Shloka 20

Nārada Explains the Allegory of King Purañjana

Deha–Indriya–Manaḥ Mapping and the Remedy of Bhakti

Devanagari script

देहो रथस्त्विन्द्रियाश्व: संवत्सररयोऽगति: । द्विकर्मचक्रस्त्रिगुणध्वज: पञ्चासुबन्धुर: ॥ १८ ॥ मनोरश्मिर्बुद्धिसूतो हृन्नीडो द्वन्द्वकूबर: । पञ्चेन्द्रियार्थप्रक्षेप: सप्तधातुवरूथक: ॥ १९ ॥ आकूतिर्विक्रमो बाह्यो मृगतृष्णां प्रधावति । एकादशेन्द्रियचमू: पञ्चसूनाविनोदकृत् ॥ २० ॥

Transliteration

deho rathas tv indriyāśvaḥ saṁvatsara-rayo ’gatiḥ dvi-karma-cakras tri-guṇa- dhvajaḥ pañcāsu-bandhuraḥ

Translation

نارَد مُنی نے کہا—جسے میں نے رتھ کہا تھا وہ دراصل یہ جسم ہے؛ حواس اس کے گھوڑے ہیں۔ سال بہ سال وقت کے زور سے وہ بے روک دوڑتے ہیں، مگر حقیقی پیش رفت نہیں ہوتی۔ پُنّ اور پاپ دو پہیے ہیں؛ تین گُن جھنڈے ہیں؛ پانچ پران بندھن ہیں۔ من رسی ہے، بدھی سارَتھی ہے۔ دل نشست گاہ ہے اور سُکھ-دُکھ جیسے دوند گانٹھ کی جگہ ہیں۔ سات دھاتیں ڈھانپ ہیں؛ پانچ کرمےندریاں بیرونی اعمال ہیں؛ اور گیارہ اندریاں لشکر ہیں۔ موضوعاتِ لذت میں ڈوبا ہوا جیو رتھ پر بیٹھا مِرگ ترشنا کی طرح جھوٹی خواہشوں کی تکمیل کے لیے جنم جنم دوڑتا ہے۔

Synonyms

• आकूतिः: intention; impulse
• आकूतिः: Karta (कर्ता)
• Type: Noun
• Root: आकूति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन

• विक्रमः: stride; exertion
• विक्रमः: Karta (कर्ता)
• Type: Noun
• Root: विक्रम (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन

• बाह्यः: outward
• बाह्यः: Karta (कर्ता)
• Type: Adjective
• Root: बाह्य (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन; विशेषण (qualifying the agent/impulse as outward)

• मृगतृष्णाम्: a mirage
• मृगतृष्णाम्: Karma (कर्म)
• Type: Noun
• Root: मृग + तृष्णा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2), एकवचन; तत्पुरुष-समासः (मृगस्य तृष्णा = mirage)

• प्रधावति: runs after; rushes toward
• प्रधावति: Kriya (क्रिया)
• Type: Verb
• Root: धाव् (धातु)
• Form: लट्-लकारः (Present), परस्मैपदम्, प्रथमपुरुष, एकवचन; उपसर्गः: प्र-

• एकादशेन्द्रियचमूः: the army of the eleven senses
• एकादशेन्द्रियचमूः: Karta (कर्ता)
• Type: Noun
• Root: एकादश + इन्द्रिय + चमू (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; द्विगु-समासः (एकादश इन्द्रियाणि चमूः)

• पञ्चसूनाविनोदकृत्: one who delights the five sons (i.e., the five sense-objects/senses, per context)
• पञ्चसूनाविनोदकृत्: Karta (कर्ता)
• Type: Noun
• Root: पञ्च + सूनु + विनोद + कृत् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन; समासः (पञ्चसूनूनां विनोदं करोति इति)

Purport

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) :

Characters & Entities

• Nārada Muni
• King Prācīnabarhiṣat
• Purañjana (allegorical reference)

FAQs

What does the Srimad Bhagavatam say about the body being like a chariot?

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.

Why did Narada Muni speak this allegory to King Pracinabarhisat?

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.

Practical application of this teaching in modern life?

Treat the senses like horses needing discipline, watch how time pushes choices forward, and shift from karma-driven living to devotion-centered priorities.