Particle of negation.

भयात् (bhayāt) - One of the reasons for not abandoning truth. (from fear)

(noun)

Ablative, neuter, singular of bhaya

bhaya - fear, dread, terror

From root bhī (to fear).

Root: bhī (class 3)

न (na) - not, no

(indeclinable)

Particle of negation.

कामात् (kāmāt) - One of the reasons for not abandoning truth. (from desire, from lust)

(noun)

Ablative, masculine, singular of kāma

kāma - desire, wish, longing, love, pleasure

From root kam (to desire).

Root: kam (class 1)

न (na) - not, no

(indeclinable)

Particle of negation.

अर्थकारणात् (arthakāraṇāt) - For the sake of any material gain or objective. (for the sake of wealth/purpose/meaning)

(noun)

Ablative, neuter, singular of arthakāraṇa

arthakāraṇa - cause of gain, for the sake of wealth/purpose

Compound of artha (purpose, wealth) and kāraṇa (reason, cause).

Compound type : tatpuruṣa (artha+kāraṇa)

• artha – purpose, aim, meaning, wealth, prosperity
  noun (masculine)
• kāraṇa – cause, reason, instrument
  noun (neuter)

न (na) - not, no

(indeclinable)

Particle of negation.

हेतुवादात् (hetuvādāt) - One of the reasons for not abandoning truth. (from reasoning, from arguments, from logical discourse)

(noun)

Ablative, masculine, singular of hetuvāda

hetuvāda - logical argument, reasoning, a statement of reasons

Compound of hetu (reason) and vāda (speaking, doctrine).

Compound type : tatpuruṣa (hetu+vāda)

• hetu – cause, reason, motive
  noun (masculine)
• vāda – speaking, discourse, doctrine, argument
  noun (masculine)

धर्मात्मा (dharmātmā) - Refers to Yudhiṣṭhira, known for his unwavering adherence to dharma. (one whose intrinsic nature (dharma) is righteousness, a virtuous soul)

(noun)

Nominative, masculine, singular of dharmātman

dharmātman - one whose intrinsic nature (dharma) is justice/righteousness; a virtuous soul

Compound of dharma and ātman.

Compound type : bahuvrīhi (dharma+ātman)

• dharma – righteousness, moral law, duty, intrinsic nature
  noun (masculine)
• ātman – self, soul, spirit, intrinsic nature
  noun (masculine)

Note: Subject of jahyāt.

सत्यम् (satyam) - The object that is not abandoned. (truth)

(noun)

Accusative, neuter, singular of satya

satya - truth, reality, genuineness

From sat (being, existing, good).

Root: as (class 2)

Note: Object of jahyāt.

जह्यात् (jahyāt) - Expresses potential or hypothetical action. (would abandon, should abandon, might abandon)

(verb)

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

Optative Mood, Present Tense

3rd person singular, parasmaipada. Root from jahāti conjugation.

Root: hā (class 3)

कथंचन (kathaṁcana) - Emphasizes the absolute nature of not abandoning truth. (by any means, under any circumstances, somehow or other)

(indeclinable)

Compound of katham (how) and cana (a particle for indefinite reference or emphasis).

Compound type : avyayībhāva (katham+cana)

• katham – how, in what manner
  indeclinable
• cana – a particle implying 'even', 'any', 'ever'
  indeclinable