SGGS pp 557-558, Vaddhans M: 1, Shabads 1-3.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

ਰਾਗੁ ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੧ ॥

Rāg vad▫hans mėhlā 1 gẖar 1.

Composition of (mahla 1) the first Guru in Raga Vaddhans, (ghar-u 1) to be sung to the first beat. 

ਅਮਲੀ ਅਮਲੁ ਨ ਅੰਬੜੈ ਮਛੀ ਨੀਰੁ ਨ ਹੋਇ ॥ ਜੋ ਰਤੇ ਸਹਿ ਆਪਣੈ ਤਿਨ ਭਾਵੈ ਸਭੁ ਕੋਇ ॥੧॥

Amlī amal na ambṛai macẖẖī nīr na ho▫e.  Jo raṯe sėh āpṇai ṯin bẖāvai sabẖ ko▫e. ||1||

There is nothing that (ambrrai = reaches) equals (amal-u) the intoxicant for (amli) an addict; and nothing (hoey = is) equals (neer-u) water for (machhi) the fish.

Similarly (jo) those (ratey) imbued with the love of (aapnai) their (sah-i) Master, tin) they find (sabh-u koey) everyone (bhaavai) likeable, because they see God in everyone. 1.

ਹਉ ਵਾਰੀ ਵੰਞਾ ਖੰਨੀਐ ਵੰਞਾ ਤਉ ਸਾਹਿਬ ਕੇ ਨਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī vañā kẖannī▫ai vañā ṯa▫o sāhib ke nāvai. ||1|| rahā▫o.

(Hau) I (vaari vanjna = am sacrifice) adore, (khanneeai vanjna = be cut into pieces) shall do anything (naavai) for Naam, i.e. obeying commands, of (tau) You (sahib) the Master. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਹਿਬੁ ਸਫਲਿਓ ਰੁਖੜਾ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕਾ ਨਾਉ ॥ ਜਿਨ ਪੀਆ ਤੇ ਤ੍ਰਿਪਤ ਭਏ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥੨॥

Sāhib safli▫o rukẖ▫ṛā amriṯ jā kā nā▫o.  Jin pī▫ā ṯe ṯaripaṯ bẖa▫e ha▫o ṯin balihārai jā▫o. ||2||

(Sahib-u) the Master is (rukhrra) a tree (saphlio) laden with fruits, (ja ka) whose (naau) name is (amrit-u) life-giving, i.e. the Master is the treasure of virtues which IT imparts to one who seeks.

(Jin) those who (peeaa) drink the elixir, i.e. conform to Naam, (tey) they (tripat bhaey = satiated) are contented; I (balihaarai jaau) adore (tin) them, i.e. those who get the wealth of Divine virtues look to nothing else – it is a benediction in itself. 2.

ਮੈ ਕੀ ਨਦਰਿ ਨ ਆਵਹੀ ਵਸਹਿ ਹਭੀਆਂ ਨਾਲਿ ॥ ਤਿਖਾ ਤਿਹਾਇਆ ਕਿਉ ਲਹੈ ਜਾ ਸਰ ਭੀਤਰਿ ਪਾਲਿ ॥੩॥

Mai kī naḏar na āvhī vasėh habẖī▫āʼn nāl.  Ŧikẖā ṯihā▫i▫ā ki▫o lahai jā sar bẖīṯar pāl. ||3||

Question: The Almighty-spouse (vasah-i) abides (naal-i) with (habheeaa’n) all soul-women, then (ki) how is it that IT is not (nadir-i avaahi) visible (mai) to me, i.e. why am I denied Divine experience

Answer:  (Kiau) how can (tikhaa) the thirst of (tihaaiaa) a thirsty person (lahai) be quenched when there is (paal-i) a wall (bheetar-i = in) between him/her and (sar = pool) the source of water, i.e. it is ego in the mind that separates the soul from the Master, and does not let the Master within be recognized. 3.

ਨਾਨਕੁ ਤੇਰਾ ਬਾਣੀਆ ਤੂ ਸਾਹਿਬੁ ਮੈ ਰਾਸਿ ॥ ਮਨ ਤੇ ਧੋਖਾ ਤਾ ਲਹੈ ਜਾ ਸਿਫਤਿ ਕਰੀ ਅਰਦਾਸਿ ॥੪॥੧॥

Nānak ṯerā bāṇī▫ā ṯū sāhib mai rās.  Man ṯe ḏẖokẖā ṯā lahai jā sifaṯ karī arḏās. ||4||1||

O Master, Nanak is (teyra) Your (baania) trader and (too) You my (sahib-u) Master/provider of (raas-i = capital) the finance, i.e. You are the source of virtues which are the guide for my life.

(Dhokha = cheating) delusion (tey) from (man) the mind (lahai) is removed (ja) when one (kari ardaas-i) makes supplication to obtain awareness of (sifat-i) Divine virtues – the mind then finds the Master within. 4. 1.

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Note: Gurbani often uses the husband-wife relationship as metaphor to describe that between the Almighty-husband and the soul-wife. Yearning of the soul and efforts in this regard result in union of the soul with the Supreme soul and is compared to consummation of marriage between husband and wife. This is the context of the Shabad below.

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਗੁਣਵੰਤੀ ਸਹੁ ਰਾਵਿਆ ਨਿਰਗੁਣਿ ਕੂਕੇ ਕਾਇ ॥ ਜੇ ਗੁਣਵੰਤੀ ਥੀ ਰਹੈ ਤਾ ਭੀ ਸਹੁ ਰਾਵਣ ਜਾਇ ॥੧॥

vad▫hans mėhlā 1.  Guṇvanṯī saho rāvi▫ā nirguṇ kūke kā▫e.  Je guṇvanṯī thī rahai ṯā bẖī saho rāvaṇ jā▫e. ||1||

Composition of the first Guru in Raga Vaddhans. A (gunvanti = virtuous) likeable soul-wife (raaviaa) enjoys company of (sah-u = spouse) the Almighty-husband; (kaaey = why?) it is no use for (nirgun-i) a virtue-less woman (kookey = crying) to complain – the fault lies with her.

(Jey) if she (thee rahai) becomes (gunvanti) virtuous, (ta) then she can (bhi) also (jaaey = go) try to (raavan) obtain company of the Master. 1.

ਮੇਰਾ ਕੰਤੁ ਰੀਸਾਲੂ ਕੀ ਧਨ ਅਵਰਾ ਰਾਵੇ ਜੀ ॥੧॥ ਰਹਾਉ ॥

Merā kanṯ rīsālū kī ḏẖan avrā rāve jī. ||1|| rahā▫o.

(Kant-u = spouse) Almighty Master (meyra = my) of all is (reesaaloo = house of relish) the treasure of joy, (kee) why should (dhan = wife) any soul (raavey = seek pleasure) seek solace (avraa) anywhere else, i.e. engage in worship of gods/goddesses or rituals. 1.

(Rahaau) dwell on this and contemplate.

ਕਰਣੀ ਕਾਮਣ ਜੇ ਥੀਐ ਜੇ ਮਨੁ ਧਾਗਾ ਹੋਇ ॥ ਮਾਣਕੁ ਮੁਲਿ ਨ ਪਾਈਐ ਲੀਜੈ ਚਿਤਿ ਪਰੋਇ ॥੨॥

Karṇī kāmaṇ je thī▫ai je man ḏẖāgā ho▫e.  Māṇak mul na pā▫ī▫ai lījai cẖiṯ paro▫e. ||2||

The soul can become virtuous if its (karni) deeds (theeai) become (kaaman = spell used to control someone) charming to cause the Master accept the soul; using an allegory, (jey) if (man-u) the mind (hoey) be (dhaaga) the thread/string.

(Maanak-u = jewel) the Master is not (paaeeai) obtained (mul-i = at a price) with money/offerings, but by (leejai proey) stringing (chit-i) on the mind – as string as above.

Message. The way for the soul-wife to become acceptable to the Almighty-spouse is through good deeds and ever keeping IT in mind, not rituals.

ਰਾਹੁ ਦਸਾਈ ਨ ਜੁਲਾਂ ਆਖਾਂ ਅੰਮੜੀਆਸੁ ॥ ਤੈ ਸਹ ਨਾਲਿ ਅਕੂਅਣਾ ਕਿਉ ਥੀਵੈ ਘਰ ਵਾਸੁ ॥੩॥

Rāhu ḏasā▫ī na julāʼn ākẖāʼn ambṛī▫ās.  Ŧai sah nāl akū▫aṇā ki▫o thīvai gẖar vās. ||3||

But the problem is that I (dasaaee) ask and am told (raah-u) the path to the Master, do not (julaa) go on that path, but (aakhaa’n) say I have (ammrreeaas-u) reached the destination, i.e. the scriptures and the guru teach, we learn from them but do not act and still say we have attained union with the Master.

O (sah) Master, I (akooanaa) do not talk with (tah) You – I ignore Your virtues and commands; (kiau) how can Your (ghar) house then (theevai) be my (vaas-u) abode, i.e. a soul cannot expect to attain union with the Master without remembering and emulating Divine virtues. 3.

ਨਾਨਕ ਏਕੀ ਬਾਹਰਾ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਤੈ ਸਹ ਲਗੀ ਜੇ ਰਹੈ ਭੀ ਸਹੁ ਰਾਵੈ ਸੋਇ ॥੪॥੨॥

Nānak ekī bāhrā ḏūjā nāhī ko▫e.  Ŧai sah lagī je rahai bẖī saho rāvai so▫e. ||4||2||

Says Nanak: (Baahara = outside) without (eyki) the One, there is (naahi koey = not any) not another Master.

(Jey) if the soul (rahai) remains (lagi) attached with (tai) You (sah) the Master, (soey) that soul (raavai = enjoys) unites with (saah-u) the Master. 4. 2.

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Note: In this Shabad, Guru Nanak uses need for sincere love and understanding between spouses to enjoy their union, as metaphor for love between the soul-bride and the Almighty-husband. He emphasizes the need to give up ego and truly live by Divine virtues and commands.

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥ ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥ ਤੇਰੇ ਮੁੰਧ ਕਟਾਰੇ ਜੇਵਡਾ ਤਿਨਿ ਲੋਭੀ ਲੋਭ ਲੁਭਾਇਆ ॥

vad▫hans mėhlā 1 gẖar 2.  Morī ruṇ jẖuṇ lā▫i▫ā bẖaiṇe sāvaṇ ā▫i▫ā.  Ŧere munḏẖ katāre jevdā ṯin lobẖī lobẖ lubẖā▫i▫ā.

Composition of the first Guru in Raga Vaddhans, (ghar-u 2) to be sung to the second beat. O (bhainey = sister) my companions, (saavan-u = month when rains arrive) the rains are (aaia = come) here and (mori) the peacocks (run jhun laaia) are singing, i.e. environment is romantic – human birth is the chance to be with the Master.

The soul-wife says to the Almighty; this (lobhi = greedy) gullible (mundh) woman – the human mind – is (lubhaaia) enticed by (teyrey) your (kattaarey) dagger-like eyes – beauty in nature; (tin-i = they) it acts as (jeyvadda/jeyvrraa) a rope tying me with (lobh = greed) fascination for You.

ਤੇਰੇ ਦਰਸਨ ਵਿਟਹੁ ਖੰਨੀਐ ਵੰਞਾ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਕੁਰਬਾਣੋ ॥ ਜਾ ਤੂ ਤਾ ਮੈ ਮਾਣੁ ਕੀਆ ਹੈ ਤੁਧੁ ਬਿਨੁ ਕੇਹਾ ਮੇਰਾ ਮਾਣੋ ॥

Ŧere ḏarsan vitahu kẖannī▫ai vañā ṯere nām vitahu kurbāṇo. Jā ṯū ṯā mai māṇ kī▫ā hai ṯuḏẖ bin kehā merā māṇo.

I wish to have (darsan = sight) vision of You and (vittah-u) for that (khanneeai vanjna) am ready to be cut into pieces, i.e. do anything; I (kurbaano = sacrifice) adore Your (naam) virtues, i.e. wish to be aware of Your virtues and emulate them.

(Ja) when (too) You are with me (ta) then I (maan keea = am proud) have worth, (bin-u) without (tudh-u) You I have (keyha = what?)  no (maano = pride) worth – I can hope to unite with You only by emulating Your virtues, not without them.

ਚੂੜਾ ਭੰਨੁ ਪਲੰਘ ਸਿਉ ਮੁੰਧੇ ਸਣੁ ਬਾਹੀ ਸਣੁ ਬਾਹਾ ॥ ਏਤੇ ਵੇਸ ਕਰੇਦੀਏ ਮੁੰਧੇ ਸਹੁ ਰਾਤੋ ਅਵਰਾਹਾ ॥

Cẖūṛā bẖann palangẖ si▫o munḏẖe saṇ bāhī saṇ bāhā. Ėṯe ves kareḏī▫e munḏẖe saho rāṯo avrāhā.

The soul tells the self: (Mundhey) o woman, (bhann-u) smash your (choorra) bridal-bangles (siau) on (baahi = arms) the frame of (plangh) the bed (san-u) along with your (baaha) arms, i.e. give up your adornments.

You (kareydeeay) wear (eytey) so many (veys = garb) adornments of a bride, (mundhey) o woman, but (sah-u = spouse) the Master (raato) loves (avraaha) elsewhere – it is not pretence/rituals but deeds which impress the Master.

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ਨਾ ਮਨੀਆਰੁ ਨ ਚੂੜੀਆ ਨਾ ਸੇ ਵੰਗੁੜੀਆਹਾ ॥ ਜੋ ਸਹ ਕੰਠਿ ਨ ਲਗੀਆ ਜਲਨੁ ਸਿ ਬਾਹੜੀਆਹਾ ॥

Nā manī▫ār na cẖūṛī▫ā nā se vangūṛī▫āhā.  Jo sah kanṯẖ na lagī▫ā jalan sė bahṛī▫āhā.

O woman, You have found (na) neither the right (maneeaar-u = bangle seller) make-up man – the guru, nor have you found (sey) such (no (choorreeaa) bangles or (vangurreeaha) bracelets – adornments that can please the Master, i.e. you have not learnt to live y Divine virtues and commands.

(Baahrreeaaha) the arms (jo) which are not (lageeaa = touch) put (kantth-i) round the neck of (sah) the spouse (jalan-u) be burnt, i.e. one who only practices pretence and rituals cannot have vision of the Master and is disappointed/repents.

ਸਭਿ ਸਹੀਆ ਸਹੁ ਰਾਵਣਿ ਗਈਆ ਹਉ ਦਾਧੀ ਕੈ ਦਰਿ ਜਾਵਾ ॥ ਅੰਮਾਲੀ ਹਉ ਖਰੀ ਸੁਚਜੀ ਤੈ ਸਹ ਏਕਿ ਨ ਭਾਵਾ ॥

Sabẖ sahī▫ā saho rāvaṇ ga▫ī▫ā ha▫o ḏāḏẖī kai ḏar jāvā.  Ammālī ha▫o kẖarī sucẖjī ṯai sah ek na bẖāvā.

A soul-woman who does not receive the love of Almighty-spouse wails: (Sabh-i) all (saheeaa) girlfriends (gaeeaa) go to (raavan-i = enjoy) be with (sah-u) the Master-spouse, (kai dar-i = whose door) to whom do (hau) I, (daadhi = burnt) virtue-less woman (jaava) go? – I cannot hope to be acceptable to the Master, because –

I think (hau) I am (khari) greatly (suchaji) skilled/accomplished, o (ammaali = friends) others, but (na eyk-i) not one of the virtues/rituals is (bhaava) liked by (tai) You, (sah) the Master.

ਮਾਠਿ ਗੁੰਦਾੲ​‍ਂ​‍ੀ ਪਟੀਆ ਭਰੀਐ ਮਾਗ ਸੰਧੂਰੇ ॥ ਅਗੈ ਗਈ ਨ ਮੰਨੀਆ ਮਰਉ ਵਿਸੂਰਿ ਵਿਸੂਰੇ ॥

Māṯẖ guʼnḏā▫īʼn patī▫ā bẖarī▫ai māg sanḏẖūre.  Agai ga▫ī na mannī▫ā mara▫o visūr visūre.

I may (maatth-i gundaa’nee = make good plaits) nicely dress my (patteeaa) tresses, and (bhreeai) fill the (maag/maang) parting of hair (sandhoorey) with vermillion – the sign of a blessed married woman.

But, these adornments are not (manneeaa) accepted as qualification of the soul for union (gaee = on going, agai = ahead) by the Master, and soul (marau = dies) cries (visoor-i visoorey) in sorrowful repentance.

ਮੈ ਰੋਵੰਦੀ ਸਭੁ ਜਗੁ ਰੁਨਾ ਰੁੰਨੜੇ ਵਣਹੁ ਪੰਖੇਰੂ ॥ ਇਕੁ ਨ ਰੁਨਾ ਮੇਰੇ ਤਨ ਕਾ ਬਿਰਹਾ ਜਿਨਿ ਹਉ ਪਿਰਹੁ ਵਿਛੋੜੀ ॥

Mai rovanḏī sabẖ jag runā runnṛe vaṇhu pankẖerū.  Ik na runā mere ṯan kā birhā jin ha▫o pirahu vicẖẖoṛī.

As (mai) I (rovandi) wail, (sabh-u = all, jag-u = world) every creature (runa) cries; (vanhu) plants and (pankheyroo) birds cry, i.e. they all take pity on my state.

But (ik) the one thing that does not (runaa) weep is the cause of (birhaa) separation (tan ka = of the body) present within me, (jin-i) which has (vichhoorri) separated me from the Master i.e. my egoistic mind still does not relent.

ਸੁਪਨੈ ਆਇਆ ਭੀ ਗਇਆ ਮੈ ਜਲੁ ਭਰਿਆ ਰੋਇ ॥ ਆਇ ਨ ਸਕਾ ਤੁਝ ਕਨਿ ਪਿਆਰੇ ਭੇਜਿ ਨ ਸਕਾ ਕੋਇ ॥

Supnai ā▫i▫ā bẖī ga▫i▫ā mai jal bẖari▫ā ro▫e. Ā▫e na sakā ṯujẖ kan pi▫āre bẖej na sakā ko▫e.

O my Master, You (aaiaa) came (supnai) in my dream but (bhi) again (gaiaa) left and I (roey) cried with (jal-u) water (bhariaa) filled in my eyes, i.e. I imagined having found You but when I realized it was no so, I shed tears profusely.

O (piaarey) beloved, I (na sakaa) can neither (aaey) come (kan-i) to (tuhjh) you nor can I (bheyj) send (koey) someone as messenger to You – I am depressed as You seem to have forsaken me.

ਆਉ ਸਭਾਗੀ ਨੀਦੜੀਏ ਮਤੁ ਸਹੁ ਦੇਖਾ ਸੋਇ ॥

Ā▫o sabẖāgī nīḏ▫ṛī▫e maṯ saho ḏekẖā so▫e.

(Aau) come, o (sabhaagi = fortunate) blessed (needarreeay) sleep, (mat-u) just in case I (deykha = see) meet (soey = that) the One (sah-u) Master – in dream.

ਤੈ ਸਾਹਿਬ ਕੀ ਬਾਤ ਜਿ ਆਖੈ ਕਹੁ ਨਾਨਕ ਕਿਆ ਦੀਜੈ ॥ ਸੀਸੁ ਵਢੇ ਕਰਿ ਬੈਸਣੁ ਦੀਜੈ ਵਿਣੁ ਸਿਰ ਸੇਵ ਕਰੀਜੈ ॥ ਕਿਉ ਨ ਮਰੀਜੈ

ਜੀਅੜਾ ਨ ਦੀਜੈ ਜਾ ਸਹੁ ਭਇਆ ਵਿਡਾਣਾ ॥੧॥੩॥

Ŧai sāhib kī bāṯ jė ākẖai kaho Nānak ki▫ā ḏījai.  Sīs vadẖe kar baisaṇ ḏījai viṇ sir sev karījai.  Ki▫o na marījai jī▫aṛā na ḏījai jā saho bẖa▫i▫ā vidāṇā. ||1||3||

Says Nanak: (Kiaa) what shall I (deejai = give) offer to one who (aakhai = says) tells me (baat = talk) about (tai) You (sahib) the Master – makes me aware of Your virtues and commands?

I should (vaddhey kar-i) cut off my (sees-u) head, (deejai = give) offer it as (baisan-u) seat and (seyv kareejai) serve (vin-u) without (sir) the head – I shall give up my ego and do anything at the bidding of that person.

(Kio) why should one not (mareejai = die) shed ego and not (deejai) give up (jeearraa) life (ja) when (sahu) the Master (bhaiaa) becomes (viddaanaa) a stranger – forsakes the soul. 1. 3.