Shloka 10
कामद्रुम-रूपकः तथा शरीर-पुर-रूपकः
The Desire-Tree and the Body-as-City Metaphors
अतः सब प्रकारके संकल्पोंका नाश करके चित्तको सूक्ष्म बुद्धिमें लीन करे। इस प्रकार बुद्धिमें चित्तका लय करके वह कालपर विजय पा जाता है ।।
cittaprasādena yatir jahātīha śubhāśubham | prasannātmā ātmani sthitvā sukham atyantam aśnute || rūpaṃ cakṣur vipākaś ca tridhā jyotir vidhīyate | raso 'tha rasanā sneho guṇās tv ete trayo 'mbhasaḥ ||
毗耶娑说：由心之澄明与安定，精进的苦行者于此世舍离“善”与“恶”这两种系缚的对待。安住于自性（我）之中，内在寂然，他得享至上、无与伦比的安乐。色相、眼根与消化之火，是光明原则（火）之三种显现；味、舌根与身之润泽，是水之原则之三种显现——圣者如是了知诸大，便不再执著于感官之用。
व्यास उवाच
Educational Q&A
Purity and serenity of mind (citta-prasāda) enables the seeker to transcend attachment to merit and demerit as binding dualities, remain established in the Self, and experience the highest happiness; sensory functions are understood as elemental operations (fire/light and water), reducing identification and craving.
In Vyāsa’s instruction within Śānti Parva’s liberation-oriented discourse, the focus shifts from external action to inner discipline: the ascetic refines the mind, relinquishes evaluative clinging to ‘good/bad’ outcomes, and contemplates how perception and bodily processes arise from elemental principles.