Shloka 16
कामद्रुम-रूपकः तथा शरीर-पुर-रूपकः
The Desire-Tree and the Body-as-City Metaphors
स््नातकानामिदं शास्त्र वाच्यं पुत्रानुशासनम् । तदिदं नाप्रशान्ताय नादान्तायातपस्विने
vyāsa uvāca | snātakānām idaṃ śāstraṃ vācyaṃ putrānuśāsanam | tad idaṃ nāpraśāntāya nādāntāyātapasmine | guṇān nenīyate buddhir buddhir evendriyāṇy api | manaḥ-ṣaṣṭhāni sarvāṇi buddhy-abhāve kuto guṇāḥ ||
ヴィヤーサは言った。「この教え—子らへの訓戒—は、規律ある学生生活を終え、誓戒を守って生きる者に授けるべきである。この解脱の教説は、心が鎮まらず、諸根を制せず、苦行に身を捧げぬ者に説いてはならない。徳へと人を導くのは知（buddhi）であり、諸根を統べるのもまた知である。心と他の機能（合わせて六つ）は知の存立に依るのだから、真の分別が欠けるところで、どうして徳が生じ得ようか。」
व्यास उवाच
Educational Q&A
Liberation-teaching should be given only to a qualified, disciplined recipient: one who is calm, self-restrained, and committed to tapas. Virtue and self-mastery depend on buddhi (discernment); without it, the mind and senses cannot be rightly governed, and ethical qualities do not take root.
In the Śānti Parva’s instructional setting, Vyāsa lays down a rule of transmission: this ‘instruction to a son’—a mokṣa-oriented doctrine—is to be taught selectively. He justifies this by explaining the inner hierarchy: buddhi guides virtues and regulates the senses; without discernment, the mental-sensory complex cannot sustain dharmic qualities.