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Palatine, IL: Sikh Religious Society Palatine Illinois partnered with the local Palatine Library to invite the library members and community at large to an Interfaith Discussion about Holy Books, hosted at the Sikh Gurudwara (Sikh place of worship) in Palatine Illinois on May 24. More than 250 guests were delighted to visit and learn more about different religious holy scriptures, as well as share in “Langar” a vegetarian meal served by the volunteers at the Gurudwara.

Fr Corey Brost addressing the sangat

Speakers from Judaism, Christianity, Islam, Hinduism, Buddhism, and Sikh faith were invited to explain the core messages of their scriptures in a learning environment. The presentations were moderated by Father Corey Brost, C.S.V., co-founder of The Children of Abraham Coalition.

Rabbi Steve Hart, from Temple Chai in Long Grove Illinois enlightened the audience with the background and teachings of Torah; Pastor Joel Lohafer, from Christ Lutheran church in Palatine Illinois spoke about the Bible; Dr. Sabeel Ahmed, from Islamic Society of Northwest Suburbs in Rolling Meadows Illinois spoke about Islam and Qur’an; Chirag Barot, from BAPS Shri Swaminarayan Mandir, Bartlett Illinois explained the Hindu scripture the Bhagavad Gita; Iris Wang, from Dharma Drum Mountain Buddhist Association in Mount Prospect Illijnois enlightened the audience with Buddhist Tripitaka; and Dr. Balwant Singh Hansra, of Sikh Religious Society in Palatine spoke about the teachings of Sikh Scripture Siri Guru Granth Sahib and its nature of being the eternal Guru for the Sikhs.

“We are so grateful to our speakers for their engaging presentations and educating us about their holy books. We learned that despite our diverse backgrounds and beliefs, there are many similarities and common themes of peace and goodwill throughout each teaching,” said deputy director of Palatine Library Melissa Gardner.

The guests broke bread together by partaking the “Langar.” (see pic above) There were countless cordial conversations in the “Langar Hall,” resulting in heart warming openness among the guests from diverse backgrounds and faiths.

If we were to state the purpose of human birth, and the method to achieve it, in a few words it would be: ‘to reunite the soul with the Creator – this is possible through Divine grace.’

The first composition in Sri Guru Granth Sahib, ‘Japu’, leads us on that path.

The process starts with Gurparsad (Guru’s Grace) in the Mool Mantar, nadree mokh duaar (salvation through grace) and culminates in “Nanak nadree nadar nihaal”, (vision of the Creator through His grace).

Guru Nanak has used two words nadar and nihaal. Nadar Karam or just Nadar is the Punjabi version of the Persian ‘Nazray karam’ meaning looking favorably or showing grace and is used in Gurbani to denote Divine grace. Nihaal also means seeing or sight and is normally used to indicate the benefit of nadar and the resultant happiness.

So Japu leads the soul to profound happiness through Divine Grace.

Japu has 38 Pauris or stanzas followed by an epilogue, the Slok.

The culmination of the process of gaining grace is described in the last six Pauris out of which the 32nd and 33rd Pauris are in preparation of the ascent to the high state or level which metaphorically is the abode of the formless Creator.

The 32nd Pauri says that in order to be one with the Master one must remember and imbibe His virtues endlessly to be entitled to His grace:

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥
ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥
ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥
ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥
ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥ ੧ ੭
May I have my one tongue multiplied a million times, then twenty million,
and with each of them I utter Naam, the Name of the Master, a million times;
these are the steps of the staircase that raise me to be one with Him.

This is so motivating that hearing the Divine virtues even the worms (those who never thought so) also wish to join; but this is possible by Grace; otherwise it is pointless waffle.

The 33rd Pauri, continuing in the same vein, emphasizes the need for grace stating that no one can achieve this by personal strength.

The next four Pauris describe the five Khands meaning realms or stages of spiritual advancement. The process involves progressive widening of the thought horizon with the individual identifying himself as part of the cosmos and therefore the total creation, finally seeing the Creator in every thing that exists.

In that state one conforms to the laws of nature, accepting them as Divine commands.

The five stages are of Dutifulness, Knowledge, Toil or Effort, Grace and finally the Truth.

For success in any field it is necessary to have commitment and dedication to achieve the goal. Accordingly the first step is to identify what is to be done and do it well.

This is the realm of dutifulness or Dharam Khand. Dharam, which in English language is referred to as Dharma, also means religion and righteousness. The latter two also boil down to dutifulness as one needs to carry out what is expected in the given environment. As in any practical situation one is judged based on deeds or performance.

The 34th Pauri says:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥
ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥
ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥—
Night (and day), the seasons, the lunar movements, days of the week;
the air, water, fire and the nether regions;
in their company the earth has been created to perform one’s Dharam;

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥—
On the earth there are creatures of various types and hues with innumerable names;
(this indicates that one should act in the awareness that other creatures also exist and one has responsibilities towards them).
ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥—
They are all judged based on their deeds, past and current;
the Judge is just and so is His court;
ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥—
Those whose performance is accepted are glorified;
they are marked for Divine grace.
ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥੧ ੭
Whether the soul has matured to receive this grace is decided
only when one reaches the Master’ abode.

The words ‘ਕਚ ਪਕਾਈ’ used above literally mean raw or ripe, immature or mature. This concept is frequently employed in Gurbani using Chaupar, a game of dice as metaphor. Briefly stated, in this game the pieces which move according to throw of dice can get home if they have matured. Similarly the souls whose deeds are acceptable are considered mature and entitled to enter Home, the abode of the Creator.

The first two lines of the 35th Pauri indicate that the next stage is the realm of knowledge, thus:

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
Having learnt about dutifulness in Dharam Khand let us talk about Gian Khand the realm of knowledge.

Whereas Dharam Khand talks in terms of the earth, our solar system and individual conduct, Gian Khand enlarges the vision to include the belief systems, different types of life forms, their sounds and scientific facts including those about other solar systems:

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥
ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥
ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥—
There are many types of air (gases), water (liquids), fire (sources of heat and light);
there are many Krishnas, Maheshs, many Brahmas with creations in different forms and colors.
There are numerous places to perform duties and many disciples like Dhru and teachers (like Naarda);

It is interesting to note that unlike one each of the gods like Brahma, Vishnu and Mahesh in the Hindu belief there are many of them. This confirms that the adjective One applies only to the Creator.

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥
There are numerous clouds, moons, suns, solar systems and planets.

This says that there are numerous solar systems, a fact not known to the scientist when it was stated by Guru Nanak.

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥
ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥
ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥
ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥
There are numerous Sidhas, Buddhas, yogis, goddesses, gods, demons;
many silent ascetics, many valuables in the sea.
There are many life forms, types of speech and chains of kings,
Many have wisdom and devotional service; there is no limit to all this.

With this knowledge one is motivated to listen to the celestial music i.e. the Divine Word. This acts as motivation to fashion one’s life and to be part of all this. This leads to the realm of effort or diligence, the Saram Khand described in the 36th Pauri:

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
In Saram Khand one aims at beauty (the method the bride adopts to be attracted by the husband);
the soul fashions itself into incomparable beauty that cannot be described;
the consciousness, thinking and understanding are molded and purified to be like those of the gods and the sidhas.

The mind so molded is able to resist temptations and is not distracted from the path he (or she) has chosen. He gets the strength to embark on the final ascent. This stage can only be reached by Divine grace; he has thus entered the realm of Grace the Karam Khand described in the first part of Pauri 37:

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥
ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥
ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
Karam Khand is characterized by one seeing none else but the Creator (in nature).
Ever imbued with praises of the Master and Naam in mind one gets strength like that of the great warriors;
their form cannot be described;
those in whose mind God abides do not perish or get led astray,
there is devotion and presence of the True Lord in their minds makes them happy.

Karam Khand, therefore, is the state of mind where one realizes that he does not do any thing; every thing is attributed to the Creator. This Divine grace enables one to enter the abode of the Eternal Lord, the Sach Khand described in the second part of the 37th Pauri:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥
ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥
ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥
ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥੧ ੮
Sach Khand is the abode of the Formless lord;
He creates and bestows His grace;
He pervades all planets, solar systems and the entire universe which has no limits;
it covers all the planets and existence;
every thing happens according to Divine commands, thinking of this the Creator is pleased.

This state is as hard to describe as is iron. So Sach Khand is where the Divine commands, Hukam is obeyed.

That is to say one who lives by Hukam is in Sach Khand.

We read in the first Pauri:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥
How do we break the wall of falsehood and be one with the Truth?
Live according to the preordained Hukam.

Further, it is by Divine Grace that one carries out Hukam:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥
ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥੩ ੫੧੦
Only those who receive Divine grace carry out Hukam;
accepting Hukam they become the fortunate recipients of the Master’s love and comfort (SGGS, p 510).

The 38th Pauri of Japu summarizes the five Khands using the metaphor of a goldsmith’s shop where he melts and casts the precious metal:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥—
Let self discipline be the shop and let the goldsmith show patience in what he does – Realm of dutifulness, Dharam Khand.
ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥—
Let the mind be the anvil which receives the hammer of scriptural teachings –Realm of knowledge, Gian Khand.
ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥
ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥
ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥–
Make carrying out commands (described as bhau) the bellows, and heat, the remembrance;
make love the crucible in which to put the nectar of Naam (melt the gold)
and understand (mold) it with the Shabad – Realm of effort, Saram Khand

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥—
This is done by those who receive Divine Grace –
Grace, Karam Khand.
ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
With this grace they have vision of the Lord and happiness –
Truth, God’s abode, Sach Khand.

The five khands thus are the final stages of the journey which starts with Gurparsadi (knowing through Guru’s Grace), continues with living according to Hukam and finally receiving Divine Grace leading to being one with the Creator.

He will always inspire us to follow the path of righteousness and stand firm for our belief even if the conditions become unfavorable and we even have to sacrifice our life like Him. He is an epitome of sacrifice and his sacrifice will keep on guiding us throughout our lives.

If we were to state the purpose of human birth, and the method to achieve it, in a few words it would be: ‘to reunite the soul with the Creator – this is possible through Divine grace.’

The first composition in Sri Guru Granth Sahib, ‘Japu’, leads us on that path.

The process starts with Gurparsad (Guru’s Grace) in the Mool Mantar, nadree mokh duaar (salvation through grace) and culminates in “Nanak nadree nadar nihaal”, (vision of the Creator through His grace).

Guru Nanak has used two words nadar and nihaal. Nadar Karam or just Nadar is the Punjabi version of the Persian ‘Nazray karam’ meaning looking favorably or showing grace and is used in Gurbani to denote Divine grace. Nihaal also means seeing or sight and is normally used to indicate the benefit of nadar and the resultant happiness.

So Japu leads the soul to profound happiness through Divine Grace.

Japu has 38 Pauris or stanzas followed by an epilogue, the Slok.

The culmination of the process of gaining grace is described in the last six Pauris out of which the 32nd and 33rd Pauris are in preparation of the ascent to the high state or level which metaphorically is the abode of the formless Creator.

The 32nd Pauri says that in order to be one with the Master one must remember and imbibe His virtues endlessly to be entitled to His grace:

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥
ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥
ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥
ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥
ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥ ੧ ੭
May I have my one tongue multiplied a million times, then twenty million,
and with each of them I utter Naam, the Name of the Master, a million times;
these are the steps of the staircase that raise me to be one with Him.

This is so motivating that hearing the Divine virtues even the worms (those who never thought so) also wish to join; but this is possible by Grace; otherwise it is pointless waffle.

The 33rd Pauri, continuing in the same vein, emphasizes the need for grace stating that no one can achieve this by personal strength.

The next four Pauris describe the five Khands meaning realms or stages of spiritual advancement. The process involves progressive widening of the thought horizon with the individual identifying himself as part of the cosmos and therefore the total creation, finally seeing the Creator in every thing that exists.

In that state one conforms to the laws of nature, accepting them as Divine commands.

The five stages are of Dutifulness, Knowledge, Toil or Effort, Grace and finally the Truth.

For success in any field it is necessary to have commitment and dedication to achieve the goal. Accordingly the first step is to identify what is to be done and do it well.

This is the realm of dutifulness or Dharam Khand. Dharam, which in English language is referred to as Dharma, also means religion and righteousness. The latter two also boil down to dutifulness as one needs to carry out what is expected in the given environment. As in any practical situation one is judged based on deeds or performance.

The 34th Pauri says:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥
ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥
ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥—
Night (and day), the seasons, the lunar movements, days of the week;
the air, water, fire and the nether regions;
in their company the earth has been created to perform one’s Dharam;

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥—
On the earth there are creatures of various types and hues with innumerable names;
(this indicates that one should act in the awareness that other creatures also exist and one has responsibilities towards them).
ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥—
They are all judged based on their deeds, past and current;
the Judge is just and so is His court;
ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥—
Those whose performance is accepted are glorified;
they are marked for Divine grace.
ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥੧ ੭
Whether the soul has matured to receive this grace is decided
only when one reaches the Master’ abode.

The words ‘ਕਚ ਪਕਾਈ’ used above literally mean raw or ripe, immature or mature. This concept is frequently employed in Gurbani using Chaupar, a game of dice as metaphor. Briefly stated, in this game the pieces which move according to throw of dice can get home if they have matured. Similarly the souls whose deeds are acceptable are considered mature and entitled to enter Home, the abode of the Creator.

The first two lines of the 35th Pauri indicate that the next stage is the realm of knowledge, thus:

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
Having learnt about dutifulness in Dharam Khand let us talk about Gian Khand the realm of knowledge.

Whereas Dharam Khand talks in terms of the earth, our solar system and individual conduct, Gian Khand enlarges the vision to include the belief systems, different types of life forms, their sounds and scientific facts including those about other solar systems:

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥
ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥
ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥—
There are many types of air (gases), water (liquids), fire (sources of heat and light);
there are many Krishnas, Maheshs, many Brahmas with creations in different forms and colors.
There are numerous places to perform duties and many disciples like Dhru and teachers (like Naarda);

It is interesting to note that unlike one each of the gods like Brahma, Vishnu and Mahesh in the Hindu belief there are many of them. This confirms that the adjective One applies only to the Creator.

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥
There are numerous clouds, moons, suns, solar systems and planets.

This says that there are numerous solar systems, a fact not known to the scientist when it was stated by Guru Nanak.

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥
ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥
ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥
ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥
There are numerous Sidhas, Buddhas, yogis, goddesses, gods, demons;
many silent ascetics, many valuables in the sea.
There are many life forms, types of speech and chains of kings,
Many have wisdom and devotional service; there is no limit to all this.

With this knowledge one is motivated to listen to the celestial music i.e. the Divine Word. This acts as motivation to fashion one’s life and to be part of all this. This leads to the realm of effort or diligence, the Saram Khand described in the 36th Pauri:

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
In Saram Khand one aims at beauty (the method the bride adopts to be attracted by the husband);
the soul fashions itself into incomparable beauty that cannot be described;
the consciousness, thinking and understanding are molded and purified to be like those of the gods and the sidhas.

The mind so molded is able to resist temptations and is not distracted from the path he (or she) has chosen. He gets the strength to embark on the final ascent. This stage can only be reached by Divine grace; he has thus entered the realm of Grace the Karam Khand described in the first part of Pauri 37:

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥
ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥
ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
Karam Khand is characterized by one seeing none else but the Creator (in nature).
Ever imbued with praises of the Master and Naam in mind one gets strength like that of the great warriors;
their form cannot be described;
those in whose mind God abides do not perish or get led astray,
there is devotion and presence of the True Lord in their minds makes them happy.

Karam Khand, therefore, is the state of mind where one realizes that he does not do any thing; every thing is attributed to the Creator. This Divine grace enables one to enter the abode of the Eternal Lord, the Sach Khand described in the second part of the 37th Pauri:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥
ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥
ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥
ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥੧ ੮
Sach Khand is the abode of the Formless lord;
He creates and bestows His grace;
He pervades all planets, solar systems and the entire universe which has no limits;
it covers all the planets and existence;
every thing happens according to Divine commands, thinking of this the Creator is pleased.

This state is as hard to describe as is iron. So Sach Khand is where the Divine commands, Hukam is obeyed.

That is to say one who lives by Hukam is in Sach Khand.

We read in the first Pauri:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥
How do we break the wall of falsehood and be one with the Truth?
Live according to the preordained Hukam.

Further, it is by Divine Grace that one carries out Hukam:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥
ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥੩ ੫੧੦
Only those who receive Divine grace carry out Hukam;
accepting Hukam they become the fortunate recipients of the Master’s love and comfort (SGGS, p 510).

The 38th Pauri of Japu summarizes the five Khands using the metaphor of a goldsmith’s shop where he melts and casts the precious metal:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥—
Let self discipline be the shop and let the goldsmith show patience in what he does – Realm of dutifulness, Dharam Khand.
ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥—
Let the mind be the anvil which receives the hammer of scriptural teachings –Realm of knowledge, Gian Khand.
ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥
ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥
ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥–
Make carrying out commands (described as bhau) the bellows, and heat, the remembrance;
make love the crucible in which to put the nectar of Naam (melt the gold)
and understand (mold) it with the Shabad – Realm of effort, Saram Khand

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥—
This is done by those who receive Divine Grace –
Grace, Karam Khand.
ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
With this grace they have vision of the Lord and happiness –
Truth, God’s abode, Sach Khand.

The five khands thus are the final stages of the journey which starts with Gurparsadi (knowing through Guru’s Grace), continues with living according to Hukam and finally receiving Divine Grace leading to being one with the Creator.

“I have seen aeroplanes fighting high up above, and machinegun bullets going like anything… had been chased and machine gunned by the Japanese planes”

From February to August 1939, during the Second Sino-Japanese war, a total of more than 3,000 volunteers left Malaya and Singapore for China to offer their services as truck drivers and mechanics. They drove army trucks to ferry military supplies from Lashio in Burma to Kunming in Yunnan Province as China’s seaports had been blockaded by the Japanese navy. The dangerous route, called Burma Road, was 1,150 kilometres long, and was often strafed by Japanese fighter planes. More than half of the volunteers died in the course of duty, many remained in Yunnan after the war, and few came back. These drivers and mechanics are known as the Nanyang Volunteers.

Dara Singh Burma (124K)

A young Taiping Sikh, Dara Singh, who was one of the first groups of Taiping Volunteers for the China war-front, described of his thrilling experiences and adventure. He had been chased and machine gunned by the Japanese planes, had seen the execution of Chinese spy with the broad sword and travelled over China’s great highway Kunming to Lashio.

“Dara Singh was born at Taiping in 1914. His father, Mota Singh (Bengal Lancer, 1st Duke of York’s own), went to Mesopotamia on active service in 1915. He received his education at the King Edward VII School, Taiping , Perak and he passed the Senior Cambridge examination. In 1934, Dara joined the Malayan police force and became a drill instructor at the depot.

He resigned from the police to take a motor mechanic’s course. Dara had acquired the skills of a competent transport officer; a sound education, formidable linguistic ability, management and technical qualifications. He was not long in waiting to put them to use. The call came for volunteers to go to China. Dara and other King Edward VII old boys joined the transport division of Chiang Kai Chek’s army on the Burma Road.

Dara Singh has gone to China to serve for foreign nation in her hour of need , gives a sure indication of courage and bravery.

When the storm clouds of 1940 gathered, Dara had acquired the skills of a competent transport officer; a sound education, formidable linguistic ability, management and technical qualifications.

Dara Singh was one of the first to join up to serve China as a motor Truck driver. Many Mechanics and truck drivers were among others who left Malaya to work for Chungking Governments. Kartar Singh, the elder brother of Dara Singh who was the Indian Volunteer with the first batch to China, among the instructors in driving.

They were predominantly heavy vehicle drivers, mechanics and skilled tradesmen. They were sent over in batches to Kunming in Yunnan, principally to help man convoys transporting vital material from the Allies over the Sino- Burma frontier – the famous but hazardous wartime Burma Road to China’s wartime capital, Chungking. Malayan contingent of mechanics and drivers unit had gained a high reputation for their good work. Their war services along the Burma Road a vital backdoor military supply line to China were well remembered epics at one time.

In China, life has been on great change for Dara Singh. China has placed a big and responsible task in his hands and it is his duty to see everything is done in the correct way. He was stationed in Paoshan and put in charge of more than 1000 Lorries. He has to assure that all these Lorries reach their destination.

On one occasion he was reported dead and had to phone the editor of the local newspaper to explain that it was not true.

On one occasion he met with a nasty accident, he was driving a supply bus when suddenly the front axle snapped and the bus was thrown off. He escaped without a scratch and every one said that he was very lucky, for it was nasty drop. In all his years of driving he had never seen a front axle snap into two.

He had some hard times proving he was as good as his Chinese comrades. However he succeeded and rose from Sergeant to Colonel in two years and then was personally awarded by Chiang Kai Shek in 1943.

Dara Singh Bodyguard (213K)

Later he served with the American forces in Burma and worked closely with General Joseph W Stillwell who was commanding Chinese troops against the Japanese. Here he was the General’s aide, bodyguard and interpreter, making good use of the language skills he had nurtured in Malaya, China and thereafter. Dara’s openness must have suited the general because the two got on well. It was friendship that lasted until Stillwell’s death.

Working with General Stillwell then provided the opportunity to work with Lord Louis Mountbatten, the World War Two Allied Chief of Combined Operations, South East Asia. On 7th March 1944, while travelling in a jeep in northern Burma, Louis Mountbatten was accidentally struck by fragments of a bamboo plant that rendered him temporarily blind due to internal haemorrhage. It was during this period that Dara Singh rescued Lord Louis from a jeep crash. Prompt first aid from Dara Singh and then a fast trip to a field hospital with him saved Mountbatten’s sight. Mountbatten recovered from his temporary blindness at Ledo, India. That was the last time they met until Lord Louis paid an official visit to Malaysia in 1967 and Dara Singh was in the official reception. At the reception Lord Louis announced that Dara Singh had saved his eyesight by his swift reaction that day in Burma.

After the war, he returned to Taiping, Perak, where he became a game warden until he retired, living a quiet life with his wife and two children.

This is a very important history that all should never forget. Many of the heroes are still forgotten and they deserve their place in history!

I was born in India, grew up in Australia and now live in the US. I am a daughter, wife, doctor, Sikh, Indian, sister, friend, and now a first time mom. I come from a family where I am the 3rd generation of well educated strong women – my grandmother was a school principal and my mum had a PHD in mathematics. But from a very young age (probably 3) I noticed society treated females differently. I didn’t know what feminism was, but instinctively I just wanted fairness.

While I am lucky to have been given every opportunity and motivation from my family, I still noticed things that made me want more – things like not celebrating early birthdays/lohris of girls around me, being told to get my brother’s help because I was the ‘weaker’, being told at the gurudwara that, “aren’t you worried a career like medicine will affect your marriage prospects?” being told a family is unfortunate because they had their third daughter, being told, “It’s your duty to move overseas and give up your career for your husband,” and being told that I am really just a ‘guest’ in my home growing up. While these sound archaic and sexist to me, they are all real instances.

I hope my daughter grows up in a better world. A world where…

A women’s destination is not just marriage, given away to serve her husband. She is able to pursue her dreams and have ambition, and it is celebrated, nurtured and developed.
There is no dowry or what is now termed ‘wedding gifts’, wedding costs should be shared equally and there should be no looking down or burdening of the bride’s family.
Women’s rights in their birth home and married home are no different – there is mutual respect, right to inheritance is equal to men and it is practiced, not just written in laws. With no dowry, she should get her share.
The childhood home will always be your home as well, and responsibilities of parental care (as they get older) are no different for men or women. Everyone should contribute, and it should be a practical decision, who can care best.
Menstruation is not considered impure or taboo, but natural, necessary and a sign of health and future children.
That the birth of a boy child is not given more importance than a girl – for she could be the next president, brilliant scientist or Nobel laureate – celebrate the gift of life from nature and the almighty, and its limitless potential.
That men and women’s roles are flexible – depending on strengths and weaknesses and time factors of both, not historical patriarchal roles.
There are no roles that women can’t take on – front line army, priests, prime ministers, presidents, athletes, scientists, orthopedic surgeons – and that they receive as much pay and recognition as men.
Work life balance is better – all work places give paid family leave and there is flexibility for families.
The biological clock shouldn’t feel like a time bomb, like you have to choose a fulfilling career or a happy family.
Women are not judged all the time on their appearance – their age, how they look, their clothes and make up, either by men or by other women. Treat women as human beings first and foremost and their bodies should be treated respectfully and not objectified.
Women shouldn’t be seen as weaker – there are many who are much fitter and stronger than most men, and that is just physical. In terms of mental strength, women have many unique experiences and qualities.
That it is safe for women to travel, work, go out at any time of day, in any country – and we see that the focus should be to make this happen by targeting the criminal element – not blaming women’s clothing, personality or choices, but rather telling society that this is unacceptable through laws, teaching young people and supporting victims rather than blaming them.

So I hope you, my daughter, don’t face these struggles. If you do, I hope we raise you to be strong and intelligent enough to face and overcome any obstacles.

I want you to be the best human being you can be and reach your full potential. I want no judgements or expectations passed onto you by your family, friends or community related to gender.

Our daughter Mureed Kaur ( ਮੁਰੀਦ ਕੋਰ ) was born in 2nd June.

f you’ve been around children or grandchildren, chances are you’ve heard about SikhNet’s Audio Stories. SikhNet has proudly offered Audio Stories on the website and in app form since 2008.

But this beloved app, developed in 2012, will no longer run with the upcoming Apple operating system!

This is important. The SikhNet Audio Stories app – a free service – sees 9,400-14,000 users a month for more than 19,000 sessions, and it is on the brink of going away.
Please help us make sure the SikhNet Audio Stories app doesn’t die.
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We’ve spent over seven years creating stories, and families from around the world have told us how valuable it is for their children. Parents write us to tell us what a gift it is for putting kids to bed at night and entertaining them during car trips. We now have 108 full-length audio stories, all with pictures and vivid descriptions along with music and sound effects, and each one is told masterfully by engaging storytellers.

But now we need to update the app to the new iOS requirements so that we can keep it available for children and families. At the same time we plan to add a new Android version so the app will be available to everyone.
In order to do this, we need to raise $20,000 by July 15th.

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Jeevath Pithar N Maanai Kooo Mooeaen Siraadhh Karaahee

ੴ ਸਤਿਨਾਮੁ ਗੁਰਪ੍ਰਸਾਦਿ
Ik Oankaar Sath Naam Gur Prasaadh
One Universal Creator God. Truth Is Thy Name. By Guru’s Grace:
ਜੀਵਤ ਪਿਤਰ ਨ ਮਾਨੈ ਕੋਊ ਮੂਏਂ ਸਿਰਾਧ ਕਰਾਹੀ
Jeevath Pithar N Maanai Kooo Mooeaen Siraadhh Karaahee
He does not care for his ancestors while they are alive, but he holds feasts in their honor after they have died.
ਪਿਤਰਭੀਬਪੁਰੇਕਹੁਕਿਉਪਾਵਹਿਕਊਆਕੂਕਰਖਾਹੀ॥੧
Pithar Bhee Bapurae Kahu Kio Paavehi Kooaa Kookar Khaahee
Tell me, how can his poor ancestors receive what the crows and the dogs have eaten up?

The Sakhis (stories) associated with the Guru Sahibs’ lives are very simple. For example, Guru Nanak Dev ji saw a man accumulating lot of wealth. Guru Nanak Dev gave him a small needle. He asked him to return it to him during his next birth. With such a simple gesture, the man realized he couldn’t even take a small needle with him after his death.

Each lesson our Gurus taught was anchored in the moment and could never be forgotten.

The beauty of life is that it goes very fast. We are just pilgrims passing this earth. This world belongs to no one. Birds do not accumulate any grain. Their nests are usually empty. They are blessed with a great vision. They rise early and at nightfall they return to their nests. Human lives can be lived simply as well.

Lot of Sikhs dismiss the above Shabad saying that since Sikhs do not do “Shrad” this shabad does not apply to them. This is a sad story that echoes through our homes. Guru Ji wrote it years back. It is interesting that Gurbani has underlined “caregiving” from the beginning.

Sometimes people being cared for stop talking to the person who is giving care. They find excuses, find faults and “reasons” to blame. I was very fortunate to live with my parents during the last years of their life. Hardly a day passes when I do not miss them. I am 55 years old now and I can’t even get over grief of losing them. I have the recurring thought that I may be at fault. That is why I am writing about it. It’s kind of a self-healing for me.

If your brother or someone is taking care of your parents, try to help him or her. Find ways to reach out. There are so many options today to communicate: email, mail, facebook, social media, etc. Perhaps he is too proud to ask for help. Please reach out to him or her. Parents should also try to go to every child’s home so they may not feel estranged as they approach the end of their lives. Life goes so fast. It is unpredictable. Sometimes children think about what they wished they had done after their parents are gone. If you love someone, the time to tell him or her is now. Don’t delay.

Life went by very fast with my parents beside me. Today I feel all alone. Sometimes I ask myself “what else I could have done differently to make them happier?” Maybe, I was too proud. My father always said “Family is like utensils. Quite often they will strike against each other.” Usually it is the “other” who does not care about your family. I call him or her an outsider. One who marries into your family may care about his or her own family but not yours. An example is the husband or wife who does not care about your love with your siblings. My experience tells me that they are usually happy if they can create discord between you and your brother/sister. Relationships are often very weak. Parents should step in and raise their voice and take a stand early on. The longer you wait, there will be more fire and more burnt bridges. The whole family suffers. If you can bring differences between husband and wife, then the other family members may come closer as well. Look at your life through clear eyes.

There are so many ways you can help your parents. I love American life. They have “Father’s Day”, “Mother’s Day”, “Sibling Day”, etc. Sikhs should also celebrate these days. Send a small gift to your mother or father. It will mean a lot. Send a small gift to your brother/sister who is taking care of them. It is said you gift for your own self. You help your own self. Face life. Don’t blame others. Occasionally, take some time off from your routine. Go with your spouse and your children to meet your family, your parents, your brothers and sisters. The hardest thing is life is to live with balance.

Sometimes it’s okay to enjoy being a guest. Guru Angad Dev Ji told Guru Amar Das Ji that their meeting was over and that he should go back to his life. Guru Amar Das Ji said he did not want to return back. Guru Ji said that then he will have to earn through Sewa. In his old age, Guru Amar Das Ji did sewa in the kitchen and fetched water. He was called Amro Nithawan (One who has no place to go.) Guru Ji blessed him: Nithawaean De Thanv; Nioteyan Di Oat (Where those who do not have any place to go find home?) Even Guru Nanak Dev Ji worked in the fields till his last breath. He was against anyone renouncing life. That is why he did not choose his son Sri Chand for Gadhi.

Everyone should try to live independently. Learn to drive. Build your home. Of course, sometimes one has no choice. You can do anything in your home. You can live as it pleases to you. Eat and drink what you like. In the U.S.A. and other advanced countries there are even buttons you wear on your wrist and can press if you need medical help. (Please note: it is not my intention to force you to live independently. I know of a family who would call on my family to live with her when her husband had to go out of town. I enjoyed it. It would give me the whole house to myself. If you have lost money, or did not earn much to save then you should be truthful to your family. You will gain more respect. One son-in-law had no savings. When all his money disappeared, he decided to go to his father-in-law. He started talking big. He started talking about Khalsa Schools. He had no experience and no money. He told me it is very easy to make fool of Sikhs. You do not need money. You do not need any experience. You only have to talk big. You only need a rich father-in-law. You can rip him dry. Some people do not marry if the girl’s father does not own a home. Everything has a reason. Peka House; Sohra House; everything should be in balance.

Farid Ji speaks about old age.

ਫਰੀਦਾ ਤਨੁ ਸੁਕਾ ਪਿੰਜਰੁ ਥੀਆ ਤਲੀਆਂ ਖੂੰਡਹਿ ਕਾਗ ॥
Fareed, my withered body has become a skeleton; the crows are pecking at my palms.
ਅਜੈ ਸੁ ਰਬੁ ਨ ਬਾਹੁੜਿਓ ਦੇਖੁ ਬੰਦੇ ਕੇ ਭਾਗ ॥੯੦॥
Even now, God has not come to help me; behold, this is the fate of all mortal beings. ||90||

Or Bhagat Bheekan Ji:

ਨੈਨਹੁ ਨੀਰੁ ਬਹੈ ਤਨੁ ਖੀਨਾ ਭਏ ਕੇਸ ਦੁਧ ਵਾਨੀ ॥
Tears well up in my eyes, my body has become weak, and my hair has become milky-white.
ਰੂਧਾ ਕੰਠੁ ਸਬਦੁ ਨਹੀ ਉਚਰੈ ਅਬ ਕਿਆ ਕਰਹਿ ਪਰਾਨੀ ॥੧॥
My throat is tight, and I cannot utter even one word; what can I do now? I am a mere mortal. ||1||

Every child should invite his/her parents to live with them for some time at least once a year. Sadly, many children think their parents are burden or a disruption to their life. If I could have confined my parents to be with me all the time, I may have done that. But I do think parents should visit all their children to make a clear statement. Every family member should participate and help in care giving. It gives immense pleasure to their parents. If you can’t do it full time, then just sending a full time care giver for a week or two on vacation is more than enough.

How much do you care for your parents? Sadly, some are so greedy that their eyes are on their property after their death. Who are you saving for? Who knows what is going to happen tomorrow? I know of a family who was so greedy they took the old man in only when he was close to his death so that they could be sure to get his money. Sure, the old man didn’t have any other kin. They bought things with his money, including a scooter for their son. Sometime later their son died in an accident. Maybe they were trying to help the old man. Maybe they were serving him. But, I must admit, when their only son died in an accident, for a moment I thought maybe he might have lived had they not ripped off the old man.

ਪ੍ਰੀਤਮ ਜਾਨਿ ਲੇਹੁ ਮਨ ਮਾਹੀ ॥
Preetham Jaan Laehu Man Maahee ||
O dear friend, know this in your mind.
ਅਪਨੇ ਸੁਖ ਸਿਉ ਹੀ ਜਗੁ ਫਾਂਧਿਓ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹੀ ॥੧॥ ਰਹਾਉ ॥
Apanae Sukh Sio Hee Jag Faandhhiou Ko Kaahoo Ko Naahee ||1|| Rehaao ||
The world is entangled in its own pleasures; no one is for anyone else. ||1||Pause||
ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ॥
Sukh Mai Aan Bahuth Mil Baithath Rehath Chehoo Dhis Ghaerai ||
In good times, many come and sit together, surrounding you on all four sides.
ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥੧॥
Bipath Paree Sabh Hee Sang Shhaaddith Kooo N Aavath Naerai ||1||
But when hard times come, they all leave, and no one comes near you. ||1||
ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥
Ghar Kee Naar Bahuth Hith Jaa Sio Sadhaa Rehath Sang Laagee ||
Your wife, whom you love so much, and who has remained ever attached to you,
ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ॥੨॥
Jab Hee Hans Thajee Eih Kaaneiaa Praeth Praeth Kar Bhaagee ||2||
Runs away crying, “Ghost! Ghost!”, as soon as the swan-soul leaves this body. ||2||
ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥
Eih Bidhh Ko Biouhaar Baniou Hai Jaa Sio Naehu Lagaaeiou ||
This is the way they act – those whom we love so much.
ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥੩॥੧੨॥੧੩੯॥
Anth Baar Naanak Bin Har Jee Kooo Kaam N Aaeiou ||3||12||139||
At the very last moment, O Nanak, no one is any use at all, except the Dear Lord. ||3||12||139||

Author’s Note: This is only a general article. This is not an article on Caregiving. Caregiving is hard. Please use other resources to find out more about how to go about Caregiving.