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Srimad Bhagavatam — Saptama Skandha, 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

Para arif membandingkan tubuh yang dibentuk atas perintah Bhagavān seperti sebuah kereta: indera ialah kuda; minda, penguasa indera, ialah tali kekang; objek indera ialah jalan dan tujuan; akal budi ialah kusir; dan kesedaran yang meresap ke seluruh tubuh (sattva) menjadi punca ikatan di dunia ini.

Synonyms
आहुःthey say
आहुः:
क्रिया (Verb/Action)
TypeVerb
Rootअह् (धातु)
Formलिट् (Perfect/लिट्), प्रथमपुरुष (3rd), बहुवचन — ‘they say’
शरीरम्the body
शरीरम्:
कर्म (Karma/Object; quoted item)
TypeNoun
Rootशरीर (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular
रथम्a chariot
रथम्:
कर्म (Apposition/Object)
TypeNoun
Rootरथ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — accusative singular; शरीरम् इति उपमान (as chariot)
इन्द्रियाणिthe senses
इन्द्रियाणि:
कर्म (Karma/Object; quoted item)
TypeNoun
Rootइन्द्रिय (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन — accusative plural
हयान्horses
हयान्:
कर्म (Karma/Object)
TypeNoun
Rootहय (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन — accusative plural
अभीषून्reins
अभीषून्:
कर्म (Karma/Object)
TypeNoun
Rootअभीषु (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन — accusative plural
मनःthe mind
मनः:
कर्म (Karma/Object)
TypeNoun
Rootमनस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular
इन्द्रिय-ईशम्the controller of the senses
इन्द्रिय-ईशम्:
कर्म (Karma/Object)
TypeNoun
Rootइन्द्रिय (प्रातिपदिक) + ईश (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — accusative singular; षष्ठी-तत्पुरुष (इन्द्रियाणाम् ईशः)
वर्त्मानिpaths/roads
वर्त्मानि:
कर्म (Karma/Object)
TypeNoun
Rootवर्त्मन् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन — accusative plural
मात्राःsense objects (measures)
मात्राः:
कर्ता (Karta/Subject; in metaphor)
TypeNoun
Rootमात्रा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन — nominative plural (used as ‘sense-objects/measurements’)
धिषणाम्intelligence
धिषणाम्:
कर्म (Karma/Object)
TypeNoun
Rootधिषणा (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया, एकवचन — accusative singular (Vedic/epic usage: ‘intellect’); alternatively accusative of धिषणा as object in list
चand
च:
सम्बन्ध (Conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय (conjunction) — ‘and’
सूतम्charioteer
सूतम्:
कर्म (Karma/Object)
TypeNoun
Rootसूत (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन — accusative singular
सत्त्वम्goodness (sattva)
सत्त्वम्:
कर्म (Karma/Object)
TypeNoun
Rootसत्त्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular
बृहत्great
बृहत्:
कर्म (Qualifier)
TypeAdjective
Rootबृहत् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular; विशेषण of सत्त्वम्
बन्धुरम्beautiful/attractive
बन्धुरम्:
कर्म (Qualifier)
TypeAdjective
Rootबन्धुर (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन — accusative singular; विशेषण (pleasant/beautiful)
ईश-सृष्टम्created by the Lord
ईश-सृष्टम्:
कर्म (Qualifier)
TypeAdjective
Rootईश (प्रातिपदिक) + सृष्ट (कृदन्त; सृज् धातु, क्त)
Formनपुंसकलिङ्ग, 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
N
Narada Muni
Y
Yudhishthira Maharaja

FAQs

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.

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.

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.

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