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 |
Vyāsa berkata: “Dengan kecerdasan yang membezakan, sang yogin meleburkan minda bersama kelompok enam (minda dan pancaindera) serta objek-objeknya ke dalam Diri Batin; tidak lagi merenung pelbagai perkara yang mengundang fikiran. Melalui meditasi, dia menarik minda yang telah disucikan dari segala arah, menjadi ‘tidak mampu berbuat’—yakni bebas daripada keangkuhan sebagai pelaku. Maka mindanya menjadi teguh, dipenuhi damai tertinggi, dan dia mencapai Diri Tertinggi yang abadi. Dan walaupun hanya lima unsur agung sahaja terdapat dalam semua makhluk berjasad, perbezaan yang dilihat manusia—unsur ini tampak lebih di sini, unsur itu lebih di sana—timbul kerana Sang Pencipta telah mengagihkan unsur-unsur itu kepada makhluk dalam kadar lebih atau kurang menurut perbuatan (karma) mereka.”
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.