To facilitate the understanding of the self in relation to the body and to highlight the merits of self control, Narada in the Bhagavata Purana quotes the analogy of the chariot that is often used in the sastras, pointed out Sri R. Krishnamurthy Sastrigal in a discourse. The body is compared to a chariot, the senses to the horses, the mind to the controlling reins, the sense objects to the roads to be traversed, the intellect to the charioteer, and the Chitta, the functions of the mind as well as the repository of all affections, to the binding cord. The ten pranas are seen as the axle tree, dharma and adharma as the wheels, the jiva bound by the sense of ‘I’ and ‘Mine,’ as the master of the chariot, the Pranava as his bow, the purified jiva as the arrow, and Brahman as the target.
Ultimately the chariot of the human body has to be mastered by the complete subdual of the senses and by rising above the influence of the gunas that are manifest as human emotions and feelings. For instance, anger, attachment, etc, classified as rajas and tamas are direct enemies to the spiritual aspirant. Satva is advised as beneficial but even this has to be left to gain the bliss of the atma.
Jadabharata succumbed to kindness and had to wait for salvation. These can be overcome with the strength derived from God, and with the sword of jnana sharpened by practice of selfless service and devotion. When the self is realised, the chariot of the human body is to be abandoned. If one does not follow the path described, the horses of the senses directed by the Buddhi will gallop towards the robbers of the sense objects. These robbers will push the master, the charioteer and the horses again into samsara only to get immersed in the darkness of ignorance and constant fear of death.
