Mahābhārata · Adhyāya 12.192
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12.192.1
अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते ।
यदध्यात्मं यथा चैतत्तन्मे ब्रूहि पितामह ॥ १२.१९२.१ ॥
What is this that is called adhyātma, which is contemplated here regarding a person? What is adhyātma, and how is it? Tell me that, grandsire.
12.192.2
कुतः सृष्टमिदं सर्वं ब्रह्मन्स्थावरजङ्गमम् ।
प्रलये च कमभ्येति तन्मे वक्तुमिहार्हसि ॥ १२.१९२.२ ॥
From where was this entire world, the immovable and the movable, created? And at dissolution, into what does it go? O brahmin, you ought to tell me that here.
12.192.3
अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि ।
तद्व्याख्यास्यामि ते तात श्रेयस्करतमं शुभम् ॥ १२.१९२.३ ॥
O son of Pṛthā, what you now ask me about as adhyātma, that I will explain to you, dear child. It is most beneficial and auspicious.
12.192.4
सृष्टिप्रलयसंयुक्तमाचार्यैः परिदर्शितम् ।
यज्ज्ञात्वा पुरुषो लेके प्रीतिं सौख्यं च विन्दति।
फललाभश्च तस्य स्यात्सर्वभूतहितं च तत् ॥ १२.१९२.४ ॥
That which is joined with creation and dissolution, as shown by the teachers, knowing which a person finds joy and happiness in the world, and gains the fruit of it; and that is beneficial to all beings.
12.192.5
आत्मानममलं राजन्नावृत्यैवं व्यवस्थितम् ।
तस्मिन्प्रकाशते नित्यं तमः सोमो यथैव तत् ॥ १२.१९२.५ ॥
O king, the stainless self, thus covered over, abides; in it, it shines forth always, as the moon shines in darkness.
12.192.6
तद्विद्वान्नष्टयाप्मैष ब्रह्मभूयाय कल्पते ।
अण्डावरणभूतानां पर्यन्तं हि यथा तमः ॥ १२.१९२.६ ॥
The wise one who knows that, with sin destroyed, becomes fit to attain the state of Brahman, just as darkness extends to the limit of the beings enclosed within the egg-shell.
12.192.7
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ।
महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥ १२.१९२.७ ॥
Earth, air, space, water, and fire-light as the fifth: these are the great elements. They are the origin and the dissolution of all beings.
12.192.8
यतः सृष्टानि तत्रैव तानि यान्ति पुनःपुनः ।
महाभूतानि भूतेभ्यः सागरस्योर्मयो यथा ॥ १२.१९२.८ ॥
From where they were created, there again and again they go: like the waves of the ocean, the great elements arise from and return into beings.
12.192.9
प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः ।
तद्वद्भूतानि भूतात्मा सृष्ट्वा संहरते पुनः ॥ १२.१९२.९ ॥
As a tortoise extends its limbs and then draws them in again, so the soul of beings creates and then again withdraws them.
12.192.10
स तेषां गुणसंघातः शरीरे भरतर्षभ ।
सततं प्रविलीयन्ते गुणास्ते प्रभवन्ति च ॥ १२.१९२.१० ॥
O bull of the Bharatas, that aggregate of their qualities is constantly dissolving in the body, and those qualities arise again.
12.192.11
यद्विना नैव शृणुते न पश्यति न दीप्यते ।
यदधीनं यतस्तस्मादध्यात्ममिति कथ्यते ॥ १२.१९२.११ ॥
That without which nothing is heard, seen, or shines; upon which all this depends and from which it arises — therefore it is called the inner self (adhyātma).
12.192.12
ज्ञानं तदेकरूपाख्यं नानाप्रज्ञान्वितं तदा ।
न तेवाचाऽनुरूपं स्याद्यया रासविवर्जितम् ॥ १२.१९२.१२ ॥
That knowledge is called one-formed, yet it is endowed with manifold understanding. It cannot be fully fitted to speech, and so it is said to be free from the clamor of words.
12.192.13
आकाशात्खलु याज्येषु भवन्ति सुमहागुणाः ।
इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम्। ॥ १२.१९२.१३ ॥
Indeed, from space arise the great qualities in the things to be offered; thus all this, the immobile and the mobile, is made of that alone.
12.192.14
प्रलये च तमभ्येति तस्मादुत्सृज्यते पुनः ।
महाभूतेषु भूतात्मा सृष्ट्वा संहरते पुनः ॥ १२.१९२.१४ ॥
At dissolution it returns to that; therefore it is released again. The soul of beings, having created in the great elements, again withdraws them.
12.192.15
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत् ।
अकरोत्तेषु वैषम्य तत्तु जीवो न पश्यति ॥ १२.१९२.१५ ॥
The five great elements alone are in all beings. The maker of beings made differences among them, yet the living soul does not perceive it.
12.192.16
शब्दः श्रोत्रं तथा खानि त्रयमाकाशसंभवम् ।
वायोः स्पर्शस्तथा चेष्टा त्वक्चैव त्रितयं स्मृतम् ॥ १२.१९२.१६ ॥
Sound, hearing and the orifices — these three arise from space. Touch, motion and the skin — these three are held to belong to air.
12.192.17
रूपं चक्षुस्तथा पाकस्त्रिविधं तेज उच्यते ।
रसः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः ॥ १२.१९२.१७ ॥
Form, the eye and digestive heat — the threefold fire is said to be these. Taste, moisture and the tongue — these three are remembered as qualities of water.
12.192.18
घ्रेयं घ्राणं शरीरं च एते भूमिगुणास्त्रयः ।
महाभूतानि पञ्चैव षष्ठं च मन उच्यते ॥ १२.१९२.१८ ॥
Smell, the nose and the body — these three are the qualities of earth. The five great elements are indeed so, and the sixth is said to be the mind.
12.192.19
इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत ।
सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः ॥ १२.१९२.१९ ॥
The senses and the mind as well, O Bhārata, are its cognitions. The seventh is called intellect, and again the eighth is the knower of the field.
12.192.20
चक्षुरालोचनायैव संशयं कुरुते मनः ।
बुद्धिरध्यवसानाय क्षेत्रज्ञः साक्षिवत्स्थितः ॥ १२.१९२.२० ॥
The eye is for seeing alone; the mind produces doubt; the intellect is for determination; the knower of the field stands like a witness.
12.192.21
चिच्छक्त्याधिष्ठिता बुद्धिश्चेतनेत्यभिविश्रुता ।
चेतनानन्तरो जीवस्तदा वेत्ति च लक्ष्यते ॥ १२.१९२.२१ ॥
Intellect, presided over by the power of consciousness, is widely known as sentience. After sentience comes the living self, which then knows and is perceived.
12.192.22
नोत्सृजन्विसृजंश्चैव शरीरं दृश्यते तमः ।
तस्मिंश्चेतोपलब्धिः स्यात्तमो वा सारयन्त्युत ॥ १२.१९२.२२ ॥
Without letting go or releasing, the body is seen; darkness (tamas) is seen. In it there may be awareness of consciousness, or they say that darkness carries it away.
12.192.23
ऊर्ध्वं पादतलाभ्यां यदर्वाक्चोर्ध्वं च पश्यति ।
एतेन सर्वमेवेदं बिद्ध्यभिव्याप्तमन्तरम् ॥ १२.१९२.२३ ॥
That which sees upward from the soles of the feet, and downward and upward again — know that by this all this is pervaded within.
12.192.24
पुरुषैरिन्द्रियाणीह विजेतव्यानि कृत्स्नशः ।
तमो रजश्च सत्वं च तेऽपि भावास्तदाश्रिताः ॥ १२.१९२.२४ ॥
Here men must conquer the senses entirely; darkness, passion and goodness are also states of being, dependent on them.
12.192.25
एतां बुद्ध्वा नरो बुद्ध्या भूतानामागतिं गतिम् ।
समवेक्ष्य शनैश्चैव लभते शममुत्तमम् ॥ १२.१९२.२५ ॥
Knowing this, a man, by intellect, carefully considering the coming and going of beings, gradually attains supreme peace.
12.192.26
गुणैर्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि ।
मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥ १२.१९२.२६ ॥
The qualities do not lead the intellect; it is the intellect that leads even the senses. All of them, with the mind as sixth, (are governed by intellect). In the absence of intellect, how could the qualities exist?
12.192.27
इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम् ।
प्रलीयते चोद्भवति तस्मान्निर्दिश्यते तथा ॥ १२.१९२.२७ ॥
Thus all this, both the immovable and the movable, is made of that. It dissolves and arises again; therefore it is so declared.
12.192.28
येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते ।
जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया ॥ १२.१९२.२८ ॥
By that with which he sees is the eye; that by which he hears is called the ear. They say the nose is that by which he smells; he knows taste by the tongue.
12.192.29
त्वचा स्पर्शयते स्पर्शं बुद्धिर्विक्रियतेऽसकृत् ।
येन संकल्पयत्यर्थं किंचिद्भवति तन्मनः ॥ १२.१९२.२९ ॥
Through the skin one feels touch; the intellect is repeatedly modified. That by which one forms a resolve about any object is the mind.
12.192.30
अधिष्ठानानि बुद्धेर्हि पृथगर्थानि पञ्चधा ।
पञ्चेन्द्रियाणि यान्याहुस्तान्यदृश्योऽधितिष्ठति ॥ १२.१९२.३० ॥
The seats of the intellect are fivefold, each with its own objects. Over those called the five senses, the unseen one presides.
12.192.31
पुरुषाधिष्ठिता बुद्धिस्त्रिषु भावेषु वर्तते ।
कदाचिल्लभते प्रीतिं कदाचिदनुशोचति ॥ १२.१९२.३१ ॥
The intellect, presided over by the person, abides in the three states: at one time it obtains delight, at another it grieves.
12.192.32
न सुखेन न दुःखेन कदाचिदपि वर्तते ।
एवं नराणां मनसि त्रिषु भावेष्ववस्थिता ॥ १२.१९२.३२ ॥
It never abides through pleasure or through pain; thus, in the minds of men, it remains established in the three states.
12.192.33
सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते ।
सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥ १२.१९२.३३ ॥
This intellect, made of states, transcends these three states, as the ocean, lord of rivers, with its waves crosses over the great shore.
12.192.34
अविभागगता बुद्धिर्भावे मनसि वर्तते ।
प्रवर्तमानं तु रजस्तद्भावमनुवर्तते ॥ १२.१९२.३४ ॥
The intellect, gone to undivided unity, abides in the state within the mind; but arising rajas follows that state.
12.192.35
इन्द्रियाणि हि सर्वाणि प्रवर्तयति सा तदा ।
ततः सत्वं तमो भावः प्रातियोगात्प्रवर्तते ॥ १२.१९२.३५ ॥
Then it sets all the senses in motion; thereafter sattva and the state of tamas arise through mutual opposition.
12.192.36
प्रीतिः सत्वं रजः शोकस्तमो मोहस्तु ते त्रयः ।
येये च भावा लोकेऽस्मिन्सर्वेष्वेतेषु वै त्रिषु ॥ १२.१९२.३६ ॥
Delight is sattva, passion is grief, and tamas is delusion — these are the three. And all the states that exist in this world are within these three.
12.192.37
इति बुद्धिगतिः सर्वा व्याख्याता तव भारत ।
इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता ॥ १२.१९२.३७ ॥
Thus the entire course of the intellect has been explained to you, O Bhārata. All the senses must be conquered by the wise man.
12.192.38
सत्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा ।
त्रिविधा वेदना चैव सर्वसत्वेषु दृश्यते ॥ १२.१९२.३८ ॥
Sattva, rajas and tamas always abide in living beings, and a threefold feeling is seen in all beings.
12.192.39
सात्विकी राजसी चैव तामसी चेति भारत ।
सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः।
तमोगुणेन संयुक्तौ भवतो व्यावहारिकौ ॥ १२.१९२.३९ ॥
O Bhārata, there are three kinds: sāttvika, rājasī and tāmasī. The touch of pleasure is the quality of sattva, the touch of pain is the quality of rajas; joined with the quality of tamas, these two become matters of worldly dealing.
12.192.40
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत् ।
वर्तते सात्विको भाव इत्युपेक्षेत तत्तथा ॥ १२.१९२.४० ॥
Among these, whatever is joined with delight, in the body or in the mind, and arises as a sattvic state, should be observed in that same way, with detachment.
12.192.41
अथ यद्दुःखसंयुक्तमप्रीतिकरमात्मनः ।
प्रवृत्तं रज इत्येव तन्न संरभ्य चिन्तयेत् ॥ १२.१९२.४१ ॥
Now, whatever is joined with pain, is displeasing to oneself, and arises as the quality of rajas — one should not reflect on it in agitation.
12.192.42
अथ यन्मोहसंयुक्तमव्यक्तविषयं भवेत् ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत्। ॥ १२.१९२.४२ ॥
Now, whatever is joined with delusion, takes the unmanifest as its object, and is beyond reasoning and unknowable — that should be recognized as tamas.
12.192.43
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता ।
कथंचिदभिवर्तन्त इत्येते सात्विका गुणा ॥ १२.१९२.४३ ॥
Joy, delight, bliss, happiness, and tranquility of mind — these sattvic qualities arise in some way.
12.192.44
अतुष्टिः परितापश्च शोको लोभस्तथाऽक्षमा ।
लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः ॥ १२.१९२.४४ ॥
Discontent, torment, grief, greed, and intolerance — these are the marks of rajas, seen through causes and without causes.
12.192.45
अभिमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता ।
कथंचिदभिवर्तन्ते विविधास्तामसा गुणाः ॥ १२.१९२.४५ ॥
Pride, delusion, heedlessness, sleep and lethargy — these various tamasic qualities arise in some way.
12.192.46
दूरगं बहुधागामि प्रार्थनासंशयात्मकम् ।
मनः सुनियतं यस्य स सुखी प्रेत्य चेह च ॥ १२.१९२.४६ ॥
He whose far-wandering, many-directed mind, full of desire and doubt, is well restrained, is happy both here and after death.
12.192.47
सत्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः ।
सृजते तु गुणानेक एको न सृजते गुणान् ॥ १२.१९२.४७ ॥
See this difference between sattva and the knower of the field, the two subtle principles: one creates the qualities, while the other does not create the qualities.
12.192.48
मशकोदुम्बरौ वाऽपि संप्रयुक्तौ यथा सदा ।
अन्योन्यमेतौ स्यातां च संप्रयोगस्तथा तयोः ॥ १२.१९२.४८ ॥
As the gnat and the fig tree are always joined together, so too is the conjunction of these two: they depend upon one another.
12.192.49
पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा ।
यथा मत्स्यो जलं चैव संप्रयुक्तौ तथैव तौ ॥ १२.१९२.४९ ॥
Though separate by nature, the two are always joined, just as the fish and the water are joined; so too are those two joined.
12.192.50
न गुणा विदुरात्मानं स गुणान्वेति सर्वशः ।
परिद्रष्टा गुणानां स संसृष्टान्मन्यते तथा ॥ १२.१९२.५० ॥
The qualities do not know the self; he knows the qualities entirely. The observer of the qualities thinks them mingled with himself.
12.192.51
इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः ।
निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत् ॥ १२.१९२.५१ ॥
By the senses, with the intellect as the seventh, the supreme self acts for the sake of light, like a lamp—though they are motionless and unknowing.
12.192.52
सृजते हि गुणान्सत्वं क्षेत्रज्ञः परिपश्यति ।
संप्रयोगस्तयोरेष सत्वक्षेत्रज्ञयोर्ध्रुवः ॥ १२.१९२.५२ ॥
Sattva indeed produces the qualities, and the knower of the field observes them. This union of sattva and the knower of the field is certain.
12.192.53
आश्रयो नास्ति सत्वस्य क्षेत्रज्ञस्य च कश्चन ।
सत्वं मनः संसृजते न गुणान्वै कदाचन ॥ १२.१९२.५३ ॥
Neither sattva nor the knower of the field has any support. Sattva produces the mind, but never the qualities.
12.192.54
रश्मीस्तेषां स मनसा यदा सम्यङ्गियच्छति ।
तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव ॥ १२.१९२.५४ ॥
When he fully restrains their rays with the mind, then his self shines forth, like a lamp burning in a pot.
12.192.55
त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः ।
सर्वभूतात्मभूस्तस्मात्स गच्छेदुत्तमां गतिम् ॥ १२.१९२.५५ ॥
The sage who, abandoning worldly action, always delights in the self and becomes the self of all beings, attains the supreme goal.
12.192.56
यथा वारिचरः पक्षी सलिलेन न लिप्यते ।
एवमेव कृतप्रज्ञो भूतेषु परिवर्तते ॥ १२.१९२.५६ ॥
As a water-faring bird is not soiled by the water, so the one of accomplished wisdom moves among beings without being soiled.
12.192.57
एवं स्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः ।
अशोचन्नप्रहृष्यंश्च चरेद्विगतमत्सरः ॥ १२.१९२.५७ ॥
Such is its nature. By his own understanding a man should live thus: not grieving, not overly rejoicing, and conducting himself free from envy.
12.192.58
स्वभावसिद्ध्या युक्तस्तु स नित्यं सृजत गुणान् ।
ऊर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद्गुणाः ॥ १२.१९२.५८ ॥
Joined with the accomplishment of his nature, he constantly produces the qualities, as a spider produces its thread; the qualities are to be understood as threads.
12.192.59
प्रध्वस्ता न निवर्न्तते निवृत्तिर्नोपलभ्यते ।
प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति ॥ १२.१९२.५९ ॥
What has been destroyed does not return, and cessation is not perceived by direct perception. The unseen is established by inference from it.
12.192.60
एवमेकेऽध्यवस्यन्ति निवृत्तिरिति चापरे ।
उभयं संप्रधार्यैतद्व्यवस्येत यथामति ॥ १२.१९२.६० ॥
Some determine it thus, while others say this is cessation. Having weighed both, one should resolve according to one's understanding.
12.192.61
इतीमं हृदयग्रत्थिं बुद्धिभेदमयं दृढम् ।
विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः ॥ १२.१९२.६१ ॥
Thus, having untied this firm knot of the heart, made of the division of the intellect, one should sit at ease; one whose doubts are cut off should not grieve.
12.192.62
मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णां नदीं नराः ।
अवगाह्य सुविद्वांसो विद्धि ज्ञानमिदं तथा ॥ १२.१९२.६२ ॥
Just as impure men obtain purity by bathing in a full river, so the very learned, having immersed themselves in this knowledge, attain purity — know this.
12.192.63
महानद्या हि पारज्ञस्तप्यते न तदन्यथा ।
न तु तप्यति तत्त्वज्ञः फले ज्ञाते तरत्युत ॥ १२.१९२.६३ ॥
Indeed, one who knows the far shore of a great river is not distressed — not otherwise; but the knower of truth is not distressed, and when the fruit is known, he crosses over.
12.192.64
एवं ये विदुराध्यात्मं केवलं ज्ञानमुत्तमम् ॥ १२.१९२.६४ ॥
Thus those who know the inner self know only the supreme knowledge.
12.192.65
एतां बुद्धा नरः सर्वां भूतानामागतिं गतिम् ।
अवेक्ष्य च शनैर्बुद्ध्या लभते शममुत्तमम् ॥ १२.१९२.६५ ॥
Having understood all this, and having carefully considered the coming and going of beings, a man gradually attains supreme peace through his intellect.
12.192.66
त्रिवर्गो यस्य विदितः प्रेक्ष्य तं स विमुच्यते ।
अन्वीक्ष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः ॥ १२.१९२.६६ ॥
He whose threefold aim is known is released upon seeing it. Having examined it well with the mind, the seer of truth, united in yoga, becomes free of eagerness.
12.192.67
न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः ।
तत्रतत्र विसृष्टेषु दुर्वार्येष्वकृतात्मभिः ॥ १२.१९२.६७ ॥
The self cannot be seen, part by part, among the senses scattered here and there and hard to restrain, by those whose selves are untrained.
12.192.68
एतद्बुद्धा भवेद्बुद्धः किमन्यद्बुद्धिलक्षणम् ।
प्रतिगृह्य च निह्नोति ह्यन्यथा च प्रदृश्यते ॥ १२.१९२.६८ ॥
Only by knowing this does one become wise; what other mark of wisdom is there? He who accepts and then conceals it appears otherwise.
12.192.69
न सर्पति च यं प्राहुः सर्वत्र प्रतिहन्यते ।
धूमेन चाप्रसन्नोऽग्निर्यथाऽर्कं न प्रवर्तयेत् ॥ १२.१९२.६९ ॥
That which they call unmoving is obstructed everywhere, just as a fire dimmed by smoke cannot set the sun in motion.
12.192.70
धिष्ण्याधिपे प्रसन्ने तु स्थितिमेतां निरीक्षते ।
अतिक्षूराच्च सूक्ष्मत्वात्प्रस्थानं न प्रकाशते ॥ १२.१९२.७० ॥
When the lord of the lunar mansions is propitious, one observes this station; but because it is extremely sharp and subtle, its departure does not become evident.
12.192.71
प्रपद्य तच्छ्रुताह्नानि चिन्मयं स्वीकृतं विना ।
विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥ १२.१९२.७१ ॥
Having taken refuge in the days of what was heard, knowing without accepting the consciousness-essence, the wise consider that alone and become fulfilled.
12.192.72
न भवति विदुषां ततो भयं ।
यदविदुषां सुमहद्भयं भवेत्।
न हि गतिरधिकास्ति कस्यचि ।
त्सति हि गुणे प्रवदन्त्यतुल्यताम् ॥ १२.१९२.७२ ॥
The learned do not have that fear which would be very great for the unlearned; for no one has a higher course, and when the quality is present people speak of incomparability.
12.192.73
यः करोत्यनभिसन्धिपूर्वकं ।
तच्च निर्णुदति यत्पुरा कृतम्।
नाप्रियं तदुभयं कुतः प्रियं ।
तस्य तज्जनयतीह सर्वतः ॥ १२.१९२.७३ ॥
He who acts without premeditated intent dispels even what was done before. For him then there is neither the unpleasant nor the pleasant; here he brings that very thing forth on all sides.
12.192.74
ये विदुस्तदुभयं पदं सताम् ॥ १२.१९२.७४ ॥
Those who know both of these stand in the station of the good.