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 ||
阿悉多说：在一切有情之中，凡是那些依止于“毗提”（vidhi）——由自身业势所塑成的决定性轨道——而安立的潜在倾向（bhāva），正是这些倾向不断被记忆攫取并携带。故而在醒与梦两种状态中，这两类倾向都趋向其所欲，并直接显现：人们依各自的嗜好与偏向，反复遭遇被罗阇斯与怛摩斯所染的对象与经验。
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.