Srimad Bhagavatam — Chaturtha Skandha, Shloka 20
Nārada Explains the Allegory of King Purañjana
Deha–Indriya–Manaḥ Mapping and the Remedy of Bhakti
देहो रथस्त्विन्द्रियाश्व: संवत्सररयोऽगति: । द्विकर्मचक्रस्त्रिगुणध्वज: पञ्चासुबन्धुर: ॥ १८ ॥ मनोरश्मिर्बुद्धिसूतो हृन्नीडो द्वन्द्वकूबर: । पञ्चेन्द्रियार्थप्रक्षेप: सप्तधातुवरूथक: ॥ १९ ॥ आकूतिर्विक्रमो बाह्यो मृगतृष्णां प्रधावति । एकादशेन्द्रियचमू: पञ्चसूनाविनोदकृत् ॥ २० ॥
deho rathas tv indriyāśvaḥ saṁvatsara-rayo ’gatiḥ dvi-karma-cakras tri-guṇa- dhvajaḥ pañcāsu-bandhuraḥ
Nārada Muni melanjutkan: yang kusebut kereta sesungguhnya adalah tubuh ini; indria-indria adalah kuda penariknya. Tahun demi tahun, oleh laju waktu, mereka berlari tanpa halangan, namun tiada kemajuan sejati. Kebajikan dan dosa adalah dua roda; tiga guṇa adalah panji-panji; lima prāṇa adalah belenggu. Pikiran adalah tali kekang, buddhi adalah kusir. Hati adalah tempat duduk; dualitas seperti suka dan duka adalah tempat simpul. Tujuh unsur menjadi pelindung; lima indria kerja adalah gerak luar; sebelas indria adalah pasukan. Terpikat kenikmatan indria, jīva yang duduk di kereta mengejar pemenuhan hasrat palsu, berlari dari kelahiran ke kelahiran bagaikan fatamorgana.
The entanglement of the living entity in sense enjoyment is very nicely explained in these verses. The word saṁvatsara, meaning “the progress of time,” is significant. Day after day, week after week, fortnight after fortnight, month after month, year after year, the living entity becomes entangled in the chariot’s progress. The chariot rests on two wheels, which are pious and impious activities. The living entity attains a certain position in life in a particular type of body according to his pious and impious activities, but his transmigration into different bodies should not be taken as progress. Real progress is explained in Bhagavad-gītā (4.9) . Tyaktvā dehaṁ punar janma naiti: one makes real progress when he does not have to take on another material body. As stated in Caitanya-caritāmṛta ( Madhya 19.138) :
FAQs
This verse explains the body as a chariot pulled by the senses, driven by time, and marked by the three guṇas—showing how the soul is carried through material life by karma and nature.
Nārada aimed to awaken the king from ritualistic attachment by revealing, through symbolism, how embodied life is propelled by time and karma unless one turns toward bhakti.
Treat the senses like horses needing discipline, watch how time pushes choices forward, and shift from karma-driven living to devotion-centered priorities.