Friday, January 22, 2010

Social Security System India! Whose responsibility are the elders?

Jiska Koi Nahin Uska to Khuda Hai Yaaro
Main Nahin kehta Kitabon Main likha hai yaro!

Well, Here is an intersting topic that I feel is so foreign in India. Taking care of elders in Indian society. It is normally expected that the children, especially sons, take care of the parents instead of the government. India even passed a law in regards to that a few years ago, which imprisons people who do not take care of their parents. My question is, how do they apply this in practise? What if a couple has no sons or daughters or other relatives to take care of them? And, what is the definition of Elder care anyways? Another interesting thing to note in the news article is how the seniors are referred to as "inmates". Here in the Western World, that would mean "someone in a jail" or "in a mental institution". In India, the word "Inmate" is also used to refer to people in institutions that take care of the "handicapped" or "developmentally disabled" or "crippled" or "people in drug rehabilitation' etc. One such example is "Pingalwara" which is a very fine institution, but they refer to the people the same way which I think is shear habit than attitude. It is saddening to hear that the word is being used for some of these people which is no fault of their own, except for the ones on drugs including alcohol. Yes, I believe that it is a life choice and not a disease. It may be genetics but I don't really know. aAnyways, I wish there were more old-age homes for elders in India. Imagine, the good life they could be afforded. I just can't believe there is only in whole Punjab and that too was build long time ago.

Social Security — II
One old-age home for 100 in 20 districts
Jyotika Sood
Tribune News Service

Ludhiana, January 22
In a state of 20 districts there is only one old-age home for 100 people -- this is the exact situation in Punjab. The onus of it not only lies on the politicians, but even the deputy commissioners of the respective districts.

The interesting fact related to the establishment of old-age homes under the Maintenance and Welfare of Parents and Senior Citizens Act, 2007, has been admitted by the nodal agency, Department of Social Security and Women and Child Development, Punjab.

“The department has confessed that there is only one Old-Age Home with a capacity of 100 inmates in Punjab and that, too, was established in 1961. No steps have been taken by the Punjab government for the establishment of old-age homes in each district except sending a letter to the deputy commissioners,” said Hitender Jain, an RTI activist.

On March 6, 2009, the Department of Social Security and Women and Child development (DSSWCD) had shot off letters to the deputy commissioners, asking them to hand over lands to the department for setting up of old-age homes.

“Rs 13-crore grant has been sanctioned by the Ministry of Social Justice and Empowerment, Government of India, for 2008-2009 to set up old-age homes,” states the RTI reply given by the DSSWCD to NGO Resurgence India.

Besides, the department had also asked the deputy commissioners to forward them detailed project reports (DPR) of the NGOs who were ready to run the old-age homes with a recommendation letter.

However, none of the deputy commissioners took a lead to ask for the amount that has been sanctioned. As a result, the help offered by the Government of India could not be availed by the state government.

On the basis of population census of 2001, the Government of India (GoI) had directed the state governments to decide the capacity of old-age homes depending upon the population.

According to the GoI, a district with a population up to 10 lakh should have old- age home of minimum capacity of 25. Likewise, an old-age home for 50 should be there for the population between 10 to 20 lakh, and for population above 20 lakh, a senior citizen home for 100 is required.

NGO general secretary Hitender Jain said, “If you divide Rs 13 crore in 19 districts, every DC could have got around Rs 68 lakh for the construction of an old-age home. But there is no will.” He revealed that stalling of projects due to paucity of funds was quite common in Punjab, but as far as setting up of old-age homes was concerned, funds were never a problem as disclosed through the RTI.


Speak Up!

"They came first for the Communists, And I didn’t speak up because I wasn’t a Communist;

And then they came for the trade unionists, And I didn’t speak up because I wasn’t a trade unionist;

And then they came for the Jews, And I didn’t speak up because I wasn’t a Jew;

And then... they came for me... And by that time there was no one left to speak up." --Martin Niemöller

Indian Justice System for Sikhs (1984-2010)

January 03, 2010
Genocidal crimes, require special rules and procedures

The Hindu, January 04, 2010


Still waiting, after 25 years

It will come as cold comfort to the victims of the November 1984 massacre of Sikhs in Delhi, Kanpur, and other cities that “official sanction” to prosecute Sajjan Kumar in one of the last pending cases against him has finally been given. A Congress strongman in Delhi, Mr. Kumar has been prosecuted before and let off by the courts because of the weakness of the case mounted by the Delhi Police. From the word go, the police subverted all cases stemming from the 1 984 killings with the same degree of commitment to the rule of law that it displayed during the three days murderous mobs were given a free hand to wreak ‘vengeance’ on innocent Sikhs for the dastardly assassination of Prime Minister Indira Gandhi by her Sikh bodyguards. Dozens of murders spread across a vast area were listed in omnibus First Information Reports and details mixed up and confused in such a way that their use in subsequent investigations and prosecutions was next to impossible. Mr. Kumar evaded indictment for years with the help of the political establishment and a surprisingly benevolent judiciary. When he was eventually indicted, he presented as star defence witnesses the very police officers who authored one of those FIRs. This, coupled with the fact that numerous prosecution witnesses “mysteriously” turned hostile, led to his acquittal in the most serious of charges. That matter is now on appeal.

Will the ‘Rathore effect’ — the widespread public revulsion at the ease with which influential persons get away with heinous criminal acts — force the authorities to mount a proper effort to bring a key player of November 1984 to justice this time around? Or will his forthcoming trial for lesser offences like inciting communal hatred get caught up in labyrinthine procedures? Mass killings of the type and scale of November 1984 or Gujarat 2002 take place partly because an effective immunity from proper investigation and prosecution attach to them. Indian law and judicial process treat these incidents as ‘ordinary’ rather than genocidal crimes, which require special rules and procedures for prosecution. Crucially, Indian law does not assign command responsibility to those at the top of the administrative pyramid who have both the knowledge of the mass killings taking place and the ability to stop them but do nothing to intervene. This is the yardstick for culpability in modern international humanitarian law. The incorporation of this principle in India will surely have a salutary deterrent effect. Sadly, the proposed Communal Violence Bill lacks this essential element and is so riddled with other infirmities that it will be next to useless in protecting innocent citizens from targeted mass violence.
Posted by c-info at Sunday, January 03, 2010
Labels: communal violence, Delhi 1984 riots, Law

Indian Justice System for Sikhs (1984-1996)

Just saw this and thougt of sharing it with others. This article is still true in 2010 and still no justice for the victim after 25 years.

November 04, 1996
Punish the Guilty of 1984

(The Times of India
4 November 1996)

Punish the Guilty of 1984

By Siddharth Varadarajan

Twelve years have passed since the massacre of 3,000 Sikhs in New Delhi following Indira Gandhi's assassination. And yet our khadi-clad assassins of memory would not like us to commemorate that anniversary. In the Capital New Delhi huge hoardings of Mrs. Gandhi were erected and prayer meetings held in her memory, but not one Congress or official head hung in shame at what was done to the Sikhs during those terrible days of November 1984.

Commissions of inquiry have come and gone. Several prime ministers and governments have come and gone, along with their empty promises of bringing the guilty to book. Todate, however, none of the main instigators and facilitators of the violence are behind bars. Their names are taken by most Indians with revulsion and they cannot move around without being enveloped by a dishonourable shield of security. Nevertheless, they remain at large, while their victims' widows and children mark time in slums and ghettos around Delhi, waiting for justice. And justice for them has only one, visceral dimension - as Prime Minister Deve Gowda discovered when he addressed a Sikh gathering in the city recently. Not the writing off of loans (the price the State paid for their dead husbands) or even a government job for their children, but the jailing of those responsible for the carnage.

No Apology

The passage of time is a terrible thing because it ruthlessly tears apart the texture of memory. It makes one forget that which should never be forgotten. Three-thousand people murdered in three days in the national capital. Shockingly, the government has never even apologised to the people of India for failing to protect the lives of its Sikh citizens. Nor has Parliament thought it fit to pass a resolution of condolence for those killed. Even our poets, artists and film makers have tended to avoid the subject. There is no documentary or TV serial. There is no book which can explain to the future generations what made the killings possible, apart from the admirable reports issued by PUDR, PUCL and others, soon after the incidents.

Clearly, the political class would like to move on in the expectation that our recollection of what happened will eventually weaken. That we will actually start believing that November 1984 was not an organised, politically motivated pogrom but an unfortunate expression of mass hysteria induced by the death of a mother-like figure. (The last was actually said by a senior Congress leader at the time). Before collective amnesia sets in, therefore, it is important to reiterate the salient facts once again.

First, the violence would not have occurred had the Congress leadership not willed it. Nor was the conspiracy limited to an HKL Bhagat or a Sajjan Kumar alone. Rajiv Gandhi knew of - and condoned - the killings. We also know that P.V. Narasimha Rao, who was home minister at the time, chose not to lift a finger. On the evening of October 31, “everything would be brought under control within a few hours”. Everyone knows what actually happened. In another time and place, Narasimha Rao would have done serious time for such willful dereliction of duty. Instead, he went on to become Prime Minister.

Active Connivance

Second, the violence would not have occurred without the active connivance of the police. In locality after locality, people testified to their partisan nature, and this was confirmed by the Jain-Aggarwal Commission. Defenders of the then police commissioner tell me he is an honourable man. In that case, he must come clean and tell the public what made him fidget while Delhi burned. He must tell us who exactly told him to lay off, because that is exactly what he did for 96 hours.

Our judiciary, unfortunately, also tended to take a hands-off approach. For years, the courts chose other subjects for activism. Garbage is being cleared, the Taj Mahal is being saved and government houses illegally occupied by clerks and peons are being emptied, but until Justice Dhingra's recent intervention, very little action has taken place on the November 1984 issue. CBI officials who tried to arrest Mr Sajjan Kumar in 1990 were thrashed by Congressmen and had to leave empty-handed. Six years later, he has still not been arrested. If only the Supreme Court had demanded day-by-day progress reports from CBI on the riots cases as well.

Of what use is a `secular front' if it will not take action to punish the killers of November 1984? Or those who demolished the Babri Masjid and organised the 1993 killings in Bombay? It is time to steer Indian politics away from the false dichotomy of `secularism vs communalism'. Ultimately, the issue is not secularism as an abstraction, but defence of the rule of law and a citizen's right to life, regardless of religion, language or beliefs.

Twelve years after 1984, it is clear that on this score, all major political parties have failed the nation.
Posted by c-info at Monday, November 04, 1996
Labels: Delhi 1984 riots

Saturday, January 16, 2010

Learn Punjabi Alphabet by audio listening

I just ran into this site, I thought would be great whoever wants to learn Punjabi alphabet. I think the best way to learn Punjabi is to be around Punjabi culture and listen to audio files like this. those who are interested in learning Gurbani purnounciation and daily nitnem paath, download and listen to various nitnem from Gurdwara and Sikh sites on teh web. It is a great way to learn by listening and mimicking. The meanings will come as things move. If I can learn to speak English at 17 when first time exposed to it, even though I learned it in school in India but never was spoken at home etc. Same way, I think if one learns to read and write Punjabi first then speaking and purnounciation will come as one interacts with the Punjabi culture. One thing as a kid I used to do a lot in India was to read English dictionary, I think that helped me pick up a lot of English words. A good Punjabi to English dictionary would help a lot. There is one by Univeristy of Patiala. Punjabi has 35 letters of alphabet and it is collectively called Painti (meaning thrity five). Anyways, here is the site:


Thursday, January 14, 2010

Are Punjabis prepared for the Big one? Lets say 7.5 Magnitude Earthquake hits Punjab

The Tribune, Ajit, Hindustan Times, Times of India newspaper headlines read something like below:

7.5 Earthquake Hits Punjab, India
100000 Feared Dead, 5 million homeless
Many Historical Buidlings in ruins
India virtually shuts down
Punjab paralyzed, 5 million without food and shelter

Punjabis are caught by surprise just like the Haitians were, the day before yesterday. I just hope and pray to Waheguru that I don't read the headlines like this, but my fear is that it may come true one day and that Punjab is not prepared for a big one like this. Now earhquakes are not new to India, they have happened and done damamge in other parts of India from time to time, like in Gujrat and even Punjab along time ago. But since it hasn't happened for the last 80-100+ years, people start to feel like they are immune to this shaking. Now this is not some farfecthed idea or some horoscopic prediction nor am I a pundit, or an astrologer or a doomsday predictor or anything, but this is just a known fact that Punjab lies in a major seismic zone, and is prone to shaking and Earthquake activities, especially Amritsar, Chandigarh, Jalandhar areas. Ferozepur and surrounding areas may be spared since they are less prone. I had saved a chart of earthquake zones in Punjab somewhere, and may add it to the post later if I find it. What I want to say is that is it is only a matter of time. With recent shaking in Milpitas and Eureka, California, and Haiti, it got me thinking about my dear Punjab and Punjabis. As far as I know, the Punjab State goverment has no enforcement of codes, no establishment of seismic standards or Indipendent State certification of Civil, Structural engineers or other types of engineers, when it comes to building. I think the seismic buidling codes exist but are hardly anyone bothers to follow them or check them or enforce them. The means are there, but the political will is lacking to do things right. Since many of the cities are old, most of the buidlings are built up to current seismic standards. They are basic brick and mortar with steel rebar reinforcements. I don't think many of the foundations are built to international seismic standards. With Sikh population beiign so small, I don't think Punjab or India or the Sikh community can afford this type of human and financial loss. This would be worst than a foreign power declaring war.

Just imagine,

Loss of human lives like above
Cost of medical aid, financial aid to victims
Cost of cremation of victims
food and clothing for survivors
Shelters for survivors
Cost of disease prevention from decomposing bodies especially in intense summer heat of India
Cost of rebuilding the lives of survivors
Gurdwaras ill prepared to provide langar to the victims
Punjab and India goverment business and financial losses
Loss of Communication and Power Infrastructure
and so on......

Can Punjab and Indian leadership can really afford such a loss to our community? I know Punjab will survive thru this and there will be lessons learned. And, even if it was financially capable, which to me means nothing, why react to a situation when we can proactively prepare for the worst, have logitics in place, shleters in place, emergency anaaj in place in a safe warehouse. Afterall, the teachings of our Gurus and the history of Sikhs being saint-soldiers, tells me a soldiers are always prepared and ready to tackle all types of worst case scenarios. This is just like learning Gatka to prepare for a battle that may come your way.

Satnam! And, my condolenses to the victims of Haiti Earthquake. May Waheguru bless their country and their souls. Makes me want to turn to Guru Granth Sahib and read and share Guru Ji's Hukum for this early morning, Thursday, January 14, 2010:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੩ ਘਰੁ ੩ ॥
रागु सूही महला ३ घरु ३ ॥
Rāg sūhī mėhlā 3 gẖar 3.
Raag Soohee, Third Mehl, Third House:

ਭਗਤ ਜਨਾ ਕੀ ਹਰਿ ਜੀਉ ਰਾਖੈ ਜੁਗਿ ਜੁਗਿ ਰਖਦਾ ਆਇਆ ਰਾਮ ॥
भगत जना की हरि जीउ राखै जुगि जुगि रखदा आइआ राम ॥
Bẖagaṯ janā kī har jī▫o rākẖai jug jug rakẖ▫ḏā ā▫i▫ā rām.
The Dear Lord protects His humble devotees; throughout the ages, He has protected them.

ਸੋ ਭਗਤੁ ਜੋ ਗੁਰਮੁਖਿ ਹੋਵੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ਰਾਮ ॥
सो भगतु जो गुरमुखि होवै हउमै सबदि जलाइआ राम ॥
So bẖagaṯ jo gurmukẖ hovai ha▫umai sabaḏ jalā▫i▫ā rām.
Those devotees who become Gurmukh burn away their ego, through the Word of the Shabad.

ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ਮੇਰੇ ਹਰਿ ਭਾਇਆ ਜਿਸ ਦੀ ਸਾਚੀ ਬਾਣੀ ॥
हउमै सबदि जलाइआ मेरे हरि भाइआ जिस दी साची बाणी ॥
Ha▫umai sabaḏ jalā▫i▫ā mere har bẖā▫i▫ā jis ḏī sācẖī baṇī.
Those who burn away their ego through the Shabad, become pleasing to my Lord; their speech becomes True.

ਸਚੀ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਆਖਿ ਵਖਾਣੀ ॥
सची भगति करहि दिनु राती गुरमुखि आखि वखाणी ॥
Sacẖī bẖagaṯ karahi ḏin rāṯī gurmukẖ ākẖ vakẖāṇī.
They perform the Lord's true devotional service, day and night, as the Guru has instructed them.

ਭਗਤਾ ਕੀ ਚਾਲ ਸਚੀ ਅਤਿ ਨਿਰਮਲ ਨਾਮੁ ਸਚਾ ਮਨਿ ਭਾਇਆ ॥
भगता की चाल सची अति निरमल नामु सचा मनि भाइआ ॥
Bẖagṯā kī cẖāl sacẖī aṯ nirmal nām sacẖā man bẖā▫i▫ā.
The devotees' lifestyle is true, and absolutely pure; the True Name is pleasing to their minds.

ਨਾਨਕ ਭਗਤ ਸੋਹਹਿ ਦਰਿ ਸਾਚੈ ਜਿਨੀ ਸਚੋ ਸਚੁ ਕਮਾਇਆ ॥੧॥
नानक भगत सोहहि दरि साचै जिनी सचो सचु कमाइआ ॥१॥
Nānak bẖagaṯ sohėh ḏar sācẖai jinī sacẖo sacẖ kamā▫i▫ā. ||1||
O Nanak, the those devotees, who practice Truth, and only Truth, look beauteous in the Court of the True Lord. ||1||

ਹਰਿ ਭਗਤਾ ਕੀ ਜਾਤਿ ਪਤਿ ਹੈ ਭਗਤ ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਣੇ ਰਾਮ ॥
हरि भगता की जाति पति है भगत हरि कै नामि समाणे राम ॥
Har bẖagṯā kī jāṯ paṯ hai bẖagaṯ har kai nām samāṇe rām.
The Lord is the social class and honor of His devotees; the Lord's devotees merge in the Naam, the Name of the Lord.

ਹਰਿ ਭਗਤਿ ਕਰਹਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਵਹਿ ਜਿਨ ਗੁਣ ਅਵਗਣ ਪਛਾਣੇ ਰਾਮ ॥
हरि भगति करहि विचहु आपु गवावहि जिन गुण अवगण पछाणे राम ॥
Har bẖagaṯ karahi vicẖahu āp gavāvėh jin guṇ avgaṇ pacẖẖāṇe rām.
They worship the Lord in devotion, and eradicate self-conceit from within themselves; they understand merits and demerits.

ਗੁਣ ਅਉਗਣ ਪਛਾਣੈ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ਭੈ ਭਗਤਿ ਮੀਠੀ ਲਾਗੀ ॥
गुण अउगण पछाणै हरि नामु वखाणै भै भगति मीठी लागी ॥
Guṇ a▫ugaṇ pacẖẖāṇai har nām vakẖāṇai bẖai bẖagaṯ mīṯẖī lāgī.
They understand merits and demerits, and chant the Lord's Name; devotional worship is sweet to them.

ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਘਰ ਹੀ ਮਹਿ ਬੈਰਾਗੀ ॥
अनदिनु भगति करहि दिनु राती घर ही महि बैरागी ॥
An▫ḏin bẖagaṯ karahi ḏin rāṯī gẖar hī mėh bairāgī.
Night and day, they perform devotional worship, day and night, and in the home of the self, they remain detached.

ਭਗਤੀ ਰਾਤੇ ਸਦਾ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਜੀਉ ਵੇਖਹਿ ਸਦਾ ਨਾਲੇ ॥
भगती राते सदा मनु निरमलु हरि जीउ वेखहि सदा नाले ॥
Bẖagṯī rāṯe saḏā man nirmal har jī▫o vekẖėh saḏā nāle.
Imbued with devotion, their minds remain forever immaculate and pure; they see their Dear Lord always with them.

ਨਾਨਕ ਸੇ ਭਗਤ ਹਰਿ ਕੈ ਦਰਿ ਸਾਚੇ ਅਨਦਿਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥੨॥
नानक से भगत हरि कै दरि साचे अनदिनु नामु सम्हाले ॥२॥
Nānak se bẖagaṯ har kai ḏar sācẖe an▫ḏin nām samĥāle. ||2||
O Nanak, those devotees are True in the Court of the Lord; night and day, they dwell upon the Naam. ||2||

ਮਨਮੁਖ ਭਗਤਿ ਕਰਹਿ ਬਿਨੁ ਸਤਿਗੁਰ ਵਿਣੁ ਸਤਿਗੁਰ ਭਗਤਿ ਨ ਹੋਈ ਰਾਮ ॥
मनमुख भगति करहि बिनु सतिगुर विणु सतिगुर भगति न होई राम ॥
Manmukẖ bẖagaṯ karahi bin saṯgur viṇ saṯgur bẖagaṯ na ho▫ī rām.
The self-willed manmukhs practice devotional rituals without the True Guru, but without the True Guru, there is no devotion.

ਹਉਮੈ ਮਾਇਆ ਰੋਗਿ ਵਿਆਪੇ ਮਰਿ ਜਨਮਹਿ ਦੁਖੁ ਹੋਈ ਰਾਮ ॥
हउमै माइआ रोगि विआपे मरि जनमहि दुखु होई राम ॥
Ha▫umai mā▫i▫ā rog vi▫āpe mar janmėh ḏukẖ ho▫ī rām.
They are afflicted with the diseases of egotism and Maya, and they suffer the pains of death and rebirth.

ਮਰਿ ਜਨਮਹਿ ਦੁਖੁ ਹੋਈ ਦੂਜੈ ਭਾਇ ਪਰਜ ਵਿਗੋਈ ਵਿਣੁ ਗੁਰ ਤਤੁ ਨ ਜਾਨਿਆ ॥
मरि जनमहि दुखु होई दूजै भाइ परज विगोई विणु गुर ततु न जानिआ ॥
Mar janmėh ḏukẖ ho▫ī ḏūjai bẖā▫e paraj vigo▫ī viṇ gur ṯaṯ na jāni▫ā.
The world suffers the pains of death and rebirth, and through the love of duality, it is ruined; without the Guru, the essence of reality is not known.

ਭਗਤਿ ਵਿਹੂਣਾ ਸਭੁ ਜਗੁ ਭਰਮਿਆ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਨਿਆ ॥
भगति विहूणा सभु जगु भरमिआ अंति गइआ पछुतानिआ ॥
Bẖagaṯ vihūṇā sabẖ jag bẖarmi▫ā anṯ ga▫i▫ā pacẖẖuṯāni▫ā.
Without devotional worship, everyone in the world is deluded and confused, and in the end, they depart with regrets.

ਕੋਟਿ ਮਧੇ ਕਿਨੈ ਪਛਾਣਿਆ ਹਰਿ ਨਾਮਾ ਸਚੁ ਸੋਈ ॥
कोटि मधे किनै पछाणिआ हरि नामा सचु सोई ॥
Kot maḏẖe kinai pacẖẖāṇi▫ā har nāmā sacẖ so▫ī.
Among millions, there is scarcely one who realizes the Name of the True Lord.

ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਦੂਜੈ ਭਾਇ ਪਤਿ ਖੋਈ ॥੩॥
नानक नामि मिलै वडिआई दूजै भाइ पति खोई ॥३॥
Nānak nām milai vadi▫ā▫ī ḏūjai bẖā▫e paṯ kẖo▫ī. ||3||
O Nanak, through the Naam, greatness is obtained; in the love of duality, all honor is lost. ||3||

ਭਗਤਾ ਕੈ ਘਰਿ ਕਾਰਜੁ ਸਾਚਾ ਹਰਿ ਗੁਣ ਸਦਾ ਵਖਾਣੇ ਰਾਮ ॥
भगता कै घरि कारजु साचा हरि गुण सदा वखाणे राम ॥
Bẖagṯā kai gẖar kāraj sācẖā har guṇ saḏā vakẖāṇe rām.
In the home of the devotees, is the joy of true marriage; they chant the Glorious Praises of the Lord forever.

ਭਗਤਿ ਖਜਾਨਾ ਆਪੇ ਦੀਆ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿ ਸਮਾਣੇ ਰਾਮ ॥
भगति खजाना आपे दीआ कालु कंटकु मारि समाणे राम ॥
Bẖagaṯ kẖajānā āpe ḏī▫ā kāl kantak mār samāṇe rām.
He Himself blesses them with the treasure of devotion; conquering the thorny pain of death, they merge in the Lord.

ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿ ਸਮਾਣੇ ਹਰਿ ਮਨਿ ਭਾਣੇ ਨਾਮੁ ਨਿਧਾਨੁ ਸਚੁ ਪਾਇਆ ॥
कालु कंटकु मारि समाणे हरि मनि भाणे नामु निधानु सचु पाइआ ॥
Kāl kantak mār samāṇe har man bẖāṇe nām niḏẖān sacẖ pā▫i▫ā.
Conquering the thorny pain of death, they merge in the Lord; they are pleasing to the Lord's Mind, and they obtain the true treasure of the Naam.

ਸਦਾ ਅਖੁਟੁ ਕਦੇ ਨ ਨਿਖੁਟੈ ਹਰਿ ਦੀਆ ਸਹਜਿ ਸੁਭਾਇਆ ॥
सदा अखुटु कदे न निखुटै हरि दीआ सहजि सुभाइआ ॥
Saḏā akẖut kaḏe na nikẖutai har ḏī▫ā sahj subẖā▫i▫ā.
This treasure is inexhaustible; it will never be exhausted. The Lord automatically blesses them with it.

ਹਰਿ ਜਨ ਊਚੇ ਸਦ ਹੀ ਊਚੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਹਾਇਆ ॥
हरि जन ऊचे सद ही ऊचे गुर कै सबदि सुहाइआ ॥
Har jan ūcẖe saḏ hī ūcẖe gur kai sabaḏ suhā▫i▫ā.
The humble servants of the Lord are exalted and elevated, forever on high; they are adorned with the Word of the Guru's Shabad.

ਨਾਨਕ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ਜੁਗਿ ਜੁਗਿ ਸੋਭਾ ਪਾਇਆ ॥੪॥੧॥੨॥
नानक आपे बखसि मिलाए जुगि जुगि सोभा पाइआ ॥४॥१॥२॥
Nānak āpe bakẖas milā▫e jug jug sobẖā pā▫i▫ā. ||4||1||2||
O Nanak, He Himself forgives them, and merges them with Himself; throughout the ages, they are glorified. ||4||1||2||