The Patti composition revealed by Guru Nanak Sahib consists of thirty-five stanzas, each containing two lines. This composition is based on the thirty-five letters of the alphabet prevalent at that time. In this composition the Guru has established a foundational system based on letters. In the
rahau line, by addressing his own mind, the Guru provides insights, saying, “O fool! Why do you remain forgetful? You will be considered truly educated only when you are able to settle the account of your deeds in IkOankar’s (the Divine) court.” The Guru goes on to explain the mystery of the letters, enlightening that the limits of IkOankar, the Creator, cannot be known. All beings are under IkOankar’s command, and no one else can exercise authority over them. All-pervading IkOankar is the cause of everything in the creation. An arrogant being who forgets IkOankar and is engrossed in worldly matters continues to suffer. However, if a being recognizes the eternal IkOankar through the Wisdom (Guru), they are freed from suffering. The being who understands the mystery explained through these thirty-five letters becomes one with IkOankar.
ñaññai nadari kare jā dekhā dūjā koī nāhī.
eko ravi rahiā sabh thāī eku vasiā man māhī.13.
-Guru Granth Sahib 433
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
O mind! Why do you forget, O foolish mind? You will be considered learned only when you give the account of your deeds, O sibling! In the thirteenth couplet, Guru Nanak delivers a message through the letter ਞ (‘ñaññā,’ #15) and says, when I look, having cast a glance, there is no one other than IkOankar (One Creative and Pervasive Force, 1Force, the One) to. The One alone is pervading all places. The One alone is dwelling in all minds. There is some uniqueness to this letter in contemporary Panjabi, as it is not commonly occurring, and in the Guru Granth Sahib, words beginning with this letter appear only nine times. So we can maybe say that the wisdom behind this letter is partially about a sense of uniqueness of the One. The word used here to create alliteration is ‘nadari,’ and refers to our own sense of awareness, of seeing with grace, and the glance of grace of the One. When we are able to look around in awareness, to see the world gracefully and consciously, then we come to find that we are not able to see anyone except IkOankar (One Creative and Pervasive Force, 1Force, the One). It is through that One’s grace that we realize there is only one identity, and that is the One that exists everywhere, pervading all places and dwelling in all minds — in all mental conditions and in all states of existence. When we feel the grace, we cannot see any other. We struggle with this because we do not feel the grace yet. It is through the Wisdom that we begin to feel it, and through the Wisdom and the Grace that we begin to experience the One pervading everywhere. Again, this is a thing we can know logically because we are told it is true. However, the true understanding of this reality is that the experience of this reality can only come through being graced by the One and by the Wisdom. This is the true ‘learning,’ the true mark of being ‘learned.’ Will we cultivate a relationship with the Wisdom? Will we make an effort to feel the grace? Will we experience the Presence of that all-pervasive One?
