Shloka 3
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
नारद उवाच—हे नृप, पुरञ्जनः स्वर्णोपस्करयुक्तं रथं पञ्चाश्वैः शीघ्रगैः युक्तं समारुह्य, स्वर्णवर्मा अक्षयेषुधिः, एकादशचमूनाथैः सह पञ्चप्रस्थवनं प्रतस्थे; तस्य रथस्य द्विचक्रत्वं एकाक्षत्वं त्रिवेणुत्वं च, एकरश्मित्वादि सर्वं यथोक्तं बभूव।
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 Narada’s allegory, the elaborate chariot imagery points to the complex apparatus of material life—body, senses, mind, and protective strategies—by which the living being moves through worldly experience.
Narada is teaching through symbolism: by listing parts, forces, and protections, he highlights how the conditioned soul becomes heavily equipped for enjoyment and struggle, then proceeds deeper into the “forest” of material existence.
It encourages self-audit: instead of endlessly upgrading the “vehicle” of life (possessions, defenses, ambitions), one can redirect effort toward bhakti—hearing, chanting, and remembering the Lord—to exit the forest of distraction.