I thank you for the Kind words. Truly appreciated.
I too have a deep sense of respect and admiration for The Buddha-Dharma and Buddhists in general.
Did you know that many Tibetan Buddhists consider Guru Nanak to be an incarnation of Guru Rinpoche?
I have heard of this also. An article was released on a Sikh site. Please see the below.
Guru Nanak and Tibetan Buddhism
by TARUNGPA TULKU
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 Budh-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 (alms) 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 poisons: 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 symbolize 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.
It seems that there is very much in common between our philosophies.
For example, the belief in the role of maya (illusion) in bringing suffering and keeping us from salvation is a key part of the philosophy of both religions. Gurbani speaks of moh maya in many places:
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.
[GGS 110:1, Guru Amar Das, Raag Maajh]
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.
[GGS 122:1, Guru Amar Das, Raag Maajh]
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.
Source: http://www.sikhchic.com/faith/guru_nana ... n_buddhism
I am interested, particularly, in the daily "practices" of a Sikh, could you talk about this, if it's fit for public discussion?
Of course. As one can appreciate, practices vary from person-to-person and i am still growing so whilst the there is room to improve, I do my best to aspire to The Path completely.
I wake up relatively early, say 5:30 or so, have a quick shower and comb my full-length hair, tying it up into a Topknot and then proceed to cover it firmly in a "Rumal" - a Bandanna of sorts - so that it is held so quite neatly and tidily.
I then sit down on the floor with my legs crossed and proceed to recite a set number of passages and do my best to understand and integrate The Teachings.
I will then tie my Turban to encase my hair firmly and continue my day, clearly influenced by the Dharma.
At least once a week i will attend the Gurdwara -Sikh place of worship- bow to the Guru Granth Sahib and listen to the passages being sung before helping with the Langar - Free Hot food for everyone - as well as other tasks to help with the upkeep of the Gurdwara.
Meditation is an integral part off The Teachings:
"O Nanak, in just the same way, vibrate, and meditate on the Lord, single-mindedly, with one-pointed consciousness."
Sri Guru Granth Sahib p 1428
So attend Samatha Meditation classes around once a week or so with a teacher to guide me.
"Why is the hair (and beard) grown, and not cut?"
Everyone has a different understanding on this topic and I shall offer mine.
Below is something i have written before with slight modifications for yourselves:
The Hair is coiled up firmly and neatly in the style of a Topknot (called "Jhoora") to emulate the Final Guru, to actively connect to The Teachings, and for practical purposes also a Sikhs are instructed to live as family people.
What must be noted is that the hair is not necessarily being grown to full-length, rather it is unbinding oneself from a Man-made identity so that we reside in our natural state.
This Man-Made Identity stems from the Ego and stops us from recognizing our Divine Nature. Ones Divinity, according to Sikh Philosophy, is infact the essence of God and all living beings have been designed with this.
"Thus says Nanak: O my mind, you are the very image of the Luminous Lord; recognize the true origin of your self."
Sri Guru Granth Sahib p441
Any changes that are made are essentially reflections of the selfs fears and desires. People ensared by these impulses are out of harmony with the Divine Will (called "Hukam") and thus can be described as being spiritually ill. Because of this, ones feelings become disturbed and, accordingly, ones faculties and thoughts become unsound. As a result, one's Faith and knowledge of the Truth strays from what is real due to an altered perception of divinity.
To come back into harmony, one has to rectify these incorrect thought processes, and transmute all habitual impulse that have risen from the self. This can be done by following the Teachings that came through The Guru and consists of developing an Equanimitous state of mind, Altruistic sincerity and immersing themselves in scripture so they embody the teachings. This is described as The path of Spiritual Perfection and through this one can perceive the Truth as it really is.
It is during this process that one naturally returns to their original pristine state, unwounded, intact and pure, reinstating the full integrity of the body, situating oneself to understand and absorb the teachings fully as always intended.
Conebeckham, there are clearly a few more question but to answer them correctly i would need a little more time.
Luke, I will answer your questions also.
A Sikh studying the Teachings of The Buddha.