saloku m: 1.
nānak meru sarīr kā iku rathu iku rathvāhu.
jugu jugu pheri vaṭāīahi giānī bujhahi tāhi.
satjugi rathu santokh kā dharamu agai rathvāhu.
tretai rathu jatai kā joru agai rathvāhu.
duāpuri rathu tapai kā satu agai rathvāhu.
kaljugi rathu agani kā kūṛu agai rathvāhu.1.
nānak meru sarīr kā iku rathu iku rathvāhu.
jugu jugu pheri vaṭāīahi giānī bujhahi tāhi.
satjugi rathu santokh kā dharamu agai rathvāhu.
tretai rathu jatai kā joru agai rathvāhu.
duāpuri rathu tapai kā satu agai rathvāhu.
kaljugi rathu agani kā kūṛu agai rathvāhu.1.
saloku m: 1. |
nānak meru sarīr kā iku rathu iku rathvāhu. |
jugu jugu pheri vaṭāīahi giānī bujhahi tāhi. |
satjugi rathu santokh kā dharamu agai rathvāhu. |
tretai rathu jatai kā joru agai rathvāhu. |
duāpuri rathu tapai kā satu agai rathvāhu. |
kaljugi rathu agani kā kūṛu agai rathvāhu.1. |
Guru Nanak begins the first verse of the ballad by situating us in the four eras according to Hinduism. The biggest mountain in Indian mythology is referenced, and Guru Nanak says, the body is the mountain. There is a chariot, and a charioteer for every era, and the charioteer that is driving it. In every era, the chariot remains the same. However, both the driver and what they are driving towards changes in every era. Guru Nanak situates us in this system but then gives us a unique understanding of the system.
The four eras in Hinduism create a timeline of linear decline or degradation of virtues as we move from the first to the fourth age. In the first age, Satyug (the Age of Truth), contentment was the goal, and righteousness was driving towards it. In the second age, Treta, self-restraint was the goal, and power or strength was driving towards it. In the third age, Duapur, meditation or austerity (physical actions for spiritual gain) was the goal, and charity was driving towards it. In the fourth age, Kalyug (the Age of Darkness), restlessness was the goal, and trash and lies are driving towards it.
Guru Nanak disrupts the traditional narrative and says that these eras keep changing and only the insightful can figure this out. It is not that these eras exist only in a linear timeline — it is that we exist in these eras, these states of existence or states of mind daily, depending on what we do, why we do it, and how we do it. Our behaviors throughout a day can take us through many different states of existence. There is daily disruption. Guru Nanak takes us out of time and eras and instead seems to be saying that we have the potential to live through all of these eras without one lifetime, or within one day, based on the things that drive us, the goals we have, and the ways we are driven to them. So what is it that drives us? What are we allowing to drive us?
The four eras in Hinduism create a timeline of linear decline or degradation of virtues as we move from the first to the fourth age. In the first age, Satyug (the Age of Truth), contentment was the goal, and righteousness was driving towards it. In the second age, Treta, self-restraint was the goal, and power or strength was driving towards it. In the third age, Duapur, meditation or austerity (physical actions for spiritual gain) was the goal, and charity was driving towards it. In the fourth age, Kalyug (the Age of Darkness), restlessness was the goal, and trash and lies are driving towards it.
Guru Nanak disrupts the traditional narrative and says that these eras keep changing and only the insightful can figure this out. It is not that these eras exist only in a linear timeline — it is that we exist in these eras, these states of existence or states of mind daily, depending on what we do, why we do it, and how we do it. Our behaviors throughout a day can take us through many different states of existence. There is daily disruption. Guru Nanak takes us out of time and eras and instead seems to be saying that we have the potential to live through all of these eras without one lifetime, or within one day, based on the things that drive us, the goals we have, and the ways we are driven to them. So what is it that drives us? What are we allowing to drive us?
Nanak! Like the larger central bead of a rosary, this human body, which is believed to be superior, has one chariot, and one charioteer.
This chariot and its charioteer are repeatedly replaced age after age according to the norms or practices of the respective age. But only the wise understand this mystery.
In the age of Satyug, contentment was the chariot, and righteousness was the charioteer that drove it; people were content during the age of Satyug. Principles like compassion, righteousness, contentment, etc. were the driving forces of their lives.
In the age of Treta, control over the senses was the chariot and might was the charioteer that drove it; outward discipline replaced contentment, and power, force, vigor, anger, etc., took control in place of righteousness (dharam), becoming a source of inspiration in life.
In the age of Dvapar, austerity was the chariot, and charity was the charioteer that drove it; practicing austerity, making offerings to the fire, doing charity, etc. became the objectives of life.
In the age of Kaliyug, the craving of futile materialism is the chariot, and falsehood is the charioteer that drives it; truth, contentment, righteousness, etc. have disappeared.
This chariot and its charioteer are repeatedly replaced age after age according to the norms or practices of the respective age. But only the wise understand this mystery.
In the age of Satyug, contentment was the chariot, and righteousness was the charioteer that drove it; people were content during the age of Satyug. Principles like compassion, righteousness, contentment, etc. were the driving forces of their lives.
In the age of Treta, control over the senses was the chariot and might was the charioteer that drove it; outward discipline replaced contentment, and power, force, vigor, anger, etc., took control in place of righteousness (dharam), becoming a source of inspiration in life.
In the age of Dvapar, austerity was the chariot, and charity was the charioteer that drove it; practicing austerity, making offerings to the fire, doing charity, etc. became the objectives of life.
In the age of Kaliyug, the craving of futile materialism is the chariot, and falsehood is the charioteer that drives it; truth, contentment, righteousness, etc. have disappeared.
Nanak! (Like) the larger central bead (of a rosary) this human body (that is considered superior), has one chariot, (and) one charioteer.
(This chariot and its charioteer) are repeatedly exchanged age after age; (only) the wise understand this (mystery).
In Satyug, the chariot was contentment, the charioteer ahead, righteousness.
In Treta, the chariot was continence, the charioteer ahead, might.
In Dvapar, the chariot was austerity, the charioteer ahead, charity.
In Kaliyug, the chariot is fire (of craving), the charioteer ahead, falsehood.
(This chariot and its charioteer) are repeatedly exchanged age after age; (only) the wise understand this (mystery).
In Satyug, the chariot was contentment, the charioteer ahead, righteousness.
In Treta, the chariot was continence, the charioteer ahead, might.
In Dvapar, the chariot was austerity, the charioteer ahead, charity.
In Kaliyug, the chariot is fire (of craving), the charioteer ahead, falsehood.
Word ‘meru’ (Sumer mountain/superior most) used in the first line of this salok is symbolic. The meaning of ‘meru sarīr’ is ‘superior most of all bodies,’ that is, ‘human body.’
In the following lines of this salok ‘rathu’ (chariot) has been used for the human body and ‘rathvāhu’ (charioteer) for the soul (the being). Just like the charioteer drives the chariot, the body is driven by the being, and the being has complete control over the body.
In addition to pointers and symbols, metaphor has also been used in the next four lines. Different objects of comparison (upmān) have been employed for ‘rathu’ (chariot) and ‘rathvāhu’ (charioteer) for the different ages:
Because of structural similarity third, fourth, fifth, and sixth lines become a beautiful example of structural parallelism.
The composition of the meter of all the six lines in this salok is 13+11. Therefore, this salok can be categorized under a two line verse/couplet with 13+11 characters each (doharā chand), which is a salok made by combining three doharās.
In the following lines of this salok ‘rathu’ (chariot) has been used for the human body and ‘rathvāhu’ (charioteer) for the soul (the being). Just like the charioteer drives the chariot, the body is driven by the being, and the being has complete control over the body.
In addition to pointers and symbols, metaphor has also been used in the next four lines. Different objects of comparison (upmān) have been employed for ‘rathu’ (chariot) and ‘rathvāhu’ (charioteer) for the different ages:
| Age | Object of comparison for chariot | Object of comparison for charioteer |
| satjugi (Satyug age) | santokh (contentment) | dharamu (righteousness) |
| tretai (Treta age) | jatai (chastity) | joru (might) |
| duāpuri (Dvapar age) | tapai (austerity) | satu (charity) |
| kaljugi (Kaliyug age) | agani (fire/craving) | kūṛu (falsehood) |
Because of structural similarity third, fourth, fifth, and sixth lines become a beautiful example of structural parallelism.
| satjugi | rathu | santokh | ka | dharamu | agai | rathvāhu |
| (Satyug age) | (chariot) | (contentment) | (of) | (righteousness) | (in front) | (charioteer) |
| tretai | rathu | jatai | ka | joru | agai | rathvāhu |
| (Treta age) | (chariot) | (chastity) | (might) | (in front) | (charioteer) | |
| duāpuri | rathu | tapai | ka | satu | agai | rathvāhu |
| (Dvapar age) | (chariot) | (austerity) | (charity) | (in front) | (charioteer) | |
| kaljugi | rathu | agani | kūṛu | agai | rathvāhu | |
| (Kaliyug age) | (chariot) | (fire/craving) | ka | (falsehood) | (in front) | (charioteer) |
The composition of the meter of all the six lines in this salok is 13+11. Therefore, this salok can be categorized under a two line verse/couplet with 13+11 characters each (doharā chand), which is a salok made by combining three doharās.