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 |
毗耶娑说道：“瑜伽行者以辨别之智，将心与六聚（心及诸根）并诸根境，融入内在之我；不再反复思量那许多引人起念之事。复以禅定，从四方收摄已净之心，使之‘不能作’——即离于‘我为作者’之我慢。于是其心安住不动，充满至上寂静，得证不死的至上我。 又虽一切有身众生皆唯具五大种，而世人所见差别——此处某一元素偏盛，彼处另一元素偏盛——乃因造物主依诸生之业（karma）而多寡分配诸元素之故。”
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.