Shloka 1

व्यासजी कहते हैं--पुत्र! योगशास्त्रके ज्ञाता शास्त्रोक्त कर्मोके द्वारा स्थूल शरीरसे निकले हुए सूक्ष्म स्वरूप जीवात्माको देखते हैं,इस प्रकार श्रीमह्याभारत शान्तिपर्वके अन्तर्गत गोक्षधर्मपर्वमें शुकदेवका अनुप्रश्नविषयक दी सौ तिरपनवाँ अध्याय पूरा हुआ ॥/ २५३ ॥/ पम्प बछ। अ-्-क्ााज चतुष्पञज्चाशर्दाधिकद्विशततमो< ध्याय: कामरूपी अदभुत वृक्षका तथा उसे काटकर मुक्ति प्राप्त करनेके उपायका और शरीररूपी नगरका वर्णन व्यास उवाच ह्ृदि कामद्रुमश्नित्रो मोहसंचयसम्भव: । क्रोधमानमहास्कन्धो विधित्सापरिषेचन:

vyāsa uvāca | hṛdi kāmadrumaś chitraḥ mohasaṃcaya-sambhavaḥ | krodha-māna-mahā-skandho vidhitsā-pariṣecanaḥ ||

วยาสกล่าวว่า “ดูลูกเอ๋ย! ในดวงหทัยมีต้นกัลปพฤกษ์อันน่าพิศวงคือกาม ตั้งอยู่ เกิดจากกองสั่งสมแห่งโมหะ ลำต้นใหญ่คือโทสะและมานะ และถูกหล่อเลี้ยงด้วยความใคร่จะกระทำและให้สำเร็จ”

व्यासःVyasa
व्यासः:
Karta
TypeNoun
Rootव्यास
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3rd, Singular
हृदिin the heart
हृदि:
Adhikarana
TypeNoun
Rootहृद्
FormNeuter, Locative, Singular
कामद्रुमःthe desire-tree
कामद्रुमः:
Karta
TypeNoun
Rootकामद्रुम
FormMasculine, Nominative, Singular
नित्यःever-present
नित्यः:
TypeAdjective
Rootनित्य
FormMasculine, Nominative, Singular
मोहसंचयसम्भवःarising from an accumulation of delusion
मोहसंचयसम्भवः:
TypeAdjective
Rootमोह-संचय-सम्भव
FormMasculine, Nominative, Singular
क्रोधमानमहास्कन्धःhaving great branches of anger and pride
क्रोधमानमहास्कन्धः:
TypeNoun
Rootक्रोध-मान-महा-स्कन्ध
FormMasculine, Nominative, Singular
विधित्साthe desire to act / to accomplish
विधित्सा:
TypeNoun
Rootविधित्सा
FormFeminine, Nominative, Singular
परिषेचनःwatering; sprinkling (as nourishment)
परिषेचनः:
TypeNoun
Rootपरिषेचन
FormMasculine, Nominative, Singular

व्यास उवाच

V
Vyasa
H
heart (hṛd)
T
tree of desire (kāmadruma)
D
delusion (moha)
A
anger (krodha)
P
pride (māna)

Educational Q&A

Desire is portrayed as an inner ‘tree’ rooted in delusion and strengthened by anger and pride; it grows because the mind keeps ‘watering’ it through the urge to act for gratification. Ethical discipline and yogic insight begin by recognizing these inner causes and withdrawing the nourishment that sustains craving.

Vyasa begins an allegorical instruction: he describes a marvelous ‘tree of desire’ located in the heart, explaining its origin (delusion), its structure (anger and pride as the trunk), and what sustains it (the impulse to pursue aims). This sets up the chapter’s broader teaching on cutting down this inner tree to attain liberation.