Happy Birthday, Khalsa. #Sikh #khalsa #vaisakhi #khanda
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Happy Birthday, Khalsa. #Sikh #khalsa #vaisakhi #khanda

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From: Julia Maddera, Georgetown University ‘13.
To the first man, who I met by the Eiffel Tower my second week in Paris, when I didn’t know better. Who took me out four times, who waved little red flags that I tried to ignore. Like asking me outright if I was a virgin on the first date, like calling me five different pet names when I’d asked him not to throughout the second, like saying he’d heard that feminists were not real women during the third, like disappearing for a week and a half after the fourth. Who, as it turns out, was not the bullet, but the careening fourteen-wheeler that I narrowly managed to dodge. Who admitted that he hit the young woman that his mother was trying to force him to marry. Who didn’t want to marry her because he believes in romantic love. Who doesn’t see the contradiction in those two sentences.
To the guy in my medieval literature class, who lent me one of Camus’ plays and showed me around the library. Who wants to use his French education not to escape to the West, but to go back to his third-world home country to teach at its eight-year-old university. Who I admired until he asked me what my American boyfriend had thought about me coming to Paris, until he demanded to know why I didn’t have one (a boyfriend, that is), until he asked if it was required that I marry an American. Who reached out and touched my earrings, without asking, the next time he saw me. Who won’t take a hint.
To the PhD student who tried to take me up to his apartment after a five minute conversation, when I had just wanted to get lunch, who said there’s a first time for everything. Who told me that we were university students, living in a 21st century democracy, and that relations between men and women were different now, so what was I so scared of? Who recoiled in shock when I told him that I had friends who’d been raped, and by other university students, at that. Who does not have to think about rape on a daily basis. Who insisted on paying for my lunch, because “it was a matter of honor.” Who then physically prevented me from handing my money to the cashier, when I was trying to make it clear that this was not a date. Who didn’t believe me when I said I didn’t want a boyfriend, five times. Whose number I blocked the moment I stepped on the metro. Who has called me three times since. Who told me he wants to go into Senegalese politics. Who, I can only hope, will listen to the women of his country better than he listened to me.
To the delivery guy on the red motorcycle idling outside of the apartments on Avenue de Porte de Vanves, the ones I walk past every day, who said bonsoir and who, because I said it in return to be polite, followed me to the metro as I walked, head twisted down, pretending that I didn’t understand the language I’ve studied for eight years.
To the two men Thursday night in le Marais, swaggering drunk toward me, ignoring the male friend standing by my side, who leered at my chest and slurred, “Bonsoir, comme tu es mignonne,” as I shoved past them, trying to sound angry, not afraid. Who left me feeling fidgety and panicked, so when I took the night bus in the wrong direction and found myself alone with two other strange men at a bus stop at 2:30 A.M., I let the cab driver fleece me out of 25 euro just to take a taxi home.
To the group of teenage boys loitering on the corner by my apartment, who decided to sound a siren at my approach because I was wearing a knee-length dress and a bulky sweater. Who made me regret forgoing tights because I had wanted to feel the spring air on my calves for once. Who will never have to wear an itchy pair of pantyhose in their entire lives. To whom I said nothing, because I still have to walk past that corner twice a day for the next three-and-a-half months, because there were five of them and one of me.
To the three men standing on the corner of the periphery five minutes later when I was crossing the street. To the one who motioned for his friends to turn and look at me, quick, and then left his wolf-whistle ringing in my ears, shame like sunburn covering my face. Who didn’t care that it was broad daylight. Who made me wish that I could swear a blue streak back in French, without my accent betraying that I am American, which is another word for “easy” here.
To the two men at sunset on the bridge by Saint Michel, in the middle of tourist central, who made skeeting noises at me, like a pair of sputtering mosquitoes, to get my attention. Who laughed when I flipped them off, and who kept hissing at me anyway. Who forced me to keep checking over my shoulder, all the way to the metro, to make sure that I wasn’t being followed.
But also to the French friend who blamed my problems with French men on my university in the northern suburbs, a Parisian synonym for emeutes, gang violence, and immigration. Who insisted that if he brought me to his upper-crust private (white) university—where the French elite reproduces itself into perpetuity—I would meet nicer French guys. Who forced me to defend the men who’d harassed me against his barely-veiled, racist critique.
And also to the American friend at home who nearly rolled his eyes as he half-listened to my stories, who said, “Oh god, it’s hard being so attractive, isn’t it?” as if I was being vain. Who laughs and does not understand why I always duck out of the frame of photographs, who knows nothing of what my body means to me.
And that’s just two months in Paris.
To all the Italian men who made me wish I had dyed my hair black before studying in Florence, who kept me from going out dancing because I got sick of feeling them creeping up behind me, sneaking their hands around my waist (and lower) when I’d already said NO three times.
To the six-foot-something Georgetown student who prided himself on protecting the girls from being groped on the dance floor. Who chose to write about the rape of the Sabine woman for that week’s assignment. Who described the way her breast slipped free of her tunic when she fell, as if he was writing a porno, not a rape scene, who had the woman fall in love with her Roman rapist the next morning, after he spun her a tale of the coming glory of his country. Who said “in a fit of passion, she thrust herself upon his member” and was not joking. Who ended the story with the titular character saying to her children that she had been raped, but only at first.
To the seventh-grade boy who told my younger sister that he could rape her, if he wanted to.
To the gang of twenty-five year-olds in the Jeep who hollered at her as they drove past, leering at her thirteen-year-old body dressed in sweat pants and a tank top. Who made my sister, fearless on the soccer field and in the classroom and in the karate studio, run home crying. Who were the reason she became afraid to walk the dog by herself in our “safe, suburban” neighborhood.
To my father, who said, “What white male privilege?” Who was not being ironic.
Read it. All of it.
It's A Hair Thing
Yesterday, I was eating lunch with my friends and we were all laughing and the usual friend like stuff. Lunch is probably the only stress free hour of my whole day, so we always try to make it fun until the bell for third period rings.
I have no idea how the conversation started, but I remember my friend asking me (she is a Sikh), “What’s the whole point of you keeping your hair all of a sudden?”
Read More

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I think a Shabash is in order. The great maturity and impartiality you have shown in handling Balwant Singh Rajoana’s case is unprecedented by any country. It never, ever, would have occurred to my senseless self to decree for the execution of the very citizen who “killed” a mass murder, Beant...
Bhai Balwant Singh Rajoana will be executed by the Indian Govt on 31st March 2012. This Singh was one of the masterminds behind the killing of Punjab Chief Minister Beant Sinh (blown up in 1995). Beant Sinh was responsible for the death of over 50,000 young Sikhs (in extra judicial killings by the Indian Govt). This Singh was to be hanged till death, but his punishment would have been less severe if he asked for mercy, which this ANKHILA (filled with self-respect) Soorma rejected. Instead this Lion of the Guru requested that the government should execute him when they want to. Shows no fear of death like a true Guru ka Singh. His last wish is that his eyes be donated to the blind Raagi (hymn singer) of Darbar Sahib, Amritsar. “His is a rare case where an accused in a murder case, after being awarded death penalty, had not only chosen not to go for an appeal but even kept on asking to hang him as early as possible.” One more name to the long list of Sikh Shaheeds (martyrs)… Please remember him in your prayers… waheguru
"There is some kiss we want"
There is some kiss we want with our whole lives, the touch of Spirit on the body. Seawater begs the pearl to break its shell. And the lily, how passionately it needs some wild Darling! At night, I open the window and ask the moon to come and press its face into mine. Breathe into me. Close the language-door, and open the love-window. The moon won't use the door, only the window.
-Rumi
Love is what we are born with. Fear is what we have learned here. The spiritual journey is the unlearning of fear and the acceptance of love back into our hearts.
Marianne Williamson (via weedcave)
Random Act of Kindness
Just experienced one. Mission: return it to the Universe.

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Clog: Spring forward!
As the clocks jump an hour ahead, the weather gets nicer, the days get longer, and the pollen continues to ruin your days, let’s take a moment to reflect on what Guru Sahib says about this season of Basant (spring).
But before we talk about Basant, I want to mention another concept we discussed in class a few weeks prior: the concept of a Jagiaasu Jeevan. By Bhai Kahn Singh Nabha’s definition, a Jagiaasu is a person “jinnu gian praapat di ichaa hai. jaanan di icha rakhan vaala”. The root of the word is similar to the Punjabi word for “awake.” A Jagiaasu is someone who has a desire, a thirst, or an urge to gain knowledge. I bring this up because I want to save myself from writing two clogs and because I’ll refer back to it in a minute.
The first shabad in Raag Basant in the Guru Granth Sahib is: Maahaa maah mumaarkhee chardeyaa sadaa basant || (full shabad: http://www.sikhitothemax.com/page.asp?ShabadID=4159)
This shabad gives us a great explanation of what Basant is. I won’t do a breakdown of the entire shabad but will discuss the essence of the shabad. In the first line (the line above) Guru Sahib celebrates the beginning of a ‘Sadaa Basant’, the concept of permanence (Sadaa). The physical spring comes and goes in just a period of a few months but our goal is to attain a permanent spring of the spirit. That is to say, to achieve a spirituality that maintains a permanent Love for Vaheguru, connection to Vaheguru, a life based in Gurmat, and a Gursikh jeevan. And to attain that mindset Guru Sahib says:
bholeyaa haumai surat visaar || haumai maar beechaar man gun vich gun leh saar || rahaao||
We can attain that mindset by destroying our ego, by getting rid of our ego-driven intellect and by taking on the “guns” or virtues of Vaheguru. Vaheguru is given many names in Gurbani, a lot of which have to do with Vaheguru’s virtues (“guns”). Vaheguru is called forgiving, supportive, kind, etc. and so when we Naam Jap, we try to gain those virtues in our life. To have those virtues is to be one with God.
Now, similar to how all plants, trees, leaves, flowers and fruits seem dead in the winter but are really just waiting for the spring season to bloom, Guru Sahib says that everyone that is not a Jagiaasu, anyone that doesn’t have the desire to gain knowledge or the urge to be one with Vaheguru, is a spiritually (and virtually) dead living being. Guru Sahib calls that person a “mritik” person. In Raag Gauree he states,
mritik kaheeyai nanakaa je preet nahee bhagvant||
Any one that doesn’t have love for Vaheguru is living a dead life, they are not spiritually alive. They may be physically alive and well and happy-go-lucky but according to Guru Sahib, they might as well be dead—because they are not using the human life for its real purpose.
Also, it’s important to note here that there are two types of Jagiaasus. There are Jagiaasus and then there are Utam Koti De Jagiaasus. A lot of Jagiaasus will have the desire to learn something one day of the week will behave properly won’t lie, cheat, steal, one day of the week and then for the rest of the week will do whatever they want. Jagiaasus don’t have a constant desire, their willingness to change is dependent on their own convenience and their love for Vaheguru is conditional. On the other hand, an Utam Koti da Jagiaasu has a permanent urge and a thirst strong enough to keep him/her consistently focused on the goal and never distracted.
So in essence, a Jagiaasu, or an Utam koti da Jagiaasy, is a proactive spring cleaner of the soul and mind. He or she realizes that the winter of the spirit (the mritik jeevan) can only end when we can get rid of our haumai (our ego) and nurture a desire to learn as well as our love for Vaheguru. When that happens, it’s all Sadaa Basant, it’s a forever-spring of the spirit. Then we grow leaves that provide comfort to those around us, we grow flowers so potent that their fragrance captures anyone that comes near them, and we grow fruits that have an ever-lasting taste. Anyone that consumes those fruits has their taste stuck with them forever and everything else becomes tasteless.
Bhagat Kabeer says, kabeer aisaa beej boyai baaraah maas falant|| seetal chaayaa gehar fal pankhee kel karant|| (http://www.sikhitothemax.com/page.asp?ShabadID=5196)
He says to plant the seeds of such a plant, which shall bear fruit throughout the twelve months. This tree will provide a cooling shade and plenty of fruit, upon which birds will come and joyously play.
Quite often we convince ourselves that these concepts or spiritual stages are impossible to reach but its in those moments that I see individuals like Bhai Avtar Singh (who’s singing the shabad below) and you can HEAR that sadaa-basant in his voice. When we work towards it, put in effort and time, and actually make sacrifices, it SHOWS. It seeps through our pores, it glistens in our appearance, it glows on our faces, it can be heard in all our words, and it reflects in our body language and our everyday actions. One becomes that tree whose flowers of faith offer their fragrance of inspiration, whose fruits of spiritual wisdom offer knowledge from which others can benefit, and whose leaves of Love for Vaheguru offer the shade that cools the heat of pride of those around us.
Below is one of my favorite recordings of the first shabad from this post (maahaa maah mumarkhee) by the late and great Bhai Avtar Singh Ji. I hope you enjoy it and get a glimpe of spring. :) http://www.sikhnet.com/gurbani/audio/raag-basant
as always, bhul chuk maaf.
As we mark the beginning of month of Chet, the longing found in the season of Basant and in the Raag of Basant is coming to fulfillment. We watched as the darkness of winter was receding and impatiently longed for everything to be green again as we saw small buds reemerging, animals returning from their retreats, small patches of green life rejuvenating the earth. Now that in the earthly world the greenery has officially arrived, I hope that the emotions of longing for spiritual rejuvenation have resulted in some satisfying changes as well. I hope that our spiritual spring cleaning has been fruitful [ha] and that in our lives we have brought about a permanent, SADA Basant that, unlike the season of the earthly world, is one that maintains a permanent connection to the Divine.
Thanks for posting this, Diwana.
Intellectuals try not to drown, while the whole purpose of love is drowning.
Rumi (via khalishh)
A Poem: "The temple inside my heart..."
these elaborate temples
with blue and white paisley
carpets cleaned
every night and
shining chandaliers
too bright for my eyes, used to
dim light, and though these
palaces of God are famous and
little impoverished souls enter and gasp
at the detailed architecture, ancient and
antique gold, splashes of pastel, walls unscratched, of course
His Home is to be this grand, and even more grand
but when I leave I only
feel emptiness.
The temple inside my heart is small,
quiet, simple, with low ceilings and high hopes,
with unquenched desires sitting in every corner
praying frenziedly by memory on the
bus to school, caught between sleep and Love,
that is my temple.
It is not pleasant to look at,
but it keeps me safe, and I don’t know
which temple God chooses but
I hope it’s both.
Homosexuality and Sikhi
The notion of homosexuality is based on the acceptance that there are biological differences (anatomical, physiological, etc.) between a male and a female body. The difference is in the body itself. It's physical. This binary of male/female, however, is limited to the physical and temporal world. About Vaheguru, Guru Saahib says: ਨਾਰਿ ਨ ਪੁਰਖੁ ਨ ਪੰਖਣੂ ਸਾਚਉ ਚਤੁਰੁ ਸਰੂਪੁ ॥ Nār na purakẖ na pankẖ▫ṇū sācẖa▫o cẖaṯur sarūp || [Vaheguru] is not a woman, not a man, and not a bird; [Vaheguru] is the ultimate embodiment of wisdom. So maybe we already knew that Vaheguru has no form, but it's nice to have it spelled out that in the realm of Vaheguru (called "sunn") where worldly dichotomies (good deed/bad deed, good/evil, punishment/reward) don't exist, that sex/gender is explicitly mentioned as well. Why does it matter to know what Vaheguru is or isn't? Guru Saahib says: ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ Man ṯūʼn joṯ sarūp hai āpṇā mūl pacẖẖāṇ|| Oh mind, you are an embodiment of the Divine, recognize your origin. Here, not only is the mission of human life stated in clear terms, but we are also implored to consider ourselves an extension of the Divine. Furthermore, it is SO important to note that the dialogue is with the "mind" (translated from "man," but can also refer to the soul) and we are not considering our bodies or identities. Guru Saahib is reminding us that the essence within us IS Divine. It is an extension of Vaheguru and, therefore, has all of the qualities of Vaheguru. That means that the part of us that really matters, like Vaheguru, has no sex nor gender. The human body--recall how we defined homosexuality--is one among a long list of things that exist in the physical world that will one day perish. All that is truly eternal about us is the essence of Vaheguru within us. In Asa Kee Vaar, Guru Saahib says: ਕੂੜੁ ਕਾਇਆ ਕੂੜੁ ਕਪੜੁ ਕੂੜੁ ਰੂਪੁ ਅਪਾਰੁ ॥ ਕੂੜੁ ਮੀਆ ਕੂੜੁ ਬੀਬੀ ਖਪਿ ਹੋਏ ਖਾਰੁ ॥ ਕੂੜਿ ਕੂੜੈ ਨੇਹੁ ਲਗਾ ਵਿਸਰਿਆ ਕਰਤਾਰੁ ॥ ਕਿਸੁ ਨਾਲਿ ਕੀਚੈ ਦੋਸਤੀ ਸਭੁ ਜਗੁ ਚਲਣਹਾਰੁ ॥ Kūṛ kā▫i▫ā kūṛ kapaṛ kūṛ rūp apār || Kūṛ mī▫ā kūṛ bībī kẖap ho▫e kẖār|| Kūṛ kūrhai nehu lagā visri▫ā karṯār || Kis nāl kīcẖai ḏosṯī sabẖ jag cẖalaṇhār || False is the body, false are the clothes; false is incomparable beauty. False is the husband, false is the wife; they mourn and waste away. The false ones love falsehood, and forget their Creator. With whom should I become friends, if all the world shall pass away? Among other things (and this is an excerpt), the body is called false. The body itself will perish, then there is no sex assigned to our souls. The relationship between a husband and a wife is called false--these worldly relationships as we know them will one day, too, end. "With whom should I become friends," asks Guru Nanak Dev Ji, "if all the world shall pass away?" Because the idea of sach and koord is an entirely different discussion, I will summarize. The things that are false in the world are things that are not permanent--like our male and female bodies and our relationships--and things that we preoccupy ourselves with while we forget about Vaheguru. Remember the whole point is to recognize the Divine within ourselves and others. Any relationship that is hindering that connection to the Divine is wrong and any relationship that nurtures that connection to the Divine is acceptable. Long story short, male/female, hetero/homo--these are all constructs of the physical and perishable world and don't really matter. At the end of the day these bodies are vessels that are housing our souls. The only objective that matters is the mission to connect with Vaheguru. The only relationships, the only SANGATS--yes, your significant other is your sangat--that matter are the ones that bring you closer to your Guru.
Laziness and Sikhi...sort of
In my Psyc class, I learned about something called Cognitive Dissonance. It’s basically a state of discomfort that one feels when they are conflicted between two opinions or beliefs. My prof gave the example of certain documentaries that are particularly inspiring. For example, after watching a documentary about global warming and the environmental crisis, people generally leave the theater feeling moved (“Wow, this is such a big issue…I have to contribute to making the earth a cleaner, better place, etc.”)
…but after a few days, we lose the inspiration and when we are confronted with a situation (ie. you have a juice-box, the garbage can is right beside you and the recycle bin is in some other building) - we know that we should recycle, and thus some of us will follow through and recycle. This solves the cognitive dissonance, it removes regret and it makes us feel better and more positive. But most of us are cognitive misers (we like to keep things simple and easy for us), so we think “Me throwing away this juice box in the garbage won’t make a difference…so I won’t do it.”) — this adds to cognitive dissonance (internal tension), even if it’s just for two minutes, but it adds up. ie. I’ll just listen to Japji Sahib today. It takes too long to read. ie. I’ll just do Rehraas Sahib after the movie. Then my family won’t have to wait for me. (priorities forgotten) these little things we do to make life “easier” is what gives us the most subconscious tension and discomfort, psychologically speaking. This year I really wanted to go vegan. I was all pumped about it at first, and then slowly I started to forget about the suffering cows and the mucus and hormones entering my body — I started to indulge in iced caps, ice-cream, dhaee (with roti), cereal, etc — and slowly the “regret” started to fade. but did it really? This is the kind of stuff that brings our self-esteem lower. I started to think: hmm, well if I just have this cup of cha, I don’t think it’ll make a difference. My parents already buy milk. It’s right in front of me….etc. and so I do it, again and again and again. Guru Nanak Dev Ji talks about this in Japji Sahib. Kar(i) Kar(i) Karuna Likh Lai Jaahu Aapay beej aapey hee khaahu — Repeated actions become engraved on the heart (and in our neurological pathways) As you sow, so shall you reap.
bhorae bhorae rooharrae saevaedhae aalak || O my foolish and silly soul, why are you too lazy to serve? mudhath pee chiraaneeaa fir kaddoo aavai ruth ||3||
Such a long time has passed. When will this opportunity come again? ||3||
- Guru Arjan Dev Ji
Another quote that inspires me is: ““First forget inspiration. Habit is more dependable. Habit will sustain you whether you’re inspired or not. Habit will help you finish and polish your stories. Inspiration won’t. Habit is persistence in practice.” ― Octavia E. Butler If I were to relate this quote to myself, then I would tell myself to wake up and do 5 minutes of Naam Simran EVEN IF I DON’T FEEL LIKE IT. Even if I feel like it will make me “late” which it NEVER does. Even if I feel like I won’t be able to focus, or I would have enough love in my heart while doing it - I still do it. Why? Because if we depend on being “inspired” then we do simran one day, and then stop for 2 weeks because we “don’t feel it”. Guru Ji looks at the love in your heart, but also the persistence, the habit, the effort. I really want to start reading Japji Sahib and doing naam simran in the morning for only 5 minutes, and I WILL! This is my goal, my tumblr friends, I shalllll not indulge in cognitive dissonance. *wow eh. any class you take in school can easily relate to spirituality. everything’s a gift, a hint, a push from Him. hasta la vistaaaaaaa! probably made a lot of typos, sometimes I just have bursts of inspiration :$

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Short Poem # 1
It is true that you shine beyond these clouds but even your truth is not forever.
ਕਬੀਰ ਮੁਹਿ ਮਰਨੇ ਕਾ ਚਾਉ ਹੈ ਮਰਉ ਤ ਹਰਿ ਕੈ ਦੁਆਰ ॥ ਮਤ ਹਰਿ ਪੂਛੈ ਕਉਨੁ ਹੈ ਪਰਾ ਹਮਾਰੈ ਬਾਰ ॥੬੧॥
Kabeer muhi marney kaa chaao hai, marao ta har kai duaar || mat har poochhai, kaun hai paraa hamaarai baar ||61||
Kabeer, I long to die; I want to die at Vaheguru's door.|| I hope Vaheguru does not ask, "Who is this at my door?" ||61||
I remember reading this tukk one day when reading Bhagat Kabeer Ji's Saloks. The very next day, a friend of mine shared a time in his/her life that this line literally helped him/her keep going. Bhagat Kabeer Ji recognizes that freedom from this life is the only way to get to Vaheguru, but he fears death just the same. Why? Not because he values life, rather in the fear that when he faces Vaheguru, Vaheguru will ask, "Who is this at my door?" Basically, Vaheguru will ask, "Who are you? What do you have to say for yourself? What have you done to deserve to be here?" Kabeer Ji fears having no answer. I was asked once, "What makes you get up in the morning?" I remembered the thoughts my friend shared with me about this line. I referred to it and answered, "There's a lot of work left to do, have to keep on going..."