Katha:1.3.4
Mantra 1.3.4
Original Text:
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥
indriyāṇi hayānāhurviṣayām̐ steṣu gocarān । ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ ॥ 4 ॥
| Sanskrit Term | Transliteration | Hindi Meaning | English Word or Meaning | Comments |
|---|---|---|---|---|
| इन्द्रियाणि | indriyāṇi | ज्ञानेन्द्रिय – ज्ञान प्राप्त करने वाले उपकरण | senses – faculties of perception | |
| हयान् | hayān | घोड़े – वाहन को खींचने वाले पशु | horses – metaphor for driving forces | |
| आहुः | āhuḥ | कहते हैं – ऐसा कहा जाता है | they say – it is stated | |
| विषयान् | viṣayān | विषय – इन्द्रियों के अनुभव की वस्तुएँ | objects – sense objects, things perceived | |
| तेषु | teṣu | उनमें – उन (इन्द्रियों) में | in them – among those (senses) | |
| गोचरान् | gocarān | क्षेत्र – इन्द्रियों की पहुँच में आने वाली वस्तुएँ | fields – domains, range of perception | |
| आत्मा | ātmā | आत्मा – चेतन तत्व | ātman – the conscious self | |
| इन्द्रिय | indriya | इन्द्रिय – ज्ञानेन्द्रिय | sense – faculty of perception | |
| मनः | manaḥ | मन – संकल्प-विकल्प करने वाला तत्त्व | mind – faculty of thought and volition | |
| युक्तम् | yuktam | संयोजित – जुड़ा हुआ | joined – combined, associated | |
| भोक्ता | bhoktā | भोक्ता – उपभोग करने वाला | enjoyer – experiencer | |
| इति | iti | इस प्रकार – इस अर्थ में | thus – in this way | |
| आहुः | āhuḥ | कहते हैं – ऐसा कहा जाता है | they call – it is called | |
| मनीषिणः | manīṣiṇaḥ | ज्ञानी – विवेकी लोग | the wise – those possessing discernment |
Translation/Explanation
Hindi: ज्ञानी लोग कहते हैं कि इन्द्रियाँ घोड़े हैं, उनके विषय (जिन्हें वे ग्रहण करती हैं) मार्ग हैं; आत्मा, इन्द्रियाँ और मन जब एक साथ होते हैं, तो उसे भोक्ता (अनुभव करने वाला) कहा जाता है। यहाँ आत्मा, मन और इन्द्रियों के संयोग से ही संसार का अनुभव होता है, न कि शुद्ध आत्मा से।
English: The wise declare that the indriyāṇi are the horses, and the viṣayāḥ (objects of the senses) are the paths they traverse. The ātman, when joined with the indriya and manaḥ, is called the bhoktā, the experiencer. Here, it is the combination of ātman, senses, and mind that constitutes the enjoyer in saṃsāra, not the pure ātman itself.
Commentary
Those who are versed in the construction of chariots call the indriyāṇi, such as the eye and the rest, horses, from the similitude of their drawing the body. Know the viṣayāḥ (such as form, etc.), of these indriyāṇi, regarded as horses, to be the roads. The intelligent call the ātman combined with the body, the indriyāṇi and the manaḥ, the bhoktā, i.e., one in saṃsāra; for, the pure ātman cannot be the bhoktā. Its enjoyment is only the product of its conditions such as intelligence, etc.; accordingly also, other śrutis declare that the pure ātman is certainly not the bhoktā. ‘It seems to think and to move’; only if this is so, in working out the analogy of the chariot to be described, it will be appropriate to understand ‘the Viṣṇu Pāda’ as the pure ātman but not otherwise; for, there can be no going beyond saṃsāra in the case of the pure ātman.