Shloka 6
कामद्रुम-रूपकः तथा शरीर-पुर-रूपकः
The Desire-Tree and the Body-as-City Metaphors
अन्तरात्मनि संलीय मन:षष्ठानि मेधया । इन्द्रियाणीन्द्रियार्थाश्च॒ बहुचिन्त्यमचिन्तयन्
antarātmani saṁlīya manaḥ-ṣaṣṭhāni medhayā | indriyāṇīndriyārthāś ca bahu-cintyam acintayan | mahābhūtāni pañcaiva sarva-bhūteṣu bhūta-kṛt | akarot tāta vaiṣamyaṁ yasmin yad anupaśyati |
ヴィヤーサは言った。「瑜伽者は分別の बुद्धि によって、心と六聚（心および諸感官）ならびに感官の対象を内なる自己へと融け合わせ、思惟を誘う多くの対象をもはや反芻しない。さらに禅定によって、浄められた心を四方より引き収め、あたかも『為すことができぬ』者となる—すなわち作者であるという慢心を離れる。するとその心は不動となり、至上の寂静に満ちて、不死なる至上の自己に到達する。 また、すべての有身の生類に存するのは五大のみであるのに、人々が見る差異—ここではこの元素が多く、あちらでは別の元素が多い—は、生類の創造者がそれぞれの業（カルマ）に応じて、諸元素を多寡に配分したために生じるのである。」
व्यास उवाच
Educational Q&A
The verse teaches inner withdrawal and non-agency: the yogin dissolves mind and senses into the inner Self, stops chasing sense-objects in thought, and through meditation becomes free from the ego of ‘I do.’ This steadiness yields supreme peace and realization of the immortal Self. It also explains perceived bodily differences as karmically conditioned variations in the proportion of the five elements allotted by the Creator.
Vyāsa is instructing about yogic attainment and the metaphysical basis of embodied diversity. He describes the yogin’s inward absorption leading to peace and immortality, then shifts to a cosmological-ethical explanation: though all bodies are made of the same five elements, their unequal manifestation is due to karmic differentiation in creation.