ṭaṭai ṭancu karahu kiā prāṇī ghaṛī ki muhati ki uṭhi calṇā.
jūai janamu na hārahu apṇā bhāji paṛahu tum hari sarṇā.14.
-Guru Granth Sahib 433
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.
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 fourteenth couplet, Guru Nanak delivers a message through the letter ਟ (‘ṭaṭṭā,’ #16) and says, O being! For what reason do you show harshness? In a moment or two, everyone must get up and depart. Do not lose your life in a gamble. Run, enter the refuge of the 1-Light. The Guru uses the word ‘ṭancu,’ which refers to our hardheadedness, stubbornness, harshness, and cruelty. Why do we lack compassion? Why are we so angry? Why are we this way when we know we must all depart sooner or later? Why are we playing this ‘game’ as if we are going to go home and everything will be fine? As if we will not have to experience the consequences of our actions? Much like in the fifth couplet, the Guru again urges us to think about our own mortality so that we can reflect on our behaviors here and now and do the necessary work to change how we operate. This life, this time is invaluable. We ought not to waste it or gamble it away in the pursuit of Maya (the attachment to transient things and relationships), or in pursuit of indulgence and vices. In a mundane way, we might understand this truth. We might even constantly remind ourselves that we will have to leave this place one day. In the back of our minds, we might even think about recharting our course. But if we have not internalized this truth or experienced the deep knowing that our time is limited and that we ought not to wager it away, then it is hard to convince ourselves to change. We get caught up in our own harshness, cruelty, and stubbornness. When we come to know the wisdom behind this letter in an experiential way, we no longer delay. We enter the refuge of the One, of the 1-Light, of the Fear-Eliminator, of the Remover of Suffering. We ask for help. We change the way we spend this time. Will we play the game differently? Will we become tender and compassionate? Will we spend this invaluable time in a fruitful way?
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