“Lie remains a lie even if it is spoken from the high pedestal of a throne.

Truth remains a truth even when uttered from the dark dungeon by a common man.

Lie will remain a lie even when repeated daily.

Truth remains a shinning star to enlighten the dark corners of human souls.

Lie is on its way to defeat.

Truth is on its way to Victory. Truth takes its own time to reveal but ultimately it reveals.”

Friends,

Islam claims: Sikhism is very close to it,

Hindus claims: Sikhism is their sect,

Tibetan observed: Buddha and Guru Nanak preaches the same.

Even they all having animosity with Sikhs, eliminate them, demolish their Gurudwaras(places of worship) and make every effort to merge Sikhi with them?

This post is a first hand information collected by Major N S Issar in 1964 and published in The Sikh Review Calcutta in its January 1965 issue on pp. 21-26., and reprinted in The Punjab: Past and Present(1969,pp.328-333), a Journal of Punjabi University, Patiala.

From this write up of Major N S Issar it is patent that:

(1) He had gathered the information on Chungthang Gurdwara and its related memorials-Mound with footprints of Guru Nanak Dev Ji, Spring Water from this mound, Rice and Banana crops, two huge trees around it, multi-coloured flags- from the Local Lamas who migrated to this land from Tibet after Tibet was forcibly occupied by China in 1959.

(2) The Lama from Tibet was 6.6′ Feet tall with long hairs of a Yogi. His talk was interpreted by a local Lama well-versed in Gorkhali, Lapcha, Bhutia, Tibetan and Hindi languages.

(3) This Tibetan Lama in exile during his conversation uttered the name NANAK and explained that Nanak among the locals is revered as Rimpoche (Precious Master)Nanak Guru.

(4) Crops of Rice and Banana, a gift from Guru Nanak, to this land of Apple and Maize was astonishing.

(5) Another Lama from Tibet was in Sikkim for Nirvana and from his bag he produced a miniature of Guru Nanak of Amritsar removing all doubts of Major Issar on Guru Nanak’s Visit to Sikkim.

(6) Lama Shri Gelong Chang Chube of Lachung Gompha confirmed that Rimpoche Nanak Guru of Punjab visited Sikkim and this is the firm belief of the locals. This area was visited only once 54 years back by a French Couple in 1910.

(7) This Lama also talks about a Stone Memorial in Gurmukhi or Hindi giving details of Guru Nanak’s visit. We have already posted the picture of the Stone Memorial, discovered much later by the Army Personnel and is again uploaded as record.

This small write up written 52 years back conclusively substantiate the fact that Padmasambhava’s sect and area of preaching is confined to Tibet only, and he never visited Sikkim. Sikkim was inhabited 500 years later in 13th Century.

The writer has mentioned Baba Bedi, full name P.L. Bedi father of film actor Kabir Bedi and author of Brief Life of Guru Nanak Dev Ji and First Translation of Zafarnamah into English.

Hence this piece of information by a Tibetan Buddhist is sufficient to demolish the misleading lies and perjurious averments of the Sikkim Government Officials to occupy Sikh Gurdwaras to convert them into Idol Worshippers Temples in the name of Padmasambhava.

Courtesy: Dr. Anurag Singh.

How the history of Gurudwara Gurudongmar is distorted by Sikkim govt is clearly visible from this above pasted copy of a board promoting falsehood?

Gur-Fateh.Har Maidan Fateh.

Guru Nanak in Tibet

By:- Tarungpa Tulku

I am uploading an important paper written by a Tibetan Buddhist, Tarungpa Tulku ,which was published in India Times, Delhi dated March 6, 1966 (p.3) and was reproduced in Punjab: Past and Present(1969)

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It gave me great pleasure when I was asked to write the article I have wanted for a long time to say something about my interest of the religion of the Sikhs in India, and of my connection with it. After my escape from Tibet, I live as a refugee in India for several years, alongside so many of my countrymen. There I had the great good fortune to be looked after by a Sikh family, by Baba Bedi, his English wife and their three children. While I was with them, I was able to visit many of the Sikh holy places and I was given hospitality there.

My interest in Sikhi is not only a personal one, however, in Tibet, Guru Nanak ji is revered as an incarnation of Guru Padmasanbhav. Many of our pilgrims visited Amritsar and other holy places which they looked upon as equal in inmportance to Baudh Gaya. They always said that the Sikhs treated them with great respect and were very hospitable: ‘as our expression goes, they bowed down to their fact.’ It seems that Sikhs really practice the doctrine of their religion; perhaps they are the only ones who give such wonderful dana to travelers

Most Tibetans know that Guru Nanak visited Tibet, and the systical ideas of the two religions are very similar. I have noticed that Sikhs never worship images in their shrines, but that there is in the center of the book, the Guru Granth Sahib. In our tradition, one of the last things that the Buddha said was that in the dark age after his death he would return in the form of the books. “At that time,” he said, “ Look upto me and respect me.” Just as we do not believe in justifying rituals, so in the Sikh ceremonies, it seems that the people simply read and contemplate the words of their text, so that no misunderstanding arises.

I was very interested in the Sikh symbolism of the three daggers; In Buddhism, a knife often appears as the cutting off of the roots of the three poisons; greed, hatred and illusion. I was also very interested in the Sikh practices never to cut one’s hair, as this is also the practice among Tibetan hermits and contemplatives. The most famous of these was Mihrepa, who said that there were three things that should be left in their natural state, one should not cut one’s hair, dye one’s clothes, nor change one’s mind. It’s true that most Tibetan Monks wear yellow, and shave their heads; these are practices that come from India, and symbolize humility and detachment from worldly things. Outside the more organized monastic tradition, however the the emphasis is that the natural goodness and power of growth within should be allowed to develop freely without interference from outside.

Both Guru Nanak and Buddha said that their followers that the real nature of the universe should never be limited by the idea of personal God or Gods. Those who made offerings at their shrines should remember that whole universe was the proper offering (…..) before and itself. Although Guru Nanak dis not think of himself as the founder of a new school of thought, it seems there is very much in common between our philosophies.

When i return to India, I hope to increase understanding of the Sikh religion among Tibetan people, and it’s my wish one day to translate the Guru Granth Sahib into Tibetan. Now I am living in England and I can see much good might be accomplished by Sikhism in England, and Europe, and America, and I wish success to everyone whose concerns this is.

[India Times, Delhi, March 6, 1966, p. 3.]

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Ajmer Singh Randhawa

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