Shloka 41

Nārada’s Instructions: Śrāddha, True Dharma, Contentment, Yoga, and Devotion-Centered Renunciation

Devanagari script

आहु: शरीरं रथमिन्द्रियाणि हयानभीषून्मन इन्द्रियेशम् । वर्त्मानि मात्रा धिषणां च सूतं सत्त्वं बृहद् बन्धुरमीशसृष्टम् ॥ ४१ ॥

Transliteration

āhuḥ śarīraṁ ratham indriyāṇi hayān abhīṣūn mana indriyeśam vartmāni mātrā dhiṣaṇāṁ ca sūtaṁ sattvaṁ bṛhad bandhuram īśa-sṛṣṭam

Translation

ज्ञानी म्हणतात—ईश्वराच्या आज्ञेने घडलेले हे शरीर रथ आहे; इंद्रिये घोडे; इंद्रियांचा अधिपती मन लगाम; विषय हे मार्ग/गंतव्य; बुद्धी सारथी; आणि देहभर पसरलेली चेतना (सत्त्व) या संसारात बंधनाचे कारण आहे।

Synonyms

• आहुः: they say
• आहुः: क्रिया (Verb/Action)
• Type: Verb
• Root: अह् (धातु)
• Form: लिट् (Perfect/लिट्), प्रथमपुरुष (3rd), बहुवचन — ‘they say’

• शरीरम्: the body
• शरीरम्: कर्म (Karma/Object; quoted item)
• Type: Noun
• Root: शरीर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular

• रथम्: a chariot
• रथम्: कर्म (Apposition/Object)
• Type: Noun
• Root: रथ (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन — accusative singular; शरीरम् इति उपमान (as chariot)

• इन्द्रियाणि: the senses
• इन्द्रियाणि: कर्म (Karma/Object; quoted item)
• Type: Noun
• Root: इन्द्रिय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, बहुवचन — accusative plural

• हयान्: horses
• हयान्: कर्म (Karma/Object)
• Type: Noun
• Root: हय (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, बहुवचन — accusative plural

• अभीषून्: reins
• अभीषून्: कर्म (Karma/Object)
• Type: Noun
• Root: अभीषु (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, बहुवचन — accusative plural

• मनः: the mind
• मनः: कर्म (Karma/Object)
• Type: Noun
• Root: मनस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular

• इन्द्रिय-ईशम्: the controller of the senses
• इन्द्रिय-ईशम्: कर्म (Karma/Object)
• Type: Noun
• Root: इन्द्रिय (प्रातिपदिक) + ईश (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन — accusative singular; षष्ठी-तत्पुरुष (इन्द्रियाणाम् ईशः)

• वर्त्मानि: paths/roads
• वर्त्मानि: कर्म (Karma/Object)
• Type: Noun
• Root: वर्त्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, बहुवचन — accusative plural

• मात्राः: sense objects (measures)
• मात्राः: कर्ता (Karta/Subject; in metaphor)
• Type: Noun
• Root: मात्रा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, बहुवचन — nominative plural (used as ‘sense-objects/measurements’)

• धिषणाम्: intelligence
• धिषणाम्: कर्म (Karma/Object)
• Type: Noun
• Root: धिषणा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन — accusative singular (Vedic/epic usage: ‘intellect’); alternatively accusative of धिषणा as object in list

• च: and
• च: सम्बन्ध (Conjunction)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चय (conjunction) — ‘and’

• सूतम्: charioteer
• सूतम्: कर्म (Karma/Object)
• Type: Noun
• Root: सूत (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन — accusative singular

• सत्त्वम्: goodness (sattva)
• सत्त्वम्: कर्म (Karma/Object)
• Type: Noun
• Root: सत्त्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular

• बृहत्: great
• बृहत्: कर्म (Qualifier)
• Type: Adjective
• Root: बृहत् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular; विशेषण of सत्त्वम्

• बन्धुरम्: beautiful/attractive
• बन्धुरम्: कर्म (Qualifier)
• Type: Adjective
• Root: बन्धुर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular; विशेषण (pleasant/beautiful)

• ईश-सृष्टम्: created by the Lord
• ईश-सृष्टम्: कर्म (Qualifier)
• Type: Adjective
• Root: ईश (प्रातिपदिक) + सृष्ट (कृदन्त; सृज् धातु, क्त)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular; तृतीया/षष्ठी-तत्पुरुष sense: ‘ईशेन सृष्टम्’ (created by the Lord)

Purport

For a bewildered person in the materialistic way of life, the body, the mind and the senses, which are engaged in sense gratification, are the cause of bondage to repeated birth, death, old age and disease. But for one who is advanced in spiritual knowledge, the same body, senses and mind are the cause of liberation. This is confirmed in the Kaṭha Upaniṣad (1.3.3-4,9) as follows:

Characters & Entities

• Narada Muni
• Yudhishthira Maharaja

FAQs

What does the Srimad Bhagavatam say about the body, mind, and senses as a chariot?

This verse explains the classic chariot model: the body is the chariot, senses are horses, sense-objects are the roads, the mind functions like reins, and intelligence is the driver—showing that disciplined intelligence must guide the mind to restrain the senses.

Why did Narada Muni describe the chariot analogy to Yudhishthira Maharaja?

Narada teaches Yudhishthira practical dharma and spiritual discipline—how a ruler and seeker should understand embodied life and master the inner instruments so that one can progress toward liberation and devotion.

How can I apply this Bhagavatam teaching in modern life?

Train intelligence through scriptural study and reflection, use it to rein in the mind, and then regulate the senses—choosing wholesome inputs and habits—so life moves toward clarity, self-control, and bhakti.