SUBLIME ARROWThrough the Gur-Shabad, one crosses over this terrifying world-ocean (ਸੰਸਾਰ-ਸਮੁੰਦਰ).
(With the help of the Gur-Shabad) the duality within is burnt away within.
In the Mind's Sky, drawing the Bow (of the Gur-Shabad), taking up Sublime
Arrow (Gur-Giaan), death is killed (the fear of death, ਮੌਤ ਦੇ ਡਰ ਨੂੰ, ਆਤਮਕ ਮੌਤ ਨੂੰ, etc.) ||9|| (sggs 1042).
Mortality is death or "Jeevan Bandhan". Immortality is deathlessness (Amrit) or "Jeevanmukti". From time immemorial, how to conquer mortality and attain the state of Immortality has been the focal point of man's searching. The Gurbani (sggs) reveals to us the mystery and secret as to how one can go about abandoning all that is transient (Maya) and attain all that is Permanent (beyond maya). WE are urged to draw the bow of the Mool-realization in the mind's sky and take up the Supreme Arrow (Gur-Giaan...). Then the Immortal state without modification, without suffering and anxiety, without fears and desires, without likes and dislikes, without beginning and end, without birth and death, without diversity and differences (Doojaa Bhaav) will shine forth within.
- ਇਹੁ ਭਵਜਲੁ ਜਗਤੁ ਸਬਦਿ ਗੁਰ ਤਰੀਐ ॥ ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਜਰੀਐ ॥ ਪੰਚ ਬਾਣ ਲੇ ਜਮ ਕਉ ਮਾਰੈ ਗਗਨੰਤਰਿ ਧਣਖੁ ਚੜਾਇਆ ॥੯॥: Ih bhavajal jagat sabadi gur treeai. Antar kee dubidhaa antar jareeai. Panch baan le jam kaou maarai gagnantri dhanakh charhaaiaa ||9||: Through the Gur-Shabad, one crosses over this terrifying world-ocean (ਸੰਸਾਰ-ਸਮੁੰਦਰ). (With the help of the Gur-Shabad) the duality within is burnt away within. In the Mind's Sky, drawing the Bow (of the Gur-Shabad), taking up the Sublime Arrow (Gur-Giaan), death is killed (the fear of death, ਮੌਤ ਦੇ ਡਰ ਨੂੰ, ਆਤਮਕ ਮੌਤ ਨੂੰ, etc.) ||9|| (sggs 1042).
In the above verse, we are taking the term "Panch" (ਪੰਚ as Sharesht or Sublime, Supreme...). Panch (ਪੰਚ) is also seen translated as "five" ...). The problem with taking the "Panch" as "five" will be to put some arbitrary number on Giaan (which cannot be limited to some number), or limit Divine Virtues to "five" only, knowing that Divine Virtue are infinite in number. Therefore, in this article, "Panch" (ਪੰਚ ) is taken as Sharesht or Sublime, etc.
In order to hit a physical target or a "bull's eye" per se, one needs a material bow and arrows. However, such gross bow and arrows would not pierce a subtle target of the Gurbani - the Divine Mool within (Source, Origin, Jot...). Because, only the gross works on the gross, and only the subtle works on the subtle.
The Gurbani's bow, arrows, and space are subtle, because it's target (the Mool, the Lord...) is very sublime! As revealed by the Gurbani here, the sublime bow is made of the "Tenth Gate" (Naam-consciousness or Shabad-Surti) and is drawn in the space of mental Purity (egolessness or desirelessness, Aatam Giaan...).
The Gurbani indicates that a Giaanee (a person of Aatam Giaan, Divine Knowledge, Spiritual Wisdom) deals only with Divine Virtues (ਗੁਣ), and One Truth (Sach)...
- ਗੁਣ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਇ ॥ ਗੁਣ ਮਹਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥: Gun veechare giaanee soi. Gun mahi giaanu praapati hoi (931).
- ਸਲੋਕੁ ॥ ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਸਾਚਾ ਸੋਇ ॥ ਅਵਰੁ ਨ ਪੇਖੈ ਏਕਸੁ ਬਿਨੁ ਕੋਇ ॥ ਨਾਨਕ ਇਹ ਲਛਣ ਬ੍ਰਹਮ ਗਿਆਨੀ ਹੋਇ ॥੧॥: Saloku || Mani saachaa mukhi saachaa hoi. Awaru n pekhai ekasu binu koi. Nanak ih lachhan brahm giaanee hoi ||1|| (sggs 272).
Thus, the sublime arrow is none other than the Divine Knowledge/Divine Virtues such as true contentment, compassion, Dharma, Truth, and so on.
- ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਮਦ ਮਤਸਰ ਏ ਖੇਲਤ ਸਭਿ ਜੂਐ ਹਾਰੇ ॥ ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸਚੁ ਇਹ ਅਪੁਨੈ ਗ੍ਰਿਹ ਭੀਤਰਿ ਵਾਰੇ ॥੧॥: Sat Santhokh dayaa dharam sach ih apnai grih bheetari vogaa ||1||: (Remaining in the Company of Sat -Truth- within) Lust, anger, intoxication with Maya and jealousy — (it's like) I have lost all of these in the gambling. True contentment, compassion, Dharma, and Truth — I have ushered these into my Inner Home ||1|| (sggs 379).
Truth (Sach) is of three kinds: Relative truths, imaginary truths, and the Absolute Truth.
The Gurbani Truth is Absolute (Ik, One...).
Relative truths influence man during the waking state (the world of matter, Maya), which is changeful, ever in the state of flux. Majority of us can only appreciate the relative knowledge, because, in the waking-state-ego, the worldly or material truth we often identify with is based on relativity. Thus all values pertaining to man and nature are said to be relative truths. All values pertaining to man in the dream-state-ego are imaginary truths. This field of consciousness in the dream-state-ego results from the play of consciousness in the subtle body. During the waking-state, the mind experiences the world of sense-objects and gathers impressions. During the dream-state, one part of the dreamer's mind observes these impressions in another portion of his own mind! Thus the imaginary truths are far more fleeting, vague, transient, and ambiguous than the relative truths we perceive in the waking state. During the deep sleep (thoughtlessness) and in the Sunn-Samaadhi (Absolute Silence), the devotee abides in his True Nature, the Mool within (Jot, Source, Origin...), and cognizes the Absolute Truth. Beyond the apprehension of the mind, this Absolute Truth which is omnipresent and which is Pure Consciousness devoid of objectivity, is referred to various names such as Self, Existence, Pure Knowledge, Bliss, Order, Light, Satguru, Saadh, Sajjan, and so on.
- ਸੁੰਨ ਸਮਾਧਿ ਗੁਫਾ ਤਹ ਆਸਨੁ ॥ ਕੇਵਲ ਬ੍ਰਹਮ ਪੂਰਨ ਤਹ ਬਾਸਨੁ ॥ ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥: Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat (sggs 894).
- ਅੰਤਰਿ ਸਾਚੁ ਬਾਹਰਿ ਸਾਚੁ ਵਰਤਾਏ ॥ ਸਾਚੁ ਨ ਛਪੈ ਜੇ ਕੋ ਰਖੈ ਛਪਾਏ ॥ ਗਿਆਨੀ ਬੂਝਹਿ ਸਹਜਿ ਸੁਭਾਏ ॥੫॥: Antar saach baahar saach vartaae. Saach na shapai je ko rakhai shapaae. Giaanee boojhahi sahaj subhaae||5||: (that person) who has Truth pervading within and without (ਅੰਦਰ ਬਾਹਰ ਪ੍ਰਭੂ ਦਾ ਪਰਕਾਸ), even if he tries to hide the Truth, he cannot hide it. The Giaanee understands this (Reality or Truth) intuitively (ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕ ਕੇ) ||5|| (sggs 232).
The man in Truth (i.e., the Gurmikh, Giaanee), for example, knows that the physical body is not his True Mool (Jot, Source, Origin...). To the contrary, he sees the body as a product of false ego or deluded understanding. He sees that he is the Joti-Svaroopa, the omnipresent Infinite Consciousness which pervades everything. Thus, because he knows he is the Pure Mool, pleasure and pain of the physical body do not pertain to him. In other words, his understanding is not deluded into thinking that he is the body which is subject to birth, disease, old age, decay, and death. To a man in Truth, One Timeless Light of Consciousness exists as the sole Reality in everything and everywhere. He sees no division or diversity between the Mool within (Jot, Source, Origin...) himself and others, and he knows that there is no substance in objectivity. He is beyond duality who sees all things strung in the One Consciousness as beads are strung on a thread. The man in truth knows he is not the body, mind, intelligent, "this" or "that". He showers his love and compassion on all, equally. He is unaffected by the joy, suffering, birth, death, etc., because he knows all happens in the Mool within, which is stationary.
- ਸਚੁ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥: Sachu karanee Sabad hai saar: The practice of Truth is the essence of the Shabad (sggs 114).
- ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ॥ ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥੧॥: Mai avar giaan n dhiaan poojaa Hari Naam antari vasi rahe. Bhekh bhavnee hath n jaanaa Nanakaa sach gahi rahe ||1||: God's Name dwells deep within me, I know no other wisdom, meditation or worship. I know nothing about religious robes, pilgrimages or stubbornness; O Nanak, I only hold tight to the Truth ||1|| (sggs 843).
- ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥: Sach khand vasai nirankaar: In the Realm of Truth, the Formless Lord abides (sggs 8).
The man in truth sees false as false and rejects it. He is beyond Mayaic desires and related fears. Thus, free of doubts and material pollution and corruption, his mind is the treasure of the Naam (Aatam Giaan). He is free of selfishness, the source of all evil. With the rise of the Truth, the unreality vanishes; only the one Pure, All-pervading Consciousness remains. For such person there is no time (birth and death), no creator, no creation, no destruction, no worlds, no universe, no existence, no names, no forms, no "I-me-mine-your", no truth, no false, no likes and dislikes, no humans, no demons, no elements, no bodies and senses, no mind and thoughts, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end. Only that person sees Truth who knows that All is at All times, beyond the comprehension of the body-mind-intellect.
- ਤਬ ਲਗੁ ਮਹਲੁ ਨ ਪਾਈਐ ਜਬ ਲਗੁ ਸਾਚੁ ਨ ਚੀਤਿ ॥: Tab lag mahal na paaeeai jab lag saach n cheeti: As long as the Truth does not enter into the consciousness, the Divine Presence is not realized (sggs 58).
- ਮਜਨੁ ਸੀਲੁ ਸਚੁ ਰਿਦੈ ਵੀਚਾਰਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਪਾਵੈ ਸਭਿ ਪਾਰਿ ॥ ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਸਾਚਉ ਭਾਇ ॥ ਸਚੁ ਨੀਸਾਣੈ ਠਾਕ ਨ ਪਾਇ ॥੯॥: Majanu seelu sachu ridai veechaari ..: Bathing in good conduct, and contemplating the Truth Within the Heart, one with (help of) the Shabad carries everyone across (five cognitive sense, mind and intellect). With the Truth in the mind as well as on lips, one is blessed with the banner (ਨੀਸਾਣ, ਰਾਹਦਾਰੀ) of Truth, and meets with no obstructions (of Bikaars, etc.) ||9|| (sggs 839).
A mind blinded to the false cannot search for Truth. Accordingly, the scriptures tell us to purge the mind of the false completely before the Truth can dawn on it. Divine Knowledge (Aatam-Giaan) alone removes ignorance. Once the ignorance is dispelled, or once the mind is purified of false ego and is illumined with the Spiritual Wisdom, all misapprehensions end. Upon attaining this state of direct Vision or apprehension of the Mool within (Source, Origin, Jot...), non-apprehension of Reality will not rise again. Absence of craving (Vaasnaas or latencies) for sense gratification, goodness, fearlessness, mental steadfastness, tranquility, magnanimity, spiritual wisdom, detachment, selfless actions, true humility, contentment, love for all, compassion, sweet speech, and so on, are the natural, non-intentional, and spontaneous qualities of a person who is established in Truth.
- ਵਿਣੁ ਸਚ ਸੋਚ ਨ ਪਾਈਐ ਭਾਈ ਸਾਚਾ ਅਗਮ ਧਣੀ ॥ ਆਵਣ ਜਾਣੁ ਨ ਚੁਕਈ ਭਾਈ ਝੂਠੀ ਦੁਨੀ ਮਣੀ ॥ ਗੁਰਮੁਖਿ ਕੋਟਿ ਉਧਾਰਦਾ ਭਾਈ ਦੇ ਨਾਵੈ ਏਕ ਕਣੀ ॥੨॥: Vin sach soch na paaeeai bhaaee sachaa agam dhanee...: O brother! Without the Truth (the Lord's Name, etc.), Purity (inner purity, ਆਤਮਕ ਪਵਿਤ੍ਰਤਾ, etc.) cannot be achieved; the Lord is True and Unfathomable. (Without the Truth) coming and going do not end, O brother; pride in worldly valuables is false. The one who becomes the Gurmukh, saves millions of people, brother, blessing them with even a particle of the Name ||2|| (sggs 608).
- ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥: Kiaa bhaveeai sachi soochaa hoi. Saach sabad bin mukti na koi ||1||Rahaaou||: What is the use of wandering around? Purity comes only through Truth. Without the True Shabad, no one finds liberation ||1||Pause|| (sggs 938).
- ੰਜਮੁ ਸਤੁ ਸੰਤੋਖੁ ਸੀਲ ਸੰਨਾਹੁ ਮਫੁਟੈ ॥: Sanjam sat santokh seel sannaahu maphutai: The armor of self-restraint, true contentment and humility can never be pierced (sggs 1397).
- ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥ ਸਫਲ ਸੁਹਾਗਣਿ ਨਾਨਕਾ ਅਪੁਨੇ ਪ੍ਰਭ ਭਾਵਉ ॥੪॥੧੫॥੪੫॥: Satt santokh daiaa dharam seegaar banaavaou. Safal suhaagan Nanakaa apne prabh bhaavaou || 4||15||45||: (O Lord, may I remain) embellished with true contentment, compassion and Dharma. O Nanak! Spiritual marriage is fruitful, (If the soul-bride) is pleasing to her God ||4||15||45| (sggs 812).
- ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੁਚਿ ਸੰਤਨ ਤੇ ਇਹੁ ਮੰਤੁ ਲਈ ॥ ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਮਨਹੁ ਪਛਾਨਿਆ ਤਿਨ ਕਉ ਸਗਲੀ ਸੋਝ ਪਈ ॥੨॥੪॥੯੦॥: Satu santokhu daya dharamu suchi santan te ihu mantu laee: Kahu Nanak jini manahu pashaaniaa tin kaou sagalee sojh paee ||2||4||90||: True contentment, compassion, Dharma and purity - I have received these from the Teachings of the Sant (Hukam...). Says Nanak, one who realizes (the Lord, Mool...) in his mind, achieves total Understanding (of higher spiritual life - ਉੱਚੇ ਆਤਮਕ ਜੀਵਨ ਦੀ). 2||4||90|| (sggs 822).
The Gurbani urges us to abide by Dharma at all costs. Through the Gur-Giaan (Divine Knowledge, Spiritual Wisdom, Aatam-Giaan, Gurmat, Shabad-Vichaar ...), the Gurbani urges us to build the fence of Dharma around. In fact, the Gurbani calls this earth "ਧਰਮ ਸਾਲ" (Dharam Saal - the place for Jeeva to practice Dharma, ਜੀਵਾਂ ਲਈ ਧਰਮ ਕਮਾਉਣ ਦਾ ਅਸਥਾਨ...).
- ਸਾਚ ਧਰਮ ਕੀ ਕਰਿ ਦੀਨੀ ਵਾਰਿ ॥ ਫਰਹੇ ਮੁਹਕਮ ਗੁਰ ਗਿਆਨੁ ਬੀਚਾਰਿ ॥੨॥: Saach Dharam kee kari deenee vaari. Farahe muhkam gur giaanu beechaari. ||2|| (sggs 430).
- ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥: Tisu vichi dharatee thaapi rakhee dharam saal (sggs 12).
The word Dharma comes from the Sanskrit root dhri, which means "to hold". Therefore, Dharma refers to that innate characteristic or Eternal Nature (True Nature ...), which constantly exists with a particular object. To put it otherwise, Dharma refers to that Natural Law which cannot be changed. Accordingly, the term Dharma is the Eternal function or True Nature of all beings in relationship with the Supreme Truth.
For example, the mind's True Nature is Joti-Svaroopa. Also, heat is the natural Dharma of fire; liquidity is the natural Dharma of water; and so on. Hence, the word Dharma refers to the Eternal Virtue (ਗੁਣ) of all beings, which can not be taken away from them. It expresses the vital or Essential Nature of men, animals, all other creatures, metals, and so on. Dharma, therefore, is a comprehensive term that refers to the Immutable and Chageless Cosmic Order (Hukam...), that pervades every particle of the Cosmos, and runs the entire Universe and all beings. Thus, in the broader sense, Dharma is what upholds the Universe.
- ਹੁਕਮੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਸਚੀ ਧਰਮ ਸਾਲਾ ॥: Hukme dharatee saajeeanu sachee dharam saalaa (sggs 785).
In this way, the Dharma is eternally integral with everything in this world. It can not be taken away just as the heat cannot be taken away from fire; just as liquidity cannot be taken away from the water; just as energy cannot be taken away from the electricity; and so on.
- ਇਹੁ ਸਰੀਰੁ ਸਭੁ ਧਰਮੁ ਹੈ ਜਿਸੁ ਅੰਦਰਿ ਸਚੇ ਕੀ ਵਿਚਿ ਜੋਤਿ: Ihu sareeru sabhu dharmau hai jisu andaru sache kee vichu joti. Guhaj ratan (sggs 309).
We cannot escape actions in life. For every situation calls for action from the Jeeva (individual being). And every act produces some results or effects, which take us either closer or farther away from our the Truth - our Mool (ਮੂਲ), etc.
- ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥: Karamee aapo aapanee ke nerrai ke doori (sggs 8).
Dharma is present when one is aligned with Truth in one's thought, word and deed ("ਮਨਿ ਚਿਤਿ ਇਕੁ"...). Furthermore, Dharma has no equivalent synonym. It implies the laws and disciplines pertaining to the Truth (Divine Hukam, ਭਾਣੇ ਵਿਚ ਰਹਿਣਾਂ, righteousness...) and is relevant to all times and all peoples. Additionally, the effects of Dharma manifest in the way we lead our lives.
- ਮਨ ਬਚ ਕ੍ਰਮ ਗੋਵਿੰਦ ਅਧਾਰੁ ॥ ਤਾ ਤੇ ਛੁਟਿਓ ਬਿਖੁ ਸੰਸਾਰੁ ॥੩॥: Man bach kram govind adhaaru. taa te chhutio bikhu sansaaru ||3|| (sggs 197).
- ਇਕੋ ਹੁਕਮੁ ਵਰਤਦਾ ਏਕਾ ਸਿਰਿ ਕਾਰਾ ॥: Iko hukamu varatadaa ekaa siri kaaraa (sggs 425).
- ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥: Mannai dharma setee sanbandhu (sggs 3).
The Gurbani's Giaan (Gurmat ...) is the very Essence of Dharma. The Gurbani makes it very clear that without the real Giaan there can be no real Dharma (i.e., there can be no living a life of true Dharma-ਧਰਮ…). Absence of Dharma constitutes falsehood (Bikaars...), and falsehood leads to corruption (Durmat, Manmukh or Mayaic lifestyle, opposition or resistance of the Hukam - ਹੁਕਮ ਦਾ ਵਿਰੋਧ...).
In essence, Dharma is just an another name for Giaan (Aatma-Giaan, Gur-Giaan, Divine Knowledge, Spiritual Wisdom...).
- ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥: Kabeeraa jahaa giaanu tah dharamu hai jahaa jhoothu tah paapu (sggs 1372).
Dharma makes one Bhagat (Gurmukh ...), not Sansaaree (worldly or Mayaic person). The Gurbani assures us once inside the fence (ਕਾਰ, ਵਾੜ ...) of Dharma, we will not be plundered.
- ਤੈ ਸਹਿ ਦਿਤੀ ਵਾੜਿ ਨਾਨਕ ਖੇਤੁ ਨ ਛਿਜਈ ॥੨॥: Tai sahi ditee vaarri Nanak khetu n chhijaee (sggs 521).
The Divinity is in consciousness. To awaken it from its dormant condition, we are told by the Gurbani to cultivate Transcendental Knowledge without delay. By the grace of Transcendental Knowledge, one becomes free from doubts, delusion, and bondage. By hearing, believing and contemplating the Divine Name (Gur-Shabad), one finds the Sublime Arrow. When the Sublime Arrow pierce through the armor of the Cosmic Charmer called Maya, then the doubts are eradicated, rendering the mind Pure (free of Maya). The Gurbani highlights that even in acute distress we should not compromise on This Divine, Sublime or Supreme Arrow (Divine Giaan/Virtues); otherwise Mool-realization would not be fully Realized.
The Gurbani have laid down guidelines for human conduct which need to be faithfully followed. Under the spell of material (Maya) bondage, however, we collect the poison of second nature - lust, anger, greed, attachment, pride, envy and stubborn mindedness - and grasp it firmly. Consequently, the material hopes and desires bind us and lead us on. Practicing such false egotism and possessiveness, we end up losing all Sublime or Spiritual Wisdom (Sublime Arrow) in the bargain. In order to reverse the course, the Gurbani asks us to become Gurmukhs, the Spiritual Beings, by taking cleansing bath in the pond of the Truth, Shabad or Naam Within. Then the true marriage or union between the Soul and her Divine Nature will take place.
- ਜਿਤੁ ਕਾਰਜਿ ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ॥੩॥: Jit kaaraj satt santokh dayaa dharam hai Gurmukhi boojhai koee ||3||: By the affair of (this spiritual marriage, the Virtues of), truth, contentment, mercy and faith are produced (within the soul-bride - ਜੀਵ-ਇਸਤ੍ਰੀ ਦੇ ਅੰਦਰ); but rare one understands it by becoming the Gurmukh ||3|| (sggs 351).
— T. Singh