lalai lāi dhandhai jini choḍī mīṭhā māiā mohu kīā.
khāṇā pīṇā sam kari sahṇā bhāṇai tā kai hukamu païā.31.
-Guru Granth Sahib 434
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 thirty-first couplet, Guru Nanak delivers a message through the letter ਲ (‘lallā,’ #33) and says, IkOankar (One Creative and Pervasive Force, 1Force the One), who has created the universe and engaged all of creation in worldly affairs, Own-Self has created the sweet attachment of Maya (the attachment to transient things and relationships). The Divine has done this to all of creation – all populations of people, creatures, and beings. The word used here is ‘lāi,’ popularly ‘laai,’ meaning engaged or attached. Everyone is involved in their worldly tasks and affairs and workings. Everyone is also engaged with Maya because that attachment is sweet to us. The Guru says that all that we become engaged with happens in accordance with the Will of IkOankar. Whatever we receive, whatever we do, is happening under the Command – even our everyday eating and drinking. If this is true, if we were to learn this and understand it in the application rather than just intellectually, then we would live in the Will of the One, in acceptance of the Command, and we would not get caught up in what is ‘good’ or ‘bad.’ We would accept all things with happiness and gratitude. Will we understand even Maya to be about sweetness? Will we even see our attachments as part of the Command? Will we accept all things as the Will of the One?
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