Shloka 27
Jvarotpatti — The Origin and Distribution of Jvara
Fever
जन्तुष्वेकतमेष्वेवं भावा ये विधिमास्थिता: । भावयोरीप्तितं नित्यं प्रत्यक्ष गमनं तयो:
jantuṣv ekatameṣv evaṁ bhāvā ye vidhim āsthitāḥ | bhāvayor īpsitaṁ nityaṁ pratyakṣa-gamanaṁ tayoḥ ||
Sinabi ni Asita: Sa mga nilalang, anumang nakatagong hilig o disposisyon (bhāva) ang tumitindig sa ‘vidhi’—ang itinakdang landas na hinubog ng agos ng sariling karma—yaon ding mga disposisyon ang laging sinasakmal at dinadala ng alaala. Kaya sa kapwa paggising at panaginip, ang dalawang hanay ng hilig ay tumutungo sa ninanais at tuwirang nahahayag: paulit-ulit na nasasagupa ng tao, ayon sa sariling pagkiling, ang mga bagay at karanasang may kulay ng rajas at tamas.
असित उवाच
Educational Q&A
Perception is not neutral: the mind’s stored dispositions (bhāvas), grounded in one’s karmic course (vidhi), repeatedly shape what becomes vivid and ‘direct’ in experience. Thus, in waking and dreaming alike, one tends to meet the world through the coloring of one’s dominant guṇas—especially rajas and tamas here—seeing and seeking what one already inclines toward.
In Shanti Parva’s reflective instruction, Asita explains an inner mechanism of experience: how karmically formed tendencies persist through memory and manifest as recurring perceptions and dream-contents. The passage frames ethical self-cultivation as requiring attention to one’s underlying dispositions, since they govern what one repeatedly experiences and pursues.