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ਰਾਗ੝ ਆਸਾ ਮਹਲਾ ੩ ਪਟੀ
'''PATTI''', literally  means a writing board, slate or notebook. When it appears at the top of the Shabad, it's also used to impart the Divine Teachings in the order of the  Varanmaalaa (alphabet).
Raag Aasaa, Third Mehl, Patee - The Alphabet:


ੴ ਸਤਿਗ੝ਰ ਪ੝ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:


ਅਯੋ ਅੰਙੈ ਸਭ੝ ਜਗ੝ ਆਇਆ ਕਾਖੈ ਘੰਙੈ ਕਾਲ੝ ਭਇਆ ॥
Patti is the name given to two hymns, in the [[Guru Granth Sahib]], composed in the form of an [[acrostic]], employing letters of the [[Gurmukhi]] alphabet. Patti by [[Guru Nanak]] titled Ragu Asd Mahala I Patti Likhi comprises thirty five stanzas, each stanza introduced with a letter of the Gurmukhi alphabet. From stanza nine to thirtythree, the order followed is exactly that of the alphabet current today; elsewhere there are deviations. The order prevalent in Guru Nanak`s time is uncertain. The main themes touched upon in this composition are the unicity of  God, human ego and karma and the law of causality. God is one,  He is the Creator of all that exists.
Ayo, Angai: The whole world which was created - Kaahkai, Ghangai: It shall pass away.  
{{main|Patti Likhi}}
Egocentricity is the cause of man`s nescience, of his isolation from the Divine Essence. He who frees himself from ego realizes his true self; he alone can be called a learned one or pandit. God is all pervasive. He pervades all the places and dwells in the minds of all. Whereas God, who is the Primal Lord, is true and eternal, all other beings, though His own creation, are physically transient. Since life is transient, it must not be wasted away and one must seek ever the Lord`s protection.  


ਰੀਰੀ ਲਲੀ ਪਾਪ ਕਮਾਣੇ ਪੜਿ ਅਵਗਣ ਗ੝ਣ ਵੀਸਰਿਆ ॥੧॥
God is all powerful, and He began his play by making the four ages or time cycles His diceboard and all beings His draughtsmen. He is the Primal Giver, and one must always remember Him and be absorbed in His Name. Comfort pervades the hearts of those who remain attached to Him. Man will get peace by serving Him. Serving Him means serving one`s fellow beings, for He is in them all.  
Reeree, Laalee: People commit sins, and falling into vice, forget virtue. ||1||


ਮਨ ਝਸਾ ਲੇਖਾ ਤੂੰ ਕੀ ਪੜਿਆ ॥
If man does not remember and serve God but remains lost in duality, it is the consequence of his own deeds. As one sows so does one reap. Those engaged in singing laudation of the Divine escape the bonds of transmigration. It is through His grace alone that one is so persuaded.
O mortal, why have you studied such an account,  


ਲੇਖਾ ਦੇਣਾ ਤੇਰੈ ਸਿਰਿ ਰਹਿਆ ॥੧॥ ਰਹਾਉ ॥
Patti by [[Guru Amar Das]] follows [[Guru Nanak]]`s in the Guru Granth Sahib. It comprises eighteen stanzas, besides a couplet titled [[Rahau]] or pause. Some of the stanzas begin with Gurmukhi letters and some with vowels as well as with compounds from Sanskrit. At the beginning are vowel forms of ayo and an, the latter expressing nasal sound. Then intervene the consonants k, kh, gh and the nasal n, followed by nri and laH, representing letters of Vedic Sanskrit ri, ri, Iri and Iri.
which shall call you to answer for payment? ||1||Pause||


ਸਿਧੰਙਾਇਝ ਸਿਮਰਹਿ ਨਾਹੀ ਨੰਨੈ ਨਾ ਤ੝ਧ੝ ਨਾਮ੝ ਲਇਆ ॥
Next come the rahdu or pause lines summing up the central idea:
Sidhan, Ngaayiyai: You do not remember the Lord. Nanna: You do not take the Lord's Name.  
:"O my mind, what is the use of such calculations as thou hast learned! The debt that thou owest is still on thy head."
::::::::::::::::::::::::::(GG, 434).  


ਛਛੈ ਛੀਜਹਿ ਅਹਿਨਿਸਿ ਮੂੜੇ ਕਿਉ ਛੂਟਹਿ ਜਮਿ ਪਾਕੜਿਆ ॥੨॥
{{main|Patti(Guru Amar Dass)}}
Chhachha: You are wearing away, every night and day; you fool, how will you find release? You are held in the grip of death. ||2||
The composition, presenting the teachings of SIKH faith in terms of the karmic theory, revolves around three key words Jiva, Pandit and Guru. The individual being, jiva, is advised always to remember the Creator for He alone can save him from death (Yama, the Hindu or Vedic god of death). The tragedy of man, however, is that he remains oblivious of Him and thus wastes his opportunity continuing in the circuit of birth, death and rebirth. The learned Pandit who teaches the young student how to write on patti, the wooden tablet, is adjured to instruct him not only in the knowledge of the world, for that binds him as well as his pupil. Such a Pandit is prey to greed, ego, lust and anger. Man engrossed in mdyd remains caught in the cycle of transmigration, but the realization of God through the grace of the Guru helps him attain liberation. It is man's forgetfulness of God that keeps him tied to the chain of transmigration. However, if man submits himself to the Guru, he is exonerated of all his past sins  and ultimately gets liberated.  


ਬਬੈ ਬੂਝਹਿ ਨਾਹੀ ਮੂੜੇ ਭਰਮਿ ਭ੝ਲੇ ਤੇਰਾ ਜਨਮ੝ ਗਇਆ ॥
==References==
Babba: You do not understand, you fool; deluded by doubt, you are wasting your life.  
* Sabaddrth Sri Guru Granth Sahib. AMRITSAR, 1964
* Kohli, Surindar SINGH, A Critical Study ofAdi Granth. Delhi, 1961


ਅਣਹੋਦਾ ਨਾਉ ਧਰਾਇਓ ਪਾਧਾ ਅਵਰਾ ਕਾ ਭਾਰ੝ ਤ੝ਧ੝ ਲਇਆ ॥੩॥
[[category: Poetry In SGGS]]
Without justification, you call yourself a teacher; thus you take on the loads of others. ||3||
 
ਜਜੈ ਜੋਤਿ ਹਿਰਿ ਲਈ ਤੇਰੀ ਮੂੜੇ ਅੰਤਿ ਗਇਆ ਪਛ੝ਤਾਵਹਿਗਾ ॥
Jajja: You have been robbed of your Light, you fool; in the end, you shall have to depart, and you shall regret and repent.
 
ਝਕ੝ ਸਬਦ੝ ਤੂੰ ਚੀਨਹਿ ਨਾਹੀ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵਹਿਗਾ ॥੪॥
You have not remembered the One Word of the Shabad, and so you shall have to enter the womb over and over again. ||4||
 
ਤ੝ਧ੝ ਸਿਰਿ ਲਿਖਿਆ ਸੋ ਪੜ੝ ਪੰਡਿਤ ਅਵਰਾ ਨੋ ਨ ਸਿਖਾਲਿ ਬਿਖਿਆ ॥
Read that which is written on your forehead, O Pandit, and do not teach wickedness to others.
 
ਪਹਿਲਾ ਫਾਹਾ ਪਇਆ ਪਾਧੇ ਪਿਛੋ ਦੇ ਗਲਿ ਚਾਟੜਿਆ ॥੫॥
First, the teacher is tied down, and then, the noose is placed around the pupil's neck. ||5||
 
ਸਸੈ ਸੰਜਮ੝ ਗਇਓ ਮੂੜੇ ਝਕ੝ ਦਾਨ੝ ਤ੝ਧ੝ ਕ੝ਥਾਇ ਲਇਆ ॥
Sassa: You have lost your self-discipline, you fool, and you have accepted an offering under false pretenses.
 
ਸਾਈ ਪ੝ਤ੝ਰੀ ਜਜਮਾਨ ਕੀ ਸਾ ਤੇਰੀ ਝਤ੝ ਧਾਨਿ ਖਾਧੈ ਤੇਰਾ ਜਨਮ੝ ਗਇਆ ॥੬॥
The daughter of the alms-giver is just like your own; by accepting this payment for performing the wedding ceremony, you have cursed your own life. ||6||
 
ਮੰਮੈ ਮਤਿ ਹਿਰਿ ਲਈ ਤੇਰੀ ਮੂੜੇ ਹਉਮੈ ਵਡਾ ਰੋਗ੝ ਪਇਆ ॥
Mamma: You have been cheated out your intellect, you fool, and you are afflicted with the great disease of ego.
 
ਅੰਤਰ ਆਤਮੈ ਬ੝ਰਹਮ੝ ਨ ਚੀਨ੝ਹ੝ਹਿਆ ਮਾਇਆ ਕਾ ਮ੝ਹਤਾਜ੝ ਭਇਆ ॥੭॥
Within your innermost self, you do not recognize God, and you compromise yourself for the sake of Maya. ||7||
 
ਕਕੈ ਕਾਮਿ ਕ੝ਰੋਧਿ ਭਰਮਿਓਹ੝ ਮੂੜੇ ਮਮਤਾ ਲਾਗੇ ਤ੝ਧ੝ ਹਰਿ ਵਿਸਰਿਆ ॥
Kakka: You wander around in sexual desire and anger, you fool; attached to possessiveness, you have forgotten the Lord.
 
ਪੜਹਿ ਗ੝ਣਹਿ ਤੂੰ ਬਹ੝ਤ੝ ਪ੝ਕਾਰਹਿ ਵਿਣ੝ ਬੂਝੇ ਤੂੰ ਡੂਬਿ ਮ੝ਆ ॥੮॥
You read, and reflect, and proclaim out loud, but without understanding, you are drowned to death. ||8||
 
ਤਤੈ ਤਾਮਸਿ ਜਲਿਓਹ੝ ਮੂੜੇ ਥਥੈ ਥਾਨ ਭਰਿਸਟ੝ ਹੋਆ ॥
Tatta: In anger, you are burnt, you fool. T'hat'ha: That place where you live, is cursed.
 
ਘਘੈ ਘਰਿ ਘਰਿ ਫਿਰਹਿ ਤੂੰ ਮੂੜੇ ਦਦੈ ਦਾਨ੝ ਨ ਤ੝ਧ੝ ਲਇਆ ॥੯॥
Ghagha: You go begging from door to door, you fool. Dadda: But still, you do not receive the gift. ||9||
 
ਪਪੈ ਪਾਰਿ ਨ ਪਵਹੀ ਮੂੜੇ ਪਰਪੰਚਿ ਤੂੰ ਪਲਚਿ ਰਹਿਆ ॥
Pappa: You shall not be able to swim across, you fool, since you are engrossed in worldly affairs.
 
ਸਚੈ ਆਪਿ ਖ੝ਆਇਓਹ੝ ਮੂੜੇ ਇਹ੝ ਸਿਰਿ ਤੇਰੈ ਲੇਖ੝ ਪਇਆ ॥੧੦॥
The True Lord Himself has ruined you, you fool; this is the destiny written on your forehead. ||10||
 
ਭਭੈ ਭਵਜਲਿ ਡ੝ਬੋਹ੝ ਮੂੜੇ ਮਾਇਆ ਵਿਚਿ ਗਲਤਾਨ੝ ਭਇਆ ॥
Bhabha: You have drowned in the terrifying world-ocean, you fool, and you have become engrossed in Maya.
 
ਗ੝ਰ ਪਰਸਾਦੀ ਝਕੋ ਜਾਣੈ ਝਕ ਘੜੀ ਮਹਿ ਪਾਰਿ ਪਇਆ ॥੧੧॥
One who comes to know the One Lord, by Guru's Grace, is carried across in an instant. ||11||
 
ਵਵੈ ਵਾਰੀ ਆਈਆ ਮੂੜੇ ਵਾਸ੝ਦੇਉ ਤ੝ਧ੝ ਵੀਸਰਿਆ ॥
Wawa: Your turn has come, you fool, but you have forgotten the Lord of Light.
 
ਝਹ ਵੇਲਾ ਨ ਲਹਸਹਿ ਮੂੜੇ ਫਿਰਿ ਤੂੰ ਜਮ ਕੈ ਵਸਿ ਪਇਆ ॥੧੨॥
This opportunity shall not come again, you fool; you shall fall under the power of the Messenger of Death. ||12||
 
ਝਝੈ ਕਦੇ ਨ ਝੂਰਹਿ ਮੂੜੇ ਸਤਿਗ੝ਰ ਕਾ ਉਪਦੇਸ੝ ਸ੝ਣਿ ਤੂੰ ਵਿਖਾ ॥
Jhajha: You shall never have to regret and repent, you fool, if you listen to the Teachings of the True Guru, for even an instant.
 
ਸਤਿਗ੝ਰ ਬਾਝਹ੝ ਗ੝ਰ੝ ਨਹੀ ਕੋਈ ਨਿਗ੝ਰੇ ਕਾ ਹੈ ਨਾਉ ਬ੝ਰਾ ॥੧੩॥
Without the True Guru, there is no Guru at all; one who is without a Guru has a bad reputation. ||13||
 
ਧਧੈ ਧਾਵਤ ਵਰਜਿ ਰਖ੝ ਮੂੜੇ ਅੰਤਰਿ ਤੇਰੈ ਨਿਧਾਨ੝ ਪਇਆ ॥
Dhadha: Restrain your wandering mind, you fool; deep within you the treasure is to be found.
 
ਗ੝ਰਮ੝ਖਿ ਹੋਵਹਿ ਤਾ ਹਰਿ ਰਸ੝ ਪੀਵਹਿ ਜ੝ਗਾ ਜ੝ਗੰਤਰਿ ਖਾਹਿ ਪਇਆ ॥੧੪॥
When one becomes Gurmukh, then he drinks in the sublime essence of the Lord; throughout the ages, he continues to drink it in. ||14||
 
ਗਗੈ ਗੋਬਿਦ੝ ਚਿਤਿ ਕਰਿ ਮੂੜੇ ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥
Gagga: Keep the Lord of the Universe in your mind, you fool; by mere words, no one has ever attained Him.
 
ਗ੝ਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਵਸਾਇ ਮੂੜੇ ਪਿਛਲੇ ਗ੝ਨਹ ਸਭ ਬਖਸਿ ਲਇਆ ॥੧੫॥
Enshrine the Guru's feet within your heart, you fool, and all your past sins shall be forgiven. ||15||
 
ਹਾਹੈ ਹਰਿ ਕਥਾ ਬੂਝ੝ ਤੂੰ ਮੂੜੇ ਤਾ ਸਦਾ ਸ੝ਖ੝ ਹੋਈ ॥
Haha: Understand the Lord's Sermon, you fool; only then shall you attain eternal peace.
 
ਮਨਮ੝ਖਿ ਪੜਹਿ ਤੇਤਾ ਦ੝ਖ੝ ਲਾਗੈ ਵਿਣ੝ ਸਤਿਗ੝ਰ ਮ੝ਕਤਿ ਨ ਹੋਈ ॥੧੬॥
The more the self-willed manmukhs read, the more pain they suffer. Without the True Guru, liberation is not obtained. ||16||
 
ਰਾਰੈ ਰਾਮ੝ ਚਿਤਿ ਕਰਿ ਮੂੜੇ ਹਿਰਦੈ ਜਿਨ੝ਹ੝ਹ ਕੈ ਰਵਿ ਰਹਿਆ ॥
Rarra: Center your consciousness on the Lord, you fool; abide with those whose hearts are filled with the Lord.
 
ਗ੝ਰ ਪਰਸਾਦੀ ਜਿਨ੝ਹ੝ਹੀ ਰਾਮ੝ ਪਛਾਤਾ ਨਿਰਗ੝ਣ ਰਾਮ੝ ਤਿਨ੝ਹ੝ਹੀ ਬੂਝਿ ਲਹਿਆ ॥੧੭॥
By Guru's Grace, those who recognize the Lord, understand the absolute Lord. ||17||
 
ਤੇਰਾ ਅੰਤ੝ ਨ ਜਾਈ ਲਖਿਆ ਅਕਥ੝ ਨ ਜਾਈ ਹਰਿ ਕਥਿਆ ॥
Your limits cannot be known; the indescribable Lord cannot be described.
 
ਨਾਨਕ ਜਿਨ੝ਹ੝ਹ ਕਉ ਸਤਿਗ੝ਰ੝ ਮਿਲਿਆ ਤਿਨ੝ਹ੝ਹ ਕਾ ਲੇਖਾ ਨਿਬੜਿਆ ॥੧੮॥੧॥੨॥
O Nanak, whose who have met the True Guru, have their accounts settled. ||18||1||2||

Latest revision as of 18:45, 19 October 2008

PATTI, literally means a writing board, slate or notebook. When it appears at the top of the Shabad, it's also used to impart the Divine Teachings in the order of the Varanmaalaa (alphabet).


Patti is the name given to two hymns, in the Guru Granth Sahib, composed in the form of an acrostic, employing letters of the Gurmukhi alphabet. Patti by Guru Nanak titled Ragu Asd Mahala I Patti Likhi comprises thirty five stanzas, each stanza introduced with a letter of the Gurmukhi alphabet. From stanza nine to thirtythree, the order followed is exactly that of the alphabet current today; elsewhere there are deviations. The order prevalent in Guru Nanak`s time is uncertain. The main themes touched upon in this composition are the unicity of God, human ego and karma and the law of causality. God is one, He is the Creator of all that exists.

Main article: Patti Likhi

Egocentricity is the cause of man`s nescience, of his isolation from the Divine Essence. He who frees himself from ego realizes his true self; he alone can be called a learned one or pandit. God is all pervasive. He pervades all the places and dwells in the minds of all. Whereas God, who is the Primal Lord, is true and eternal, all other beings, though His own creation, are physically transient. Since life is transient, it must not be wasted away and one must seek ever the Lord`s protection.

God is all powerful, and He began his play by making the four ages or time cycles His diceboard and all beings His draughtsmen. He is the Primal Giver, and one must always remember Him and be absorbed in His Name. Comfort pervades the hearts of those who remain attached to Him. Man will get peace by serving Him. Serving Him means serving one`s fellow beings, for He is in them all.

If man does not remember and serve God but remains lost in duality, it is the consequence of his own deeds. As one sows so does one reap. Those engaged in singing laudation of the Divine escape the bonds of transmigration. It is through His grace alone that one is so persuaded.

Patti by Guru Amar Das follows Guru Nanak`s in the Guru Granth Sahib. It comprises eighteen stanzas, besides a couplet titled Rahau or pause. Some of the stanzas begin with Gurmukhi letters and some with vowels as well as with compounds from Sanskrit. At the beginning are vowel forms of ayo and an, the latter expressing nasal sound. Then intervene the consonants k, kh, gh and the nasal n, followed by nri and laH, representing letters of Vedic Sanskrit ri, ri, Iri and Iri.

Next come the rahdu or pause lines summing up the central idea:

"O my mind, what is the use of such calculations as thou hast learned! The debt that thou owest is still on thy head."
(GG, 434).
Main article: Patti(Guru Amar Dass)

The composition, presenting the teachings of SIKH faith in terms of the karmic theory, revolves around three key words Jiva, Pandit and Guru. The individual being, jiva, is advised always to remember the Creator for He alone can save him from death (Yama, the Hindu or Vedic god of death). The tragedy of man, however, is that he remains oblivious of Him and thus wastes his opportunity continuing in the circuit of birth, death and rebirth. The learned Pandit who teaches the young student how to write on patti, the wooden tablet, is adjured to instruct him not only in the knowledge of the world, for that binds him as well as his pupil. Such a Pandit is prey to greed, ego, lust and anger. Man engrossed in mdyd remains caught in the cycle of transmigration, but the realization of God through the grace of the Guru helps him attain liberation. It is man's forgetfulness of God that keeps him tied to the chain of transmigration. However, if man submits himself to the Guru, he is exonerated of all his past sins and ultimately gets liberated.

References

  • Sabaddrth Sri Guru Granth Sahib. AMRITSAR, 1964
  • Kohli, Surindar SINGH, A Critical Study ofAdi Granth. Delhi, 1961
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