2. Beyond Letters and Numbers: Guru Nanak Dev Ji’s Teachings on True Knowledge
Have you ever wondered what the very first Bani (sacred words) revealed by Sri Guru Nanak Sahib Ji was? At just seven years old, Maharaj Ji shared a profound wisdom known as Patti Likhi- a lesson written not just in ink but in Truth itself. What makes this teaching so special and why is Gurmukhi more than just a script? Did you know that every letter in the Gurmukhi alphabet has a meaning? Read on to uncover the significance of Aad Bani—the Primal Revelation.
ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
On the first day of school, when Mehta Kalu Ji took Guru Nanak Dev Ji to Pandha (the teacher), the Pandha distributed jaggery and did not assign much work. He gave Maharaj Ji a Takhti (a wooden writing board, which was commonly used in those days, similar to the stone slates once used in traditional Punjabi schooling). The Pandha wrote something on the Takhti with a soft pencil and instructed Maharaj Ji to trace over it with ink. However, Maharaj Ji took the board from the Pandha and simply placed it aside, sitting cross-legged in deep thought. Evening came, school was dismissed, and the day ended.
The next morning, Mata Tripta Ji bathed Maharaj Ji, dressed Him in fresh clothes, served Him food, and then instructed Him to go to the Pandha and focus on His studies. Maharaj Ji left the house but wandered around for a little while before returning home. Mata Ji asked, “You didn’t go to the Pandha?” Maharaj Ji remained silent, keeping His gaze lowered. Mata Ji continued, “When you grow up, you will have to take on responsibilities. Right now, you should study properly, learn all the calculations from the Pandha, and then you will inherit your father’s job as a revenue officer (Patwari).” Maharaj Ji remained silent. Mata Ji then warned, “You did not go to the Pandha today. When your father comes home, he will be very upset with you.”
Maharaj Ji took a piece of paper, placed it on a Chauki (a small wooden platform), and covered it with a beautiful cloth. Then, He sat cross-legged behind the Chauki in deep contemplation. Some neighborhood children came and said, “Nanak Ji, come play with us!” But Maharaj Ji replied, “I am reading scripture.” When Mehta Kalu Ji returned home and saw Maharaj Ji sitting cross-legged, he asked, “Nanak, tell me what you learned from the Pandha today? And what is it that you have placed in front of you?”
Maharaj Ji replied, “I am contemplating the meanings of the Satt Saloki Gita.” (Satt Saloki Gita refers to seven sacred verses that encapsulate the essence of the entire Bhagavad Gita). Mehta Kalu Ji then said, “Then recite them for us as well.” Instantly, Maharaj Ji fluently recited the verses in Sanskrit, from memory. (This same Divine Light, in His eighth embodiment as Guru Harkrishan Sahib Ji, at the age of just five years, placed His staff on the head of a mute and deaf man, enabling him to interpret the meanings of the Bhagavad Gita. If He could empower another to do so, then why wouldn’t He Himself be able to?)
ਏਕ ਹੁਕਮ ਦੋਇ ਰਾਹ ਚਲਾਇ: There are two paths—one of devotion and one of worldly materialism.
These paths have been set by Parmeshar (God). Thus, all religious scriptures—the Vedas, Gita, Puranas, and the holy texts (Kateb)—originated from this very same divine wisdom. Then, Mehta Kalu Ji and Mata Tripta Ji said, “Nanak, we do not understand these meanings. If you know them, then explain them to us as well.” Maharaj Ji explained the meanings, leaving them astonished. (Whenever Guru Sahib performed such miracles, the entire world should have gathered to witness them. But that is not how it happens. When the Eighth Guru, Guru Har Krishan Sahib Ji, enabled a mute and deaf person to interpret the meanings of the Gita, the entire world did not gather to witness it. When the Tenth Guru, Guru Gobind Singh Ji, was still very young, Bhikham Shah brought two pitchers as an offering, but not the whole world came to see it. The human mind does not truly comprehend such things. So, whatever it hears, it is amazed for a short time, but then it returns to its usual distractions and worldly affairs).
Mehta Kalu Ji thought, “His focus is on the path of God, but that is something for the future. Right now, He should be studying under the Pandha. However, He is not paying attention to that.” With such thoughts, the night passed. In the morning, Mehta Kalu Ji himself took Maharaj Ji to the Pandha. The Pandha asked, “Nanak, why didn’t you come yesterday?” Maharaj Ji stood there with His head lowered, remaining silent and giving no response. Then the Pandha wrote “Ka, Kha, Ga” (the Hindi alphabet) on the wooden slate (Takhti) and instructed Maharaj Ji, “Now, write over it with permanent ink and memorize it.”
Maharaj Ji then asked, “Pandha Ji, have you yourself studied?”
The Pandha was astonished because no one had ever asked him such a question before. He replied, “Yes, Nanak, I have studied everything—addition, subtraction, income, expenses, counting, measurement, lending, borrowing, multiplication tables, fractions, and all forms of calculations. I also know words, language, and grammar. I will teach you everything.”
Maharaj Ji then said, “If you have studied, then please explain the meaning of the first letter you have written—(ਕ) ‘Ka’—what does it mean?”
The Pandha had no answer. He remained silent, surprised that such a young child was asking such profound questions. Maharaj Ji continued, “What you are teaching is only for worldly affairs. This knowledge helps people manage their lives in the world, but it also creates attachments. These attachments become bonds, which in turn lead to the cycle of birth and death. Instead, teach me something that will help me escape the cycle of birth and death.”
The Pandha said, “I do not know that. If you do, then you tell me.” Maharaj Ji turned the wooden slate (Takhti) over to its blank side and wrote the Gurmukhi letters on it. Then, He explained the meaning of each letter to the Pandha.
(Note: The term “Gurmukhi” refers to the script that carries the words spoken by the Guru. Today, we often call it Punjabi, but it should rightly be referred to as Gurmukhi. By using the term “Gurmukhi,” we are reminded of Maharaj Ji and His divine service to humanity. Without Gurbani, what would we have? Nothing at all.)
Maharaj Ji named this teaching “Patti Likhi” (the written lesson). This is the first Bani (divine composition) revealed by Guru Nanak Sahib Ji, at the age of seven, in Raag Asa. Since it was the very first Bani, it is also known as Aad Bani (the primal Bani). Let us deeply reflect on what Maharaj Ji is teaching us here.
ਰਾਗ ਆਸਾ ਮ: ੧ ਪੱਟੀ ਲਿਖੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
The very first letter that Maharaj Ji uttered was (ਸ) ‘S’ (Sassa). In Gurmukhi, its meaning is “Supreme” or “Excellent.” Just as adding (ਕ) ‘K’ before a word gives it a negative meaning (for example, ਕੁਚੱਜ- Kuchaj- meaning bad conduct), adding (ਸ) ‘S’ makes it positive and excellent (for example, ਸੁਚੱਜ- Suchaj- meaning good conduct). Thus, whenever (ਸ) Sassa (‘S’) is placed before a word, it elevates it, making it a word of supreme virtue. For this reason, the first letter Maharaj Ji pronounced was (ਸ) ‘S’.
ਸਸੈ ਸੋਇ ਸ੍ਰਿਸਟਿ ਜਿਨਿ ਸਾਜੀ ਸਭਨਾ ਸਾਹਿਬੁ ਏਕੁ ਭਇਆ ॥
ਸੇਵਤ ਰਹੇ ਚਿਤੁ ਜਿਨੑ ਕਾ ਲਾਗਾ ਆਇਆ ਤਿਨੑ ਕਾ ਸਫਲੁ ਭਇਆ ॥੧॥
Maharaj Ji said, “The ‘S’ that I have written signifies the True Parmeshar (God). The One who has created the entire creation, He is the Master of all, the Lord of all.” “Pandha Ji, if the letters you teach do not remind us of Parmeshar, if they do not speak of the Divine, then I do not wish to learn them. I only want to learn those letters that speak solely of Parmeshar Ji.”
ਮਨ ਕਾਹੇ ਭੂਲੇ ਮੂੜ ਮਨਾ ਜਬ ਲੇਖਾ ਦੇਵਹਿ ਬੀਰਾ ਤਉ ਪੜਿਆ
"O mind, why have you forgotten? Why have you forsaken the One who is your Master, your Lord?"
Maharaj Ji said “Pandha Ji if you can give a Lekha (an account) to the Divine, then we will consider you truly learned. You claim to be educated, but can you truly stand before the Divine?”
Maharaj Ji continued, “If you can give Lekha to the Divine, then I will accept that you are truly educated.” Lekha means acknowledging the One who has given us this human body, these hands and feet, these eyes, this tongue, and such supreme intelligence. He has given us so much—what have we given Him in return?” Maharaj Ji continued, “Whatever the Divine has given you, serve Him in the same way He has served you. Out of all creation, He has gifted you the most supreme human form; He has blessed you with the highest intellect. If you can return that account in full, only then will I accept that you are truly educated.”
The second letter that emerged from the holy mouth of Maharaj Ji is 'ੲ' (Eerhee). The meaning behind (ੲ) “Eerhee” is that the Divine is One—the Primal Being (Aad Purakh). Everything originates from Him, every creation takes shape through Him, and all existence is formed by His will
ਈਵੜੀ ਆਦਿ ਪੁਰਖੁ ਹੈ ਦਾਤਾ ਆਪੇ ਸਚਾ ਸੋਈ ॥
And that One always remains constant and unchanging, while everything else continues to come and go, form and dissolve.
ਏਨਾ ਅਖਰਾ ਮਹਿ ਜੋ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਿਸੁ ਸਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥
Maharaj Ji said that among these letters, the one who discovers the letter that should be meditated upon will have no account left on their head (will be freed from the cycle of birth and death). And then Maharaj Ji revealed that those letters are "ਵ” (V), “ਹ” (H), “ਗ” (G), “ਰ” (R)- Vaheguru)…
Even though it has been revealed that the word is “Vaheguru,” true understanding will come only through devotion and Bhagti (spiritual practice). Maharaj Ji said, “All letters ultimately speak of the One Parmeshar, but which letter should we take to chant His Name? It is through chanting that we truly come to know Parmeshar, to feel Him, to experience His manifestation, and ultimately to merge into Him.”
After that comes the letter 'ੳ' (Ura)
ਊੜੈ ਉਪਮਾ ਤਾ ਕੀ ਕੀਜੈ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥
Maharaj Ji said that 'ੳ' (Ura) reminds us that we should only praise the One who has no limit. Only He is worthy of praise because every other being is finite and has a limited lifespan. Only the One, Waheguru, is infinite and beyond all limits.
ਸੇਵਾ ਕਰਹਿ ਸੇਈ ਫਲੁ ਪਾਵਹਿ ਜਿਨੑੀ ਸਚੁ ਕਮਾਇਆ ॥੩॥
One who serves and chants Naam—the one who continuously remembers Naam and lives truthfully—receives the ultimate reward. And what is that reward? Giaan (divine wisdom).
ਙੰਙੈ ਙਿਆਨੁ ਬੂਝੈ ਜੇ ਕੋਈ ਪੜਿਆ ਪੰਡਿਤੁ ਸੋਈ ॥
The next letter that emerged from the holy mouth of Maharaj Ji is “ਙ'' (Agangaa). Maharaj Ji tells the Pandit “Pandit Ji, if you understand Parmeshwar, then Parmeshwar Ji will bless you with Giaan (divine wisdom), and only then will we call you a truly learned Pandit”.
ਸਰਬ ਜੀਆ ਮਹਿ ਏਕੋ ਜਾਣੈ ਤਾ ਹਉਮੈ ਕਹੈ ਨ ਕੋਈ ॥
When we truly realize that Parmatma is One and that He alone pervades all, that it is only Parmatma who is operating through everything, and that nothing else truly exists—not even "I" or any other separate being—then we attain true understanding. Maharaj Ji says “A truly learned Pandit is one who has been given the Giaan that I do not exist, only God exists”.
Next comes the letter 'ਕ' (Kakka).
ਕਕੈ ਕੇਸ ਪੁੰਡਰ ਜਬ ਹੂਏ ਵਿਣੁ ਸਾਬੂਣੈ ਉਜਲਿਆ ॥
ਜਮ ਰਾਜੇ ਕੇ ਹੇਰੂ ਆਏ ਮਾਇਆ ਕੈ ਸੰਗਲਿ ਬੰਧਿ ਲਇਆ ॥੫॥
Maharaj Ji explained the meaning of the letter ‘Ka’, saying, “When your hair turns white (whether you apply soap or not, it will remain white) , let ‘Ka’ remind you that your time is nearing and that the messengers of Dharam Rai (the Divine Judge) have begun their journey to take you away. And when you look around, you will see yourself trapped in the bonds of the world, entangled in worldly attachments. That is why they are coming to take you. But if you are not bound by worldly attachments, then those messengers will not be able to come for you.”
ਖਖੈ ਖੁੰਦਕਾਰੁ ਸਾਹ ਆਲਮੁ
Just as Maharaj Ji gives us the divine symbol ੴ, for Muslims, the word "Khundkaar" is used. From ੴ, all forms (Akaar) have come into existence. Here, the letter 'ਖ' (Khakha) represents Khundkaar, meaning the Creator (Khuda) from whom all forms originate. Maharaj Ji speaks in a beautiful manner in the language of each being, helping them understand that the One Khuda is the Sovereign (Shah) of the entire world.
ਖਖੈ ਖੁੰਦਕਾਰੁ ਸਾਹ ਆਲਮੁ ਕਰਿ ਖਰੀਦਿ ਜਿਨਿ ਖਰਚੁ ਦੀਆ ॥
The One has sent us into this world with an allowance to spend—what is that allowance? Our breaths (Swaas). We are in His hands; He owns us. He has bought us and sent us to this world with a purpose to make a true trade.To make that true trade, He has given us capital—our breaths. He says: "Take this wealth (Swaas) and use it to make a true deal”.
He has sent us with our provisions tied to us; He has not sent us empty-handed. He did not send us into this world without resources. He gave us the wealth of breaths (Swaas), the capital to make a true trade. It is up to us how we use it—whether we waste it on falsehood or invest it in truth and devotion.
ਬੰਧਨਿ ਜਾ ਕੈ ਸਭੁ ਜਗੁ ਬਾਧਿਆ ਅਵਰੀ ਕਾ ਨਹੀ ਹੁਕਮੁ ਪਇਆ ॥
The entire world exists within the command (Hukam) of that One God. It is not under anyone else’s command. If a king believes that the world runs by his orders—he is mistaken. The entire universe operates only within the divine command of the One Creator. Everything happens according to His Will, not by anyone else's authority.
ਗਗੈ ਗੋਇ ਗਾਇ ਜਿਨਿ ਛੋਡੀ ਗਲੀ ਗੋਬਿਦੁ ਗਰਬਿ ਭਇਆ ॥
Maharaj Ji says that ‘ਗ’ (gaggaa) reminds us that those beings who do not sing the praises of God but only speak about Him will eventually develop Pride (Hankaar), thinking, “I know everything.” They will begin making grand claims and confidently telling others, “This is how it is” or “That is how it should be.”
ਘੜਿ ਭਾਂਡੇ ਜਿਨਿ ਆਵੀ ਸਾਜੀ ਚਾੜਣ ਵਾਹੈ ਤਈ ਕੀਆ ॥੭॥
Maharaj Ji explained, When the Divine sends a being into this world, He gives them an ‘unbaked vessel’ and says, “Take the warmth of these breaths and use them to harden this vessel. If you do so, this vessel will neither break nor face death.” Maharaj Ji further explains that those whose vessels remain unbaked will be cast into that very fire—and what is that fire? The cycle of 8.4 million life forms (Chaurasi Lakh June).
That is why we must strengthen our awareness and deeply reflect: “Why have we come into this world?”
Everything else we desire will follow us, but the one who firmly holds onto the Divine, onto Guru Nanak Sahib’s path, will not even look toward material wealth (Maya).
ਘਘੈ ਘਾਲ ਸੇਵਕੁ ਜੇ ਘਾਲੈ ਸਬਦਿ ਗੁਰੂ ਕੈ ਲਾਗਿ ਰਹੈ ॥
Maharaj Ji said, “A true servant is one whose efforts bear fruit when they remain connected to the Guru’s Shabad.”
In the beginning, we have to chant ‘Vaheguru, Vaheguru’ outwardly. Over time, it starts to manifest within, and then we naturally begin to hear it internally. Eventually, we feel it at all times, experience it deeply, and ultimately become one with it. This brings immense bliss. In the beginning, however, one must put in great effort and dedication.
ਬੁਰਾ ਭਲਾ ਜੇ ਸਮ ਕਰਿ ਜਾਣੈ ਇਨ ਬਿਧਿ ਸਾਹਿਬੁ ਰਮਤੁ ਰਹੈ ॥
One should see both good and bad as equal—whether there is profit or loss, gain or harm, praise or criticism, illness or health, conflict or happiness. Maharaj Ji said, “In every situation, remain connected to the Divine.”
ਚਚੈ ਚਾਰਿ ਵੇਦ ਜਿਨਿ ਸਾਜੇ ਚਾਰੇ ਖਾਣੀ ਚਾਰਿ ਜੁਗਾ ॥
Then the letter ‘Ch’ (Chacha) signifies that Parmatma created four Yugas (ages) and four Vedas so that beings could contemplate and reflect upon Him. Additionally, there are four sources of birth (Khaniyan)—which refer to the ways in which Parmatma manifests creation. These four types of birth are: 1) From the mother’s womb (Jeej Khani), 2) From an egg (Andaj Khani), 3) from sweat or moisture (Sehaj Khani), 4) From the earth (Uttabhuj Khani). Thus, these four methods are the ways through which Parmatma creates life.
ਜੁਗੁ ਜੁਗੁ ਜੋਗੀ ਖਾਣੀ ਭੋਗੀ ਪੜਿਆ ਪੰਡਿਤੁ ਆਪਿ ਥੀਆ ॥੯॥
Parmatma alone has been the eternal Yogi—detached and beyond worldly ties. He Himself has become the Bhogi—the one who experiences creation. And He Himself is the Pandit—the knower of all knowledge. He alone possesses absolute wisdom. Thus, the letter ‘Ch’ (Chacha) reminds us that everything that exists is created by Parmeshwar Himself. He is both Nirankar (Formless) and Akaar (With Form). There is nothing beyond Him, yet He remains untouched by the material world—completely detached.
ਛਛੈ ਛਾਇਆ ਵਰਤੀ ਸਭ ਅੰਤਰਿ ਤੇਰਾ ਕੀਆ ਭਰਮੁ ਹੋਆ ॥
Darkness of illusion prevails within everyone, making it difficult to see clearly. It is only because we are in darkness that we do not see the Divine in everything- instead, we see everything as separate and distinct. The letter ‘Ch’ (Chhacha) teaches us that even illusion (Bharam) has been created by Him.
ਭਰਮੁ ਉਪਾਇ ਭੁਲਾਈਅਨੁ ਆਪੇ
ਤੇਰਾ ਕਰਮੁ ਹੋਆ ਤਿਨ੍ ਗੁਰੂ ਮਿਲਿਆ ॥੧੦॥
Everyone has been led into illusion, forgetting the Truth, believing that everything is distinct. But Maharaj Ji says, “It is You alone who has created this illusion”. There is only You (God), and nothing else.”
Then, when His grace is bestowed upon someone, he/she receives the Guru, and the illusion is dispelled; and we receive the Guru when we partake in Khande-Batte da Amrit (the sacred initiation). When it is His Will and His mercy, then the Guru enters our lives.
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- Sri Guru Nanak Dev Ji revealed the Gurmukhi script as a divine medium for expressing Truth, with each letter carrying deep spiritual and philosophical significance. Exploring the meanings behind these letters can lead to a greater understanding of Sikhi and the nature of the Divine. Unlike scripts designed merely for communication, Gurmukhi was divinely revealed for conveying Truth. How does reading and reciting Gurbani in Gurmukhi affect our spiritual connection compared to translations?
- Sri Guru Nanak Dev Ji’s teaching on white hair as a reminder of life's impermanence is profound. How often do we reflect on our mortality, and how should this awareness shape our priorities? What does it mean to be truly prepared for the journey beyond this life?
- Sri Guru Nanak Dev Ji emphasized that everything we have is a gift from God. How do we offer our lives in service to the Divine? What daily practices can help us develop a mindset of gratitude and devotion?
- Recognizing the Divine in All: Sri Guru Nanak Dev Ji emphasized that the Divine is present in all beings. How can we train our eyes to see beyond external differences and recognize the One Light in everyone?
In what ways does acknowledging the Divine in all transform our interactions and relationships with others?
How can we overcome biases, prejudices, and ego-driven judgments that prevent us from truly seeing the Divine in others?
What daily practices can help us cultivate a constant awareness of Waheguru’s presence in all aspects of life?