As per Hindu beliefs, the one who performs ceremonies like the wedding, teaches children, an astrologer, a pandit/scholar, etc. The Janamsakhi of Bhai Mani Singh writes the name of this ‘pandha’ as Brij Nath (Dr. Kirpal Singh, Janamsakhi Parampara: Itihasak Drishtikon Ton, page 3), while Dr. Trilochan Singh has written his name as Gopal (Jiwan Charitra Guru Nanak Dev, page 9).
In Puratan Janamsakhi, Meharban Janamsakhi and Bhai Bala Janamsakhi, the beginning of the education of the Guru was recorded as age seven. The Janamsakhi of Bhai Mani Singh records the age of five. Dr. Kirpal Singh considers the age of seven more appropriate. - Dr. Kirpal Singh, Janamsakhi Parampara: Itihasak Drishtikon Ton, page 3.
In the hilly areas of Panjab, Sharda script was prevalent, whereas in the plain areas, Landa (a Mahajani script) was prevalent. There is no mention of the letters written on the tablet/wooden board in Puratan Janamsakhi and Bhai Bala Janamsakhi. Meharban Janamsakhi describes the ‘Sidhongaya’ script, while Bhai Mani Singh Wali Janamsakhi mentions the Bairakhari script (a script with twelve vowels and consonants). -Dr. Kirpal Singh, Janamsakhi Parampara: Itihasak Drishtikon Ton, page 3.
Arguing in favor of this view, Bhai Vir Singh writes that ‘paṭī likhī’ and ‘mahalā 1’ in the title of this composition indicate that it is the Patti, which Guru Nanak Sahib wrote with spiritual meanings while studying the patti of the Pandit.
Bhai Vir Singh (editor), Puratan Janamsakhi Sri Guru Nanak Dev Ji, page 18.
The other prevalent perspective regarding this composition is that the Guru revealed it in his mature age. Presenting this idea, Dr. Kirpal Singh writes that there is a description of the vast experiences of life in this composition, for example, ‘jo mai kīā so mai pāiā dosu na dījai avar janā’ (Guru Granth Sahib, 433), ‘nānak sāir iv kahiā’ (Guru Granth Sahib, 434). Therefore, this composition does not seem to have been revealed at the young age of seven or eight years.
Dr. Kirpal Singh, Janamsakhi Parampara: Itihasak Drishtikon Ton, page 3.
Similarly, Dr. Ratan Singh Jaggi writes that firstly, the information provided in the janamsakhi literature regarding the origin of the compositions/Sabads is misleading. Further, patti is a poetic form. According to this poetic tradition, Guru Nanak Sahib expressed his thoughts in this poetic form. Therefore, it does not seem appropriate to simply relate this composition to the narrative of the Pandit. Additionally, if the time period of the revelation of Patti is during Guru Nanak Sahib’s childhood when he revealed this composition to a Pandit, then to which Pandit did Guru Amardas Sahib, who received Guruship at age 70, reveal his Patti? Moreover, the Guru referred to himself as a ‘sāir’ (poet) in the last line of this composition. Dr. Rattan Singh Jaggi argues that this word could only have been used when his poetic brilliance had ripened. Likewise, the simple description typical of a tender age is also not found anywhere in this composition. Therefore, this composition does not prove to be a work of childhood. Actually, such narratives have been constructed only because a Pandit is being addressed here, which is so because it is from a Pandit that the knowledge of letters is obtained.
Dr. Ratan Singh Jaggi, Panjabi Sahit Da Sarot-Mulak Itihas, part two (Purav Madhkal), pages 27-28.
Dr. Taran Singh is also of a similar opinion. He writes that Guru Nanak Sahib lived in Kartarpur from 1521 to 1539 CE. It seems that all his long compositions, including Patti, were revealed during this period. The revelation of long compositions required a state of repose. Thus, it would not be possible to reveal long compositions while traveling. These compositions testify to vast knowledge, deep insight, and broad experience. There is an impression of wisdom or maturity in them. There is a message of universality in them. From a philosophical point of view, these compositions are very important.
Dr. Taran Singh, Sri Guru Granth Sahib Da Sahitak Itihas, pages 245-46.
Based on these arguments by various scholars in the context of the revelation of this composition, it seems likely that Guru Nanak Sahib revealed it while living in Kartarpur in his old age. However, on the other hand, the narrative of janamsakhi literature cannot be completely ignored. In the Sikh community, the image of Guru Nanak Sahib is not merely of a poet or a scholar. He is a Guru, and the Guru is the embodiment of all-Capable IkOankar. Therefore, it is not out of the realm of possibility that this composition might have been revealed by the Guru in his childhood. Therefore, it is difficult to determine the exact period during the Guru’s lifetime when this composition was revealed.
