Shloka 2
अध्वर्यु–यति संवादः
Adhvaryu–Yati Dialogue on Svabhāva, Ahiṃsā, and Mokṣa
अर्थानिष्टान् कामयते स्वभाव: सर्वान् देष्यान् प्रद्धिषते स्वभाव: । कामद्वेषायुद्धवत: स्वभावात् प्राणापानौ जन््तुदेहान्निवेश्य
arthāniṣṭān kāmayate svabhāvaḥ sarvān deṣyān praddhiṣate svabhāvaḥ | kāmadveṣāyuddhavataḥ svabhāvāt prāṇāpānau jantudehān niveśya |
Le brāhmane dit : C’est la nature même qui désire ce qui est désiré, et c’est la nature même qui se détourne de tout ce qui est haïssable. De même que prāṇa et apāna, entrant dans les corps des êtres vivants selon leur fonction propre, accomplissent sans cesse des opérations telles que la digestion, de même—par la nature elle-même—naissent l’attachement et l’aversion. Autrement dit, les facultés, telles l’intellect et les sens, mues par leur disposition innée, ne cessent de s’engager avec les objets.
ब्राह्मण उवाच
Educational Q&A
Desire and aversion are presented as natural, automatic movements of embodied life—arising from svabhāva—much like the vital breaths operate bodily functions. Ethical effort, therefore, begins with recognizing these impulses as conditioned tendencies rather than as the true self’s deliberate choice.
A Brāhmaṇa speaker explains to the listener that the mind and senses engage objects by innate disposition: they seek what seems pleasant and reject what seems unpleasant. He illustrates this with the example of prāṇa and apāna entering bodies and continuously performing physiological work, implying that psychological reactions also proceed in a similarly natural way.