Shloka 9
कामद्रुम-रूपकः तथा शरीर-पुर-रूपकः
The Desire-Tree and the Body-as-City Metaphors
आहत्य सर्वसंकल्पान् सत्त्वे चित्त निवेशयेत् सत्त्वे चित्तं समावेश्य तत: कालंजरो भवेत्
āhatya sarvasaṅkalpān sattve cittaṁ niveśayet | sattve cittaṁ samāveśya tataḥ kālaṁjaro bhavet, śabdaḥ śrotraṁ tathā khāni trayaṁ ākāśasambhavam | prāṇaśreṣṭhā tathā sparśa ete vāyuguṇās trayaḥ
Vyāsa berkata: Setelah memukul jatuh dan menundukkan segala niat serta binaan-binaan fikiran, hendaklah seseorang menempatkan minda dalam sattva (kejernihan dan kesucian). Apabila minda teguh terserap dalam sattva, seseorang menjadi bebas daripada kuasa menghakis masa dan pereputan. Bunyi, organ pendengaran, dan liang-liang tubuh—tiga ini timbul daripada ākāśa (ruang/eter). Nafas hayat, gerak/impuls, dan sentuhan—tiga ini ialah sifat (kesan) vāyu (angin).
व्यास उवाच
Educational Q&A
Restrain and dissolve all saṅkalpas (mental intentions/constructs) and fix the mind in sattva; such absorption leads toward freedom from time’s corrosive power, while also understanding the elemental origins of sense-qualities (sound from ākāśa; touch and vital motion from vāyu).
In the Śānti Parva’s instruction on peace and liberation, Vyāsa continues a doctrinal exposition: he links inner discipline (mind established in sattva) with Sāṅkhya-style cosmology describing how sensory functions and bodily features arise from the subtle elements.