Amrit is the top institution of the Sikh faith. It is “Abae-Hayat” the water bestowing eternal life – eternity and immortality.
They become immortal by drinking Amrit of the Lord (Naam-Jaap), and vices lure them no more. 5-81-1
"ਅਮ੍ਰਿਤ ਹਰਿ ਪੀਵਤੇ ਸਦਾ ਥਿਰੁ ਥੀਵਤੇ ਬਿਖੈ ਬਨੁ ਫੀਕਾ ਜਾਨਿਆ" || ੫-੮੧-੧
Amrit has spiritual as well as, physical aspects. Spiritually speaking, Amrit is the Name of God and its recitation. Physically, it is a special drink, meant for the spiritual growth. The aim o recitation of the Name of God and of taking Amrit, is the same. Amrit is meant to put a fellow to Gurbani and Naam- Jaap (reading Scriptures and reciting His Name) – the path leading to God.
Taking “Amrit” is the cherished desire common both to the Guru and his Sikh. The Guru desires the disciple to take it, and one fully oriented to the faith, becomes keen to do so. Taking Amrit is the Sikh way of getting inducted into this faith. Drinking Amrit is a vow to live an elevated life and to do Naam-Jaap – recite God’s name.
Preparation of Amrit
The Khalsa
All the five Amritdhari Gurmukh (God oriented persons who have taken Amrit) place their hands on the edge of the Bata (Bowl) and focus on the tip of the Khanda, double edged sword, dipped in sweetened water. With full concentration, these five Sikhs, turn by turn recite the specific – prescribed, five Gurbanis (Scriptures), and work Khanda to and fro. When recitation of five Gurbani is complete, Amrit is ready. Ardas – supplication is said, and Amrit is administrated to the devotees.
Amrit is given to drink to the person gathered to get inducted into the Sikh faith. They pledge to live a high ethical life according to the Reht (Edicts – dictates) of the Guru prescribed at that time.
Non Violense in Sikhism
This is mental and physical non-injury to anyone. Every creature is created by the creator [God], all is His property, and no one in this world has permission to kill or hurt anyone for one’s profit. Prime thing is not to injure or hurt anyone, even in thought. This is the rule of The God, those who make violence get stuck into the cyclone of time. This is important to get the peace of mind.
Bear it yourself, but do not hurt anyone. 3-1128-6
Aape maraae avraa nah maarae || 3-1128-6
Bear it yourself, but do not hurt anyone. 3-1128-6
Aape maraae avraa nah maarae || 3-1128-6
Sikh Faith - Simplicity
The Sikh faith is simple. It is free from superstitions, and discrimination. It advocates an ethical conduct, equality, a householder’s life, freedom from drugs, and freedom from lust. It is based on the honest earnings, sharing with the needy, selfless service and love, equality and attachment to God.
Anyone who believes in Ten Gurus, Guru Granth Sahib and God, he is a Sikh. Strict edicts of the faith are applicable to a person, who gets inducted into the faith by taking Amrit – the holy drink. Such person promises to the Guru and God to lead an ethical life, and to always keep in the presence of the Lord – remember Him. Sikhs in general, even non-Amritdhari, live by the edicts of their faith.
Anyone who believes in Ten Gurus, Guru Granth Sahib and God, he is a Sikh. Strict edicts of the faith are applicable to a person, who gets inducted into the faith by taking Amrit – the holy drink. Such person promises to the Guru and God to lead an ethical life, and to always keep in the presence of the Lord – remember Him. Sikhs in general, even non-Amritdhari, live by the edicts of their faith.
All Sikh Gurus Photo
Very Old Photo of All The Sikh Guruswith Sahibjaade : Princes - 4 sons of Guru Gobind Singh in center around 11th Guru Granth Sahib Ji.
Sikh Faith - Originality and Reality
The Hindus and Sikhs are inseparable socially, culturally, and as well have markedly common spiritual approach, although their spiritual paths may not be exactly the same. Most of their social customs are common. They have great closeness and socially, they move as one integrated group.
A Hindu family felt proud of making at least one male issue a Sikh. The child was taken to Gurdwara with brass band, and the occasion was joyously celebrated. Hindu and Sikh intermarriages are not rare. A great number of Hindus revere the Gurus, Gurbani, visit Gurdwara, and take active part in the matters related to Sikh faith.
Deep roots of Sikhs are in the mainstream Hindu-block of India. The Sikhs emerged (diverged, separated) from the Hindus, and an independent as well as original faith was established. The first four Sikh Gurus came directly from the Hindu families, though their teaching was opposing the Hindu way of worship of One God.
The Sikh Gurus heavily quoted the Hindu mythology in their Hymns. It was popular in the masses at that time, and these were used to elaborate and illustrate their own philosophy.
The Sikh, Sikh faith established its own independent, individual and distict path.
What Guru Nanak, founder of Sikh faith preached the nine Gurus following him, promoted the same. The God given Spiritual Light-Essence of all the ten Gurus is one and the same – The same God factor. After Guru Nanak, all the Gurus that followed him are Nanak – Nakak I, Nanak ii, Nanak iii etc. (The Spirit of Nanak is the same.)
When we think of, or remember, or take the name of one Holy Guru, all the ten Gurus get included in that one name. A Holy Composition of one Guru belongs to all the ten Gurus.
Only seven Gurus out of the ten composed the Holy Hymns, and Hymns of only the first six are present in the Holy Guru Granth Sahib. But it is right to presume that Hymns of all the Ten Gurus are present in the Holy Guru Granth Sahib (Essence of all Gurus being one and the same). The Holy Spirit (Words of Gurus) being the same in Guru Granth Sahib, bow to Guru Granth Sahib, anywhere and you bow to all its volumes everywhere in the world.
Gurus conveyed in their Holy Hymns (Bani) to the people, what the Lord Himself revealed to them – they followed His command. Anything said by anyone Guru, pertains to all the ten of them (being one in the Spirit), and it collectively becomes in it’s totally the philosophy and psyche o the Sikh faith.
Guru Nanak gave the original basic formula (Mool Mantra) and Guru given formula (Gur Mantra). The Gurus kept revealing to the people the “Words of God” through their revelations i.e. Holy Hymns. They equally shared with everyone what the Lord gave to them. They illuminated the world equally, all over, with the God’s Light. Sikhs have their own discipline and procedures of the faith. Their leading religious customs are also unique.
The beauty is that the Guru’s preaching: Hymns were composed by themselves. The immortal Spirit of the Gurus is what they said – their Hymns and these are contained in Guru Granth Sahib. This is the reason why the Sikhs revere their Holy Granth. They worship the Word in it (Hymns by the Gurus).
A Hindu family felt proud of making at least one male issue a Sikh. The child was taken to Gurdwara with brass band, and the occasion was joyously celebrated. Hindu and Sikh intermarriages are not rare. A great number of Hindus revere the Gurus, Gurbani, visit Gurdwara, and take active part in the matters related to Sikh faith.
Deep roots of Sikhs are in the mainstream Hindu-block of India. The Sikhs emerged (diverged, separated) from the Hindus, and an independent as well as original faith was established. The first four Sikh Gurus came directly from the Hindu families, though their teaching was opposing the Hindu way of worship of One God.
The Sikh Gurus heavily quoted the Hindu mythology in their Hymns. It was popular in the masses at that time, and these were used to elaborate and illustrate their own philosophy.
The Sikh, Sikh faith established its own independent, individual and distict path.
What Guru Nanak, founder of Sikh faith preached the nine Gurus following him, promoted the same. The God given Spiritual Light-Essence of all the ten Gurus is one and the same – The same God factor. After Guru Nanak, all the Gurus that followed him are Nanak – Nakak I, Nanak ii, Nanak iii etc. (The Spirit of Nanak is the same.)
When we think of, or remember, or take the name of one Holy Guru, all the ten Gurus get included in that one name. A Holy Composition of one Guru belongs to all the ten Gurus.
Only seven Gurus out of the ten composed the Holy Hymns, and Hymns of only the first six are present in the Holy Guru Granth Sahib. But it is right to presume that Hymns of all the Ten Gurus are present in the Holy Guru Granth Sahib (Essence of all Gurus being one and the same). The Holy Spirit (Words of Gurus) being the same in Guru Granth Sahib, bow to Guru Granth Sahib, anywhere and you bow to all its volumes everywhere in the world.
Gurus conveyed in their Holy Hymns (Bani) to the people, what the Lord Himself revealed to them – they followed His command. Anything said by anyone Guru, pertains to all the ten of them (being one in the Spirit), and it collectively becomes in it’s totally the philosophy and psyche o the Sikh faith.
Guru Nanak gave the original basic formula (Mool Mantra) and Guru given formula (Gur Mantra). The Gurus kept revealing to the people the “Words of God” through their revelations i.e. Holy Hymns. They equally shared with everyone what the Lord gave to them. They illuminated the world equally, all over, with the God’s Light. Sikhs have their own discipline and procedures of the faith. Their leading religious customs are also unique.
The beauty is that the Guru’s preaching: Hymns were composed by themselves. The immortal Spirit of the Gurus is what they said – their Hymns and these are contained in Guru Granth Sahib. This is the reason why the Sikhs revere their Holy Granth. They worship the Word in it (Hymns by the Gurus).
Ardas - The Invocation
Every "Ardas" - humble invocation is very important in the Sikh faith. It mainly is a brief repetition of the Sikh history.
Their supplication is true for all the times by not mentioning the names of the persons, dates or places. It ends with "O Lord, Be merciful to all, bless everyone with high morale, and peace be on the earth."
'Sikhi', is the right word rather than calling the Sikh faith as "Sikhism". In the Sikh world, the Guru means a Sikh Prophet or the master. Sikhs do not use this word lightly for any other person.
Their supplication is true for all the times by not mentioning the names of the persons, dates or places. It ends with "O Lord, Be merciful to all, bless everyone with high morale, and peace be on the earth."
'Sikhi', is the right word rather than calling the Sikh faith as "Sikhism". In the Sikh world, the Guru means a Sikh Prophet or the master. Sikhs do not use this word lightly for any other person.
Waheguru - Name of God
Sikhs call God "Waheguru" - The Wondrous One i.e. the Wonderful God. 'Wahe' means an appreciation in wonder. 'Guru' means the eliminator of ignorance.
The central theme of their teaching is known as "Mool-Mantar" - the Basic i.e. Root Formula. This is - "There is One God for all, He is all pervading, the Supreme, Truth, the only Creator, all powerful and without discrimination. He is above the time and space (Immortal), not bound by any birth and death, never born as creatures and He is self created. And this realization comes through grace of the Guru and God.
The central theme of their teaching is known as "Mool-Mantar" - the Basic i.e. Root Formula. This is - "There is One God for all, He is all pervading, the Supreme, Truth, the only Creator, all powerful and without discrimination. He is above the time and space (Immortal), not bound by any birth and death, never born as creatures and He is self created. And this realization comes through grace of the Guru and God.
What is Gurdwara
The Sikh hold their gatherings in the presence of Guru Granth Sahib, the Divine, Holy Book of Sikhs in their place of worship called "Gurdwara" - residence of the Guru. This holy place is identified by the saffron colored triangular flag bearing the Sikh symbols. All services in a Gurdwara are absolutely free. Everyone from any faith is welcome to visit it, participate in worship, and to take food there without any obligation.
Sometimes, they get together to pray at their homes, too. Their every ceremony is performed in the presence of Guru Grath Sahib. Their gatherings mostly end with "Langar" - common free (community) food, eaten together, ex gratis.
Sometimes, they get together to pray at their homes, too. Their every ceremony is performed in the presence of Guru Grath Sahib. Their gatherings mostly end with "Langar" - common free (community) food, eaten together, ex gratis.
Sikh Prayer
Sikhs recite their set prayers in the morning, evening and at bedtime.They bow to the Holy Guru Granth Sahib and recite it with reverence. The Hymns composed by the Gurus, which is written in Guru Granth Sahib, were revealed to them by God.
Besides, individual i.e. personal meditation on God and prayer, they perform "Kirtan" - sing in Sad Raagas in praise of the God. And do Naam-Jaap - so called meditate on Him, in congregation - joined toghter (collecttivly), and as well as individually.
Besides, individual i.e. personal meditation on God and prayer, they perform "Kirtan" - sing in Sad Raagas in praise of the God. And do Naam-Jaap - so called meditate on Him, in congregation - joined toghter (collecttivly), and as well as individually.
Defining Khalsa
The Tenth Master Guru Gobind Singh, established "Order of the Khalsa," Khalsa means the Guru's own i.e. his special one, loved one, the pure one.
The people properly initiated into Sikh faith by taking Amrit, the holy drink, are called Khalsa. The Khalsa keeps the hair unshorn, head covered, and observe other dictates of taking Amrit to attach themselves to God.
Khalsa was created to get oriented to God, and to uplift the masses to fight for their rights, to struggle for total freedom - including that of their faith, to actively stand against oppression, discrimination, cruelty, and to lead the people for selfless service combined with universal love, help to the needy and protection to the weak. Khalsa - Sant Sipahi mean, the saint soldier.
The people properly initiated into Sikh faith by taking Amrit, the holy drink, are called Khalsa. The Khalsa keeps the hair unshorn, head covered, and observe other dictates of taking Amrit to attach themselves to God.
Khalsa was created to get oriented to God, and to uplift the masses to fight for their rights, to struggle for total freedom - including that of their faith, to actively stand against oppression, discrimination, cruelty, and to lead the people for selfless service combined with universal love, help to the needy and protection to the weak. Khalsa - Sant Sipahi mean, the saint soldier.
Sikh Faith
The Sikh faith advocates an ethical life, to pray for well-being of everyone and for peace in the world. Sikhs are advocated to lead a householder's life, and stick to monogamy. They do not use or even touch tobacco, and many do not eat meat.
A Sikh believes in One God and prays only to him, has faith in Ten Gurus, and follows the dictates of Guru Granth Sahib - their Holy Book, and the Khalsa Panth - the Sikh World.
Guru Granth Sahib, has Hymns not only of the Sikh Gurus, but also of the saints from other faiths, eg. different castes of Hindu and Muslim religion.
The last i.e. the tenth Guru, Guru Gobind Singh, declared the Granth Sahib as Guru of Sikhs, and designated it "Guru Granth Sahib." He declared that after him, there would be no more any human being a Guru of Sikhs. Sikhs consider Guru Granth Sahib (Gurbani i.e. Holy Hymns in it the Word) as their Living Guru.
Sikhs keep attached to their Gurus, and worship God through the path shown by them in Guru Granth Sahib (Their Scriptures). They say their humble supplication to God with the Gurus and Guru Granth Sahib (their Words in Guru Granth Sahib) as their witness.
A Sikh believes in One God and prays only to him, has faith in Ten Gurus, and follows the dictates of Guru Granth Sahib - their Holy Book, and the Khalsa Panth - the Sikh World.
Guru Granth Sahib, has Hymns not only of the Sikh Gurus, but also of the saints from other faiths, eg. different castes of Hindu and Muslim religion.
The last i.e. the tenth Guru, Guru Gobind Singh, declared the Granth Sahib as Guru of Sikhs, and designated it "Guru Granth Sahib." He declared that after him, there would be no more any human being a Guru of Sikhs. Sikhs consider Guru Granth Sahib (Gurbani i.e. Holy Hymns in it the Word) as their Living Guru.
Sikhs keep attached to their Gurus, and worship God through the path shown by them in Guru Granth Sahib (Their Scriptures). They say their humble supplication to God with the Gurus and Guru Granth Sahib (their Words in Guru Granth Sahib) as their witness.
Proud Sikhs - Inspiring Real Story
It is a real story of Indian army proud Sikhs. As usual those Sikhs soldier were sent to remote area of the India, whole army known that Sikhs are extraordinary brave people, because they have a heart squeezing and blood-spattered background. The history of Sikhs is blocked with sacrifices, pain and agony. The Sikh soldiers are supposed to be greatest ones. The always sent in first units while war.
It’s about 5-6 Sikh soldiers, ordered to bake the chapattis (breads) on tavi (Big round pan). They had started to bake breads on hot surface. One of the Sikhs has turned sad looking at that hot surface. He talks about Sri Guru Arjan Dev Ji who sacrificed his life for truth and religion of “One God”.
He was crying by hiding his face in his knees. Suddenly one of the officer reached to them while they discussing about Sikhism and Guru Arjan Dev Ji. He was an arrogant, Hindu officer. He stopped over them and start listening there talks.
He speak suddenly, “How could it be?” No one can sit on this hot pan by just saying one time to save his religion. And you also were saying that your Guru was muttering the name of God still. There was none who can sit on hot fire happily.”
“Sir, Our Guru Sahib sat on extremely hot tavi, its true,” Sikhs replied. Hindu said, “I don’t believe you all, the Sardars. How could he sit on red hot iron tavi?”
One Sikh, who was crying, got up and sits on red hot tavi on which they were backing breads, rapidly. And said this is how my Guru sits on hot tavi. He was in his loose dress, with bare legs. Remaining Sikhs shouted loudly and pulled him away from the red hot tavi. His legs were burned seriously.
It’s about 5-6 Sikh soldiers, ordered to bake the chapattis (breads) on tavi (Big round pan). They had started to bake breads on hot surface. One of the Sikhs has turned sad looking at that hot surface. He talks about Sri Guru Arjan Dev Ji who sacrificed his life for truth and religion of “One God”.
He was crying by hiding his face in his knees. Suddenly one of the officer reached to them while they discussing about Sikhism and Guru Arjan Dev Ji. He was an arrogant, Hindu officer. He stopped over them and start listening there talks.
He speak suddenly, “How could it be?” No one can sit on this hot pan by just saying one time to save his religion. And you also were saying that your Guru was muttering the name of God still. There was none who can sit on hot fire happily.”
“Sir, Our Guru Sahib sat on extremely hot tavi, its true,” Sikhs replied. Hindu said, “I don’t believe you all, the Sardars. How could he sit on red hot iron tavi?”
One Sikh, who was crying, got up and sits on red hot tavi on which they were backing breads, rapidly. And said this is how my Guru sits on hot tavi. He was in his loose dress, with bare legs. Remaining Sikhs shouted loudly and pulled him away from the red hot tavi. His legs were burned seriously.
Persona, Disciplines and Nature of the Sikhs
The cherished discipline of the Sikhs is to make an honest living, share the boons with the needy, and to keep God in minds.
As a rule, Sikhs do not practice discrimination of any domination – faith, caste, color, place, country, and social status etc. They believe in protecting the weak and selflessly serving others. They keep above prejudices of every kind, understanding, accommodating and adjusting. Mostly, they are well educated.
Sikhs are sincere, honest, hard working, law abiding, and value their duties, rights and liberty. Sikhs strongly stands for equality and oppose every type of terrorism. Throughout their history of the Sikhs, they kept struggling with determination to eliminate cruelty and torture.
As a rule, Sikhs do not practice discrimination of any domination – faith, caste, color, place, country, and social status etc. They believe in protecting the weak and selflessly serving others. They keep above prejudices of every kind, understanding, accommodating and adjusting. Mostly, they are well educated.
Sikhs are sincere, honest, hard working, law abiding, and value their duties, rights and liberty. Sikhs strongly stands for equality and oppose every type of terrorism. Throughout their history of the Sikhs, they kept struggling with determination to eliminate cruelty and torture.
Tibetan Buddhist View - Sikhism in Tibet
Tarungpa Tulku - A Tibetan Buddhist: View on Sikhism
It gave me great pleasure when I was asked to write this article as I have wanted for a long time to say something about my impressions of the Religion of the Sikhs in India, and my connections with it. After my escape from Tibet, I lived 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 Sikhism is not only a personal one, however. In Tibet, Guru Nanak is revered as an emanation of Guru Padmasambhava. Many of our pilgrims visited Amritsar and other holy places which they looked upon as equal in importance to Buddha-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 feet." It seems that the Sikhs really practice the doctrine of their religion; perhaps they are the only ones who give such wonderful dana to travellers.
Most Tibetans know that Guru Nanak visited Tibet, and the mystical ideas of our two religions are very similar. I have noticed that the Sikhs never worship images in their shrines, but that there is in the centre 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 books. "At that time," he said, "look up to me and respect me." Just as we do not believe in mystifying rituals, so in the Sikh ceremonies, it seems that the people simply read and contemplate the words of their text, so that no misunderstandings arise.
I was 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 poison, greed, hatred and illusion. I was also very interested in the Sikh practice never to cut one's hair, as this is also the practice among Tibetan hermits and contemplatives. The most famous of these was Milarepa, 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 is true that most Tibetan monks wear yellow, and shave their heads; these are practices that come from India, and symbolise humility and detachment from worldly things. Outside the more organized monastic tradition, however, 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 the Buddha said to their followers that the real nature of the universe should not be limited by the idea of personal god and gods. Those who made offerings at their shrines should remember that the whole universe was the power offering offered before and to itself. Although Guru Nanak did not think of himself as a founder of a new school of thought, it seems that 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 is my wish one day to translate the Guru Granth Sahib into Tibetan. Now I am living in England, and I can see that much good might be accomplished by Sikhism in England, and Europe and America, and I wish success to everyone whose concern this is.
The belief in the role of maya (illusion) in bringing suffering and keep from salvation is a
key part of the philosophy of both religions. Gurbani speaks of moh maya in many places:
Quote:
Page110 Line 1 Raag Maajh: Guru Amar Das
houmai maar sadhaa sukh paaeiaa maaeiaa mohu chukaavaniaa
Subduing your ego, you shall find a lasting peace, and your emotional
attachment to Maya will be dispelled.
Quote:
Page122 Line 1 Raag Maajh: Guru Amar Das
maaeiaa mohu eis manehi nachaaeae anthar kapatt dhukh paavaniaa
The love of Maya makes this mind dance, and the deceit within
makes people suffer in pain
It gave me great pleasure when I was asked to write this article as I have wanted for a long time to say something about my impressions of the Religion of the Sikhs in India, and my connections with it. After my escape from Tibet, I lived 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 Sikhism is not only a personal one, however. In Tibet, Guru Nanak is revered as an emanation of Guru Padmasambhava. Many of our pilgrims visited Amritsar and other holy places which they looked upon as equal in importance to Buddha-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 feet." It seems that the Sikhs really practice the doctrine of their religion; perhaps they are the only ones who give such wonderful dana to travellers.
Most Tibetans know that Guru Nanak visited Tibet, and the mystical ideas of our two religions are very similar. I have noticed that the Sikhs never worship images in their shrines, but that there is in the centre 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 books. "At that time," he said, "look up to me and respect me." Just as we do not believe in mystifying rituals, so in the Sikh ceremonies, it seems that the people simply read and contemplate the words of their text, so that no misunderstandings arise.
I was 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 poison, greed, hatred and illusion. I was also very interested in the Sikh practice never to cut one's hair, as this is also the practice among Tibetan hermits and contemplatives. The most famous of these was Milarepa, 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 is true that most Tibetan monks wear yellow, and shave their heads; these are practices that come from India, and symbolise humility and detachment from worldly things. Outside the more organized monastic tradition, however, 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 the Buddha said to their followers that the real nature of the universe should not be limited by the idea of personal god and gods. Those who made offerings at their shrines should remember that the whole universe was the power offering offered before and to itself. Although Guru Nanak did not think of himself as a founder of a new school of thought, it seems that 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 is my wish one day to translate the Guru Granth Sahib into Tibetan. Now I am living in England, and I can see that much good might be accomplished by Sikhism in England, and Europe and America, and I wish success to everyone whose concern this is.
The belief in the role of maya (illusion) in bringing suffering and keep from salvation is a
key part of the philosophy of both religions. Gurbani speaks of moh maya in many places:
Quote:
Page110 Line 1 Raag Maajh: Guru Amar Das
houmai maar sadhaa sukh paaeiaa maaeiaa mohu chukaavaniaa
Subduing your ego, you shall find a lasting peace, and your emotional
attachment to Maya will be dispelled.
Quote:
Page122 Line 1 Raag Maajh: Guru Amar Das
maaeiaa mohu eis manehi nachaaeae anthar kapatt dhukh paavaniaa
The love of Maya makes this mind dance, and the deceit within
makes people suffer in pain
This story was published in the Indian Express, March 6th, 1966
