Shloka 5
कामद्रुम-रूपकः तथा शरीर-पुर-रूपकः
The Desire-Tree and the Body-as-City Metaphors
एवं सर्वेषु भूतेषु गूढो55त्मा न प्रकाशते | दृश्यते त्वग्र्यया बुद्धया सूक्ष्मया सूक्ष्मदर्शिभि:
evaṁ sarveṣu bhūteṣu gūḍho ’tmā na prakāśate | dṛśyate tv agryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ || iti tanmayam evedaṁ sarvaṁ sthāvara-jaṅgamam | sarge ca pralaye caiva tasmin nirdiśyate tathā ||
Vyāsa dit : «Ainsi, en tous les êtres, le Soi demeure caché et ne se manifeste pas aux sens. Pourtant, les sages à la vision subtile le contemplent par une intelligence affinée et délicate. C’est pourquoi le monde entier—l’immobile comme le mobile—est constitué de cela (l’ordre élémentaire/manifesté) : lors de la création, tous les êtres en procèdent, et lors de la dissolution, tous sont dits y retourner et s’y résorber.»
व्यास उवाच
Educational Q&A
The Self is not an object of sensory perception; it is realized only through a purified, subtle, and discerning intellect cultivated by sages. The verse also frames the world-process as arising in creation and returning in dissolution to its underlying source/constituent basis.
In Śānti Parva’s instructional setting, Vyāsa is presenting a contemplative teaching: he explains why the supreme inner reality remains hidden to ordinary perception and how realized seers apprehend it, then links this insight to a broader account of cosmic origination and reabsorption.