Saturday, April 30, 2011

Who is Anna Hazare ?........A personal Experience

Who is Anna Hazare?
1. Who is Anna Hazare? 
An ex-army man. Fought 1965 Indo-Pak War
2. What’s so special about him?  He built a village Ralegaon Siddhi in Ahamad Nagar district, Maharashtra
3. So what? This village is a self-sustained model village. Energy is produced in …the village itself from solar power, biofuel and wind mills. In 1975, it used to be a poverty clad village. Now it is one of the richest village in India. It has become a model for self-sustained, eco-friendly & harmonic village.

4. Ok,…? This guy, Anna Hazare was awarded Padma Bhushan and is a known figure for his social activities.
5. Really, what is he fighting for? He is supporting a cause, the amendment of a law to curb corruption in India.
6. How that can be possible? He is advocating for a Bill, The Jan Lokpal Bill (The Citizen Ombudsman Bill), that will form an autonomous authority who will make politicians (ministers), beurocrats (IAS/IPS) accountable for their deeds.
7. It’s an entirely new thing right..? In 1972, the bill was proposed by then Law minister Mr. Shanti Bhushan. Since then it has been neglected by the politicians and some are trying to change the bill to suit thier theft (corruption).
8. Oh.. He is going on a hunger strike for that whole thing of passing a Bill ! How can that be possible in such a short span of time? The first thing he is asking for is: the government should come forward and announce that the bill is going to be passed. Next, they make a joint committee to DRAFT the JAN LOKPAL BILL. 50% goverment participation and 50% public participation. Because you cant trust the government entirely for making such a bill which does not suit them.
9. Fine, What will happen when this bill is passed? A LokPal will be appointed at the centre. He will have an autonomous charge, say like the Election Commission of India. In each and every state, Lokayukta will be appointed. The job is to bring all alleged party to trial in case of corruptions within 1 year. Within 2 years, the guilty will be punished. Not like, Bofors scam or Bhopal Gas Tragedy case, that has been going for last 25 years without any result.
10. Is he alone? Who else is there in the fight with Anna Hazare? Baba Ramdev, Ex. IPS Kiran Bedi, Social Activist Swami Agnivesh, RTI activist Arvind Kejriwal and many more. Prominent personalities like Aamir Khan is supporting his cause.
11. Ok, got it. What can I do? At least we can spread the message. How? Putting status message, links, video, changing profile pics. At least we can support Anna Hazare and the cause for uprooting corruption from India. At least we can hope that his Hunger Strike does not go in vain. At least we can pray for his good health. Thanks for reading.

This is a post that was sent to me by one of my army friends....It is a first person account from Air Marshall Raghu Rajan  who met him in his own village years back, and came back impressed. 

It reads  as.....

I met Anna Hazare,in1998,during a visit as an Air Cmde from DSSC,alongwith my friends,Ravi Burli and Kalaichelvan.We were then in Ahmednagar at the Armd Corps Centre and school.Having arranged a vehicle to take us to Ralegaon Siddhi,we drove along the Nagar-Pune road,till a friendly ex-army sub directed us.As we entered RS,the road was lined with trees on either side!

The road then took a dip and we entered a verdant village,full of greenery .

We met Anna rebuilding the temple with other villagers.My idea was to find out how a Naik ASC driver,could have transformed a village,steeped in the making of hooch,to this green village,and had been awarded the Padma Bhushan and the Padma Shri.

When Anna arrived in his village,everything was in his  words,imported.The villagers were busy collecting wood to burn and heat the still,and when they started removing th temple wooden beams,it was the last straw!He had Rs20,000/ as his commuted pension,and he used this to buy bricks to replace the beams ans make the walls stronger.The villagers were ashamed at this,and joined hands.He identified water availability as the crux,and with the advice of the Irrigation dept,he made a series of check dams,using chain-link pieces and stones,to hold the small runoffs,till the base,where he built a concrete dam to hold the water during the rains.

His efforts were so successful,that in one year,the water table rose by 12 ft,and water from then on was available to the village on a perennial basis.He then convinced the villagers to adopt-Nasha Bandhi,Nas Bandhi,Chara Bandhi(they were to cut the grass and feed it to the cattle,instead of letting them roam at will and denude the hillsides of precious grass),100% literacy,no caste discrimination and care for the girl child!Water made Ralegaon Siddhi self sufficient in grain,fruits(they started selling Mangoes, Chikoos, Bananas,Papayas etc),and in his words,the GDP of each villager to Rs 3000/.

They built a double storey building for their residential school,were no student would be failed-a revolutionary idea!
When an SC person was facing financial difficulties,he mustered funds,got the person out of trouble,and even collected funds to arrange for his daughter's marriage!

When I asked why I did not see a domino effect,he put it to leadership.He told me that he did not marry,as it would have diverted his attention from bringing up the village-it took 20 years of hard toiling effort.He did not accept any financial help from my side,as he said that it would lower him in his eyes-he had refused to accept 1000$ from a German TV unit for that same reason.

When we left,I saluted him,as I felt deeply humbled in the presence of a man who had achieved so much, in his life
That is Anna Hazare.........................................................

Friday, April 22, 2011

The Baisakhi Saga

Baisakhi the Harvest Festival

Vaisakhi is a time-honoured harvest festival in the Punjab. It had been celebrated long before it gained an added dimension for us the Sikhs.
Rich and glorious civilization of the Indian sub-continent is mirrored in its innumerable fairs and festivals. They mark the seasons which are indicators of the agricultural cycle. ..That is sowing in spring, and its zenith is reached with the harvesting of the golden grain. ….Baisakhi the name may change from place to place but it is celebrated by many across India…. West Bengal, Tamilnadu and Kerala and some other regions of India and Nepal …there as well it is the beginning of the new year.
Baisakhi, also called Vaisakhi, is celebrate on the 13thor 14th of April according to

the solar calendar. In Punjab and

most of north India it celebrates the harvesting of  rabi crop…Now ,those of you who have been involved with harvesting  will agree that this is a not an easy task …but natural joy de verve  of the communities in Punjab  turns it into celebration time by merry neighborhood festivities such as the Bhangra…. Women too, break into revelry of dances primarily the Gidda dance, executed with fervour and rhythmic tempo.

The Baisakhi Mela
Baisakhi  Mela ….is what we could call a country fair. A vivid and vibrant colour of life of rural Punjab is epitomized in these fairs. The people are joyous and exuberant …and they should be, after the bountiful harvest, which will bring wealth and richness in their lives. If  you have not been to a  Baisakhi  Mela  let me tell you a little about what happens ….. well firstly the activities in Baisakhi fairs do give people a chance to enjoy …music dance ….horsemanship ….martial arts…Added to that workmanship of all kinds and stuff from all over are  for sale in stalls.
 Hmmm!!! How can we forget foods in Punjab…We Punjabis are perhaps the most voracious foodies.

Foods….all sort of foods and flavours are one of the most multihued array on display for festivals but..But then why only festivals, trust a Punjabi to make it a reason enough anytime during the year to lay a delectable culinary feast.

The Story of the Birth of Khalsa

Significantly Baisakhi commemorates 1699 as well, the year Sikhism was born as a collective faith.
Guru Tegh Bahadur
The seed of the story of Baisakhi was perhaps sown with the martyrdom of Guru Teg Bahadur, the ninth Sikh Guru who was publicly beheaded by the Aurungzeb, the 6th  Mughal  

emperor . Aurungzeb wanted to widen the scope of Islam in India through coercion, and Gthis is where Guru Tegh Bahadur stood up for the rights of oppressed Hindu populace …thus for the Mughals he became a proverbial thorn in the flesh and a threat.
After the death of Guru Teg Bahadur ji, his son, Guru Gobind Rai became the next Guru at the age of nine…Wise beyond his years, he possessed a divine grace, yet he continued to attain  education in diverse areas of interest ,like literature …languages …music….art  and even martial arts and principles of war.
Kesgarh Sahib Today
Guru Gobind Singh was here on a mission, it was his dream to inspire courage and create equality for all the people …..It was to fulfill this divine mission that Guru Gobind Singh called for a congregation of Sikhs at Keshgarh Sahib near Anandpur on March 30, 1699 on the historic Baisakhi Day.

It was the Baisakhi .….the beginning of the month of Baisakh of the year 1699. This was just the time of the year for joyous and bountiful festival for the agrarian community of the ‘Land of Five Rivers’…. As always the spirit of the Baisakhi mela’ was in the air and the aura was so very contagious. People from far and near had gathered together at Anandpur to celebrate the New Year Festival. However, the gathering was a bit different on that day. This year Guru Gobind Rai had sent a message that every Sikh who should try to come….Rather must do his best to come to the annual fair.

By noon, it is said that well over eighty thousand people had assembled at the undulating fair ground at Anandpur on that Baisakhi Day …and more kept coming.

Cynosure of all eyes was  a structure ….They all stopped to stare up the hill   for there on a hillock overlooking the extensive fair grounds  was a large and tent pitched…..It had  kind of grandeur about it  and was richly festooned.

People were all very energized  and keyed up ,they looked forward to meeting the Guru …each one felt as if the unusual 'message' was especially sent for them alone. ….soon a buzz went around that the Guru was in the marquee and he would be coming out soon .All eyes were turned towards the tent and everyone was waiting patiently for Guru's ‘darshan’ and to receive his blessings.
 But it took a little longer than expected.

At last their fortitude was rewarded, as they saw Guru Gobind step out of the dark innards of the tent onto the sunshine as the skies were clear and bright; ….He was wearing a saffron coloured robe with a blue waist band and there was a long sword hanging from his left side. He walked briskly and came to a specifically erected raised area near the tent.

What would you give to have heard Guru Gobind Singh speak the words that He spoke to his disciples on that day?
Can you imagine those words that were said there that day?

Those words had the potential to craft a life changing path and their lives were never to be the same ever again….
Such was the effect of his personal aura to one and all that it seemed that the Guru stood towering close to them; although in actuality he was at some distance from the people in the back. They saw that there was a strange glow about his persona and a slight smile touched his face. Suddenly he stopped to look intently at the crowd,…And  he pulled  out his sword  and raised it high with his right hand. …A kind of a hush descended on the festive gathering.

His speech was powerful and the contents were potent ….it was given to impart  self belief  and to inculcate courage amongst fellowmen. At the end of the speech he continued that every great deed was preceded by equally great sacrifice and demanded that anyone prepared to give his life come forward.

Now, in thundering tone of voice that carried far and wide through the crowds, the Guru spoke, "My dear Sikhs, I am glad to see so many of you here today. Today I have planned to offer you something special. But for this I need your help. Indeed, I need your head. I need the head of a Sikh who claims his faith in me."
Guru gobind Singh

There was a deathly silence all around. Everybody was too stunned to walk away or even whisper. Then the Guru flashed his sword again, raised his voice to a level with depth and gravity  and repeated, "My Sikhs, I want a head and nothing less than a head. If anyone among you claims to be a true Sikh, then come forward and prove it." He looked so severe and stern…...
Before he had finished his last sentence, a tall lean Sikh was already moving forward towards the Guru on the platform.
His name was Daya Ram and he was from Lahore.

Reaching the Guru, he folded his hands, bent his head forward and said, "O, Lord, the true Guru, I claim to be your humble Sikh. My head is ready for you. Please take it."

The Guru  turned towards him  ,held him by the arm and looked intently into his eyes…..What he saw must have satisfied him for he led him into the tent. Soon after the crowd inside heard the sound of a sword striking a body….. They then heard  the soft chants of Whaeguru ! Waheguru!Waheguru!......And then came an ominous loud thud.
Bhai Daya Singh

The silence was such that you could have heard the proverbial pin drop…..Then there was movement at the marquee…They saw the Guru coming out of the tent, looking even more ferociously stern….. Fresh blood dripped down his sword. The crowd was truly horrified. Nobody needed to be told what had happened inside the tent.

Once again the Guru stood on the platform. Once again he raised his sword and addressed the crowd, "Well, my Sikhs! I want a second Sikh who would willingly offer his head to me." This new demand made the people even more scared. But they dare not ask or challenge the Guru for his seemingly wrongful act. However, as he was repeating his strange call, another Sikh began to move forward.

 His name was Dharam Das, and he was from Delhi.

Dharam Das stood before the Guru and said in a humble voice, "O, my true King…My guru, I offer my head to you, please take it, it is yours." This pleased the Guru…for eyes softened  seeing the devotion in Dharam Das’s eyes ..He put his arm around him and gently turned  him around and took him inside the tent. This time again, the crowd heard a a gentle chant of Waheguru!...... and then….again their was  a loud thud. Everyone gasped. They were sure that Dharam Das, too, had been put to death.

Again the Guru emerged from the tent with a sword unsheathed and  swathed in blood. His expression was graver than ever ….and he looked far into the crowded congregation ….again he  demanded from the crowd, "Come, come my Sikhs, who comes next. I still want some more. Now I want a third head. I want a Sikh who has faith in me."

The people were terrified. They thought perhaps the Guru had gone mad. He was asking too much. Now they were no longer spell bound by the events which had taken place just before. They could think. They began to move; they whispered with each other. They began to slip away from the crowd. Some just fled for their lives.

In the mean time another Sikh named Mohkam Chand had reached the Guru on the platform. He was from Dwarka

With folded hands he requested the Guru to accept his head. The Guru did not wait or waste a minute, and did the same as he had done with the other two.

For the fourth time, the Guru stood before the crowd and repeated his demand for yet another head. Now the crowd was even more restless. Some people were slinking away but most stood their ground. They all were really scared, and it did not take long before they saw 
yet another Sikh on the platform offering his head to the Guru.

 His name was Sahib Chand and he was from Bihar.

The Guru dealt with him in the same way as with the other three before him.
The crowd was getting thinner by the moment. By the time the Guru came back and asked for a fifth head, only the very faithful had stayed behind. But there seemed to be no shortage of volunteers.
Bhai Himmat Singh

 Soon, another Sikh named Himmat Rai moved forward.

He was, at once, led to the tent, but this time the Guru did not return quickly.
 The people outside began to wonder….curious they were but could not even dare to imagine   the consequence their minds conjured…. The horror   they had seen was unfathomable….but gradually they heaved a sigh of relief for the Guru had stopped asking for more heads.

Now with hope and anticipation they waited nervously and prayed 'Waheguru'.

Then the Guru  stepped out into the clear  late afternoon sunlight   .

 He was followed by five other men…They seemed to be ina uniform. They, too, were dressed in saffron colour, with blue scarved tied round their waists and turbans. They looked very much like the Guru himself. All stood on the platform facing the crowd. Their faces beamed with joy and satisfaction.
Punj Pyara's

As soon as the people near them recognised that they were the same Sikhs who they thought had been killed by the Guru, they immediately started cheering them and saluted them with loud shouts of Jo Bole so nihal..'Sat Siri Akal!' Soon everybody joined in, and the whole atmosphere was vibrant with the deafening sounds Sat Siri Akal. Many people who had left the fair ground in fear and disappointment heard these cheers and rushed back to see what was happening. They could not believe their eyes.

 Everything had happened so fast. 

They could not understand.
'Had the dead been brought back to life?'

When the cheering crowd had stopped, the Guru spoke to the crowd, "My dear Sikhs; we all remember that when Guru Nanak gave a test to his Sikhs only one passed it. His name was Lehna, who then became Guru Angad. Now two hundred years after the first test, I have given you another final test. However this test was not for Guruship, but for the 'nationhood'.

 I call it the Khalsa, the brotherhood of the pure at heart.

You have witnessed the birth of the Khalsa. These Sikhs standing beside me are my Panj Piara’s (five beloved ones). Each of them is a saint and a soldier in one. These five Sikhs are dedicated and daring enough to lead; and strong enough to support the edifice of the Khalsa."
Later the Guru introduced his Sikhs to a new kind of initiation ceremony called the Amrit -Baptism.
Mata Sundari ji  adding batasha's
In an iron vessel, the Guru stirred with a sword called Khanda , the batasha that his wife, Mata Sundari Ji had put into water. The congregation recited verses from scriptures as the Guru performed the sacred ceremony. The water was now considered the sacred nectar called amrit.

 It was first given to the ‘Panj Piara’s, then taken by the Guru  himself  and later distributed amongst the crowd. With this ceremony, all those present, irrespective of caste or creed, became members of the Khalsa Pantha ……the Order of the Pure Ones and gave them a new name - 'Singh'. And  Kaur’.

It was estimated that well over 20,000 Sikhs were baptised the same day.

Wednesday, April 13, 2011

Genesis of The Khalsa......Parmaattam Ki Mauj .

If we look back towards the end of 17th century and the way life was in north of India …times must have been bad ….to be precise the times preceding the Baisakh of 1699 must have been difficult. Guru Gobind Singh ji was troubled by the caste ridden divisive society, the religious discords … the hardliners and exploiters in the name of religion Such were the times when Guru Gobind Singh gave birth to the Khalsa Panth …The Guru regarded the Punj Piaras as the first members of the Khalsa and the embodiment of the Guru himself. With the constitution of the Panj Pyare the high and low castes were amalgamated into one.

Khalsa Akaal Purakh  ki Fauj  
Pragtiyo Khalsa Parmaattam Ki Mauj 

Khalsa  are the faithful troopers of the divine 
[In his will, God created the Khalsa]

The word "Khalsa" …Where did get it from?
Why did he call Khalsa Parmaattma ki mauj?
Well to begin  we can establish that its roots are  derived from Sanskrit,…. The word derivative traveled through languages ….Persian, Arabic, Greek and other …. returning centuries later to India and the Punjab with the Portuguese, Persians and Arab invaders.  It has two literal meanings  from Arabic parlance… the phraseology  uses ‘khalis’ … which literally means "pure" or "unsullied" and in Perso-Arabic…it is “khalisah”.

Here there is minor variance …along with  literal meaning pure; it  could also mean ….office of revenue department; lands directly under government management,. ‘Khalisah’ thus was – ‘The land of the Emperor… that land that cannot be taxed. The term khalisah was used extensively during the Arab-muslim rule in India…It was applicable for lands administered directly by the king without the mediation of jagirdars or mansabdars. Though the Mugal Emperors used this word towards the property, land, estate or region on which a revenue tax is owed directly to the emperor. The local ruler had no jurisdiction over it.
The word Khalsa was first brought to India by Muslim invaders, who settled in India starting in the year 636 A.D.
The literal meaning of the word Khalsa is spotless, pure or sacred.
One literal meaning is "Pure" and the other meaning is "belonging to the king". When the word "Khalsa" is used for a Sikh, it implies belonging to the King, where the King is TRUTH…. God himself. To become a Khalsa a Sikh must surrender him/her self completely to TRUTH……To God and obey God's will completely.
Only then is a Sikh called "Khalsa."…So it is said.
A Sikhs who have taken Amrit get collectively to be inclusive member of the Khalsa Institution ….which was ordained to be “Pure" & flawless by Guru Gobind Singh….The creator of Khalsa Panth. The initiated Khalsa lived by Truth and pledged his/her life to tenets of Guru’ and Gurbani. and sacrificed anything and everything in a never ending struggle for the just cause of ensuring safety & welfare of the entire humanity …..  Guru Gobind Singh’s doctrine of service was for ALL HUMANITY.
The word "Khalsa" appears in the Guru Granth Sahib first in the Bani of Bhagat Kabir thus:
Bhagat Kabir, Baba Sheikh Farid, Bhagat Trilochan, Bhagat Namdev, Bhagat Akroor, Bhagat Dhroo etc., all of whom lived before the Sikh Gurus, and thus before the Amrit initiation,…. …
Baba Farid
Therefore would you dichotomise them from not being a ‘Khalsa’?
As per rigid clerics can they be considered to be Khalsa?

My personal take on this in broader spectrum is that anyone who does ‘Naam Simran’ That is….devotion to the Almighty….. Be they of any faith, creed, country etc. by definition, is a Khalsa…..Pure of soul and body and mind.

In more parochial terms I would use Khalsa…As a Sikh, who has defined Sikhi in his heart and his spirit is imbued by the divine grace of ‘Waheguru’.
Before we delve into who is the actually  a Khalsa or not lets first look at the definition of the word ‘Khalsa’.
The modern day Sikh historian Piara Singh Padam defined Khalsa as:
'-the free individual who is free from all forms of subservience.’

Bhai Kahn Singh Nabha defined Khalsa thus:
As genuine, pure and unadulterated…..

Would it be right to take a position and state that all Amritdhari’s are pure and noble in spirit and thought?
Furthermore, is it right to state that a non amrit-dhari is  impure thus not an eligible khalsa of the Sikh dharma?
sant Kabir Das
Now …let us take the historical significance in perspective…..The word ‘khalsa’ was known to Sant Kabir (1398-1495), he was older than Guru Nanak but was his contemporary. He uses the word Khalsa in Raag Sorath: SGGS, Page, 655-1
Pari­o kal sabai jag upar mahi like baram gi­ani.
Kahu Kabir JanBhae Khalsay Prem Bhagat Jeh Jaani.
ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ੪॥੩
Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||

He is a non amrit dhari….But is a khalsa !!!
Guru Hargobind, the 6th Guru, refers to the word Khalsa in His Hukamnama to the …Sangat of Purab.
He is again a non amrit dhari….But is a khalsa !!
Guru Tegh Bahadur used it in addressing the….. Sangat of Pattan.
He is  a non amrit dhari….But is a khalsa as well !!
Thus sixth and 9th Gurus used the word Khalsa to those Sangats who did not have any parishes or Manji's. They had a direct link with the Guru as there were no Masands and sent the offerings directly to him.

Guru Gobind Singh upon discovering that ‘Masands’ were corrupt and were siphoning off the offerings and funds for their own personal benefit disbanded their ‘Manjis’. Upon the abolishment of the ‘Manjis’, all the Sangats came to be known as...’Guru ka Khalsa’.
Guru Gobind Singh has been very open-minded in his use of the word Khalsa when referring to the Sangat ……totally inconsequential was the consideration to the fact  whether people are Amrit –dhari or not….for that matter he cared a twit if  the names of his sangat ended in Singh…..They were all Guru da khalsa’ .
 It became routine for him to write and use the word Khalsa for any Sangat he addressed. He also used the word to other individuals and even for devoted Muslims.

The following references from the book of Hukamnamas will bring out the truth of the above statement.

 He wrote on March 12, 1699 before the Baisakhi of that year to the Sangat of Machiwara, that this Sangat is the Khalsa of the Guru.

On Oct 5, 1699 Guru Gobind Singh used the same words to the Sangat of Sarangdeo.
He writes to Bhai Mehar Chand, Dharam Chand, and Karam Chand of Khufia Nivas, Bhai Bideraban, and Gulal Chand on Feb 6, 1702 that you are my Khalsa.

 Another letter of 1704 addressed to Bhai Sukhia,  Bhai Mukhia, and Bhai Parsa stated that Sarb Sangat is my Khalsa.

Do we need to say more….Well I suppose for nay sayers ..we will have to.....

Mata sundari Ji

Mata Sundri Ji on Oct 12, 1717 wrote a letter and addressed to many people including Bhai Debi Dass, Bhai Gulab Rai. It stated that Sarbat Sangat is the Khalsa of Akal Purkh.

In yet another letter of October 20, 1722, she wrote to Bhai Gul Mehar (Muslim), Bhai Kan Ji, Bhai Duni Chand, Bhai Bakshi Mal, Bhai Sahib Rai, Bhai Kaku Mal, Bhai Jagat Rai, Bhai Rup Chand, Bhai Kirpa Rai, Bhai Chatter Bhoj, Bhai Kaura Mal, Bhai Babu Rai, Bhai Chuna Mal, and Bhai Danja Rai, that you are all Guru Ka Khalsa.

In a letter of June 2, 1723, she again wrote the same to Bhai Dodh Singh, Bakhtawar Singh, Hukam Singh, Babar Mal, and Prem Chand.

 Another letter of hers dated October 18, 1723, addressed to Bhai Chain Singh, Bhai Bhopat Singh, Bhai Alam Singh, and Bhai Mani Singh had similar content.

This is also true of another one written to Gur Bakhash on August 10, 1730.

Still another letter of April 12, 1759 from Khalsa to Khalsa stated the same.

With all the above we have ample terms of reference… It becomes pretty clear that the word Khalsa had been used for Hindus, Muslims and Sikhs who had implicit believe in the way of life with the Sikh beliefs….. The ten Gurus, and the guru Granth Sahib.

Thus we can say that the word Khalsa is applicable more in sync with the spiritual character of an individual rather than physical appearance.
So who is a Khasa?
·         Khalsa is one who remembers the Name of the Lord night and day … and who gives no thought to anyone but one God….Ek Onkaar.
·         Khalsa is self supportive and self righteous ,he should not be not become burden on anybody. Work and Earn….kirat karna.
·         Share and eat….Vand Chakna Naam Japna.

Khalsa is one who has full faith and love in ‘Waheguru …and the Baani in Guru Granth Sahib is his living guru…His guide, mentor and teacher. . It contains the teachings of the Sikh Gurus and other enlightened persons. These teachings should be used as tools that make us better human beings.
Those who sincerely accept mistakes of their misdeeds and repent shall be forgiven and accepted into the Khalsa fold. Such is the code of conduct of Khalsa.  
Guru Gobind Singh….
Let there be no doubt, that I am the slave of Lord like other men, who are the beholders of the wonders of creation.

Jay Hum Ko Parmeshar Oucher Hai, Tay Sabh Narak Kund Meh Par Hai.
Whosoever calls me God, will fall in to the ditch of hell. -----DG, Page, 57