Shloka 2
Purañjana Goes Hunting — The Chariot of the Body, Violence of Passion, and Return to Conjugal Bondage
नारद उवाच स एकदा महेष्वासो रथं पञ्चाश्वमाशुगम् । द्वीषं द्विचक्रमेकाक्षं त्रिवेणुं पञ्चबन्धुरम् ॥ १ ॥ एकरश्म्येकदमनमेकनीडं द्विकूबरम् । पञ्चप्रहरणं सप्तवरूथं पञ्चविक्रमम् ॥ २ ॥ हैमोपस्करमारुह्य स्वर्णवर्माक्षयेषुधि: । एकादशचमूनाथ: पञ्चप्रस्थमगाद्वनम् ॥ ३ ॥
nārada uvāca sa ekadā maheṣvāso rathaṁ pañcāśvam āśu-gam dvīṣaṁ dvi-cakram ekākṣaṁ tri-veṇuṁ pañca-bandhuram
قال نارَدَ: أيها الملك، في مرةٍ من الزمان أخذ الملك بورَنجَنَ، وهو رامٍ عظيم، قوسه ولبس درعًا من ذهب وحمل كِنانةً لا تنفد سهامُها، ومعه أحد عشر قائدًا، فركب عربةً مزينةً بالذهب تجرّها خمسةُ خيولٍ سريعة، ومضى إلى الغابة المسماة «بانچا-برستها». وكانت تلك العربة ذات عجلتين ومحورٍ واحد، عليها ثلاثةُ ألوية، ولجامٌ واحد، وسائقٌ واحد، ومقعدٌ واحد، وعمودان للرباط، وخمسةُ أسلحة، وسبعةُ أغطية، وتسير بخمس طرائق، وأمامها خمسةُ عوائق.
These three verses explain how the material body of the living entity is under the control of the three qualities of the external energy. The body itself is the chariot, and the living entity is the owner of the body, as explained in Bhagavad-gītā (2.13) : dehino ’smin yathā dehe. The owner of the body is called the dehī, and he is situated within this body, specifically within the heart. The living entity is driven by one chariot driver. The chariot itself is made of three guṇas, three qualities of material nature, as confirmed in Bhagavad-gītā (18.61) : yantrārūḍhāni māyayā. The word yantra means “carriage.” The body is given by material nature, and the driver of that body is Paramātmā, the Supersoul. The living entity is seated within the chariot. This is the actual position.
FAQs
In the Purañjana allegory, the chariot imagery commonly points to embodied life moving through the world, with the five horses indicating the pull of the senses that drive the living being’s journey.
He is continuing the allegorical narration meant to awaken spiritual discrimination—showing how the conditioned soul is carried by material arrangements and sense-impulses.
Observe how the senses ‘drive’ decisions; practice regulated living and bhakti (hearing, chanting, remembrance) to place the mind and senses under higher guidance.