Shloka 2
अध्वर्यु–यति संवादः
Adhvaryu–Yati Dialogue on Svabhāva, Ahiṃsā, and Mokṣa
अर्थानिष्टान् कामयते स्वभाव: सर्वान् देष्यान् प्रद्धिषते स्वभाव: । कामद्वेषायुद्धवत: स्वभावात् प्राणापानौ जन््तुदेहान्निवेश्य,स्वभाव ही अभीष्ट पदार्थोकी कामना रखता है, स्वभाव ही सम्पूर्ण द्वेष्य वस्तुओंके प्रति द्वेष करता है। जैसे प्राण और अपान स्वभावसे ही प्राणियोंके शरीरोंमें प्रविष्ट होकर अन्न-पाचन आदिका कार्य करते रहते हैं, उसी प्रकार स्वभावसे ही राग और द्वेषकी उत्पत्ति होती है। तात्पर्य यह कि बुद्धि आदि इन्द्रियाँ स्वभावसे ही पदार्थोंमें बर्त रही हैं
arthāniṣṭān kāmayate svabhāvaḥ sarvān deṣyān praddhiṣate svabhāvaḥ | kāmadveṣāyuddhavataḥ svabhāvāt prāṇāpānau jantudehān niveśya |
अर्थानिष्टान् कामयते स्वभावः सर्वान् द्वेष्यान् प्रद्विषते स्वभावः। कामद्वेषौ स्वभावतोऽभिजायेतां यथा प्राणापानौ जन्तुदेहान् प्रविश्य पाचनादिकं नित्यं कुर्वतः॥
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.