[3]: 345–369  Nanak's travel itinerary through Tibet would have started by departing from Manikaran, onward to the Tibetan plateau, reaching Lahaul and Spiti (northeast of Kulu).

[5] In response to one of the questions posed by the Siddhas, Guru Nanak is said to have reprimanded them for escaping to this distant site away from the happenings of the subcontinent, leaving the masses behind without a spiritual guide.

[20][8] The 56 former POWs who opted to return were each awarded with silver medals bearing a bust of Maharaja Surendra Bikram Shah of Nepal and a robe of honour.

[21]: 212 Maharaja Jagatjit Singh of Kapurthala State visited China, Japan and Java (Indonesia) between 18 October 1903 to 1 February 1904, afterwards publishing a memoir recounting his journey through these lands.

[32] In 1932, Indian hockey player Dhyan Chand visited the Dong Baoxing Road Gurdwara at a time when Chinese and Japanese forces were engaged in conflict in the city.

[27] In Chand's autobiography, Goal!, he records that the Sikh temple was heavily damaged in the fighting and that Japanese soldiers looked at him suspiciously when he left the gurdwara.

[30] Between the late 1930s and early 1940s, the International Settlement came to be increasingly threatened by the Japanese advance, thus the majority of Sikhs in Shanghai emigrated away taking their families with them, mostly returning to the Punjab.

[27] Sikhs who were part of the Indian National Army in Shanghai worked in the area of and even inside the Dong Baoxing Road Gurdwara to mobilize volunteers and funds.

[35][36] Robert Shaw recounts in Visits to High Tartary, Yarkand, and Kashgar that a Sikh merchant by the name of Tara Singh accompanied him to Yarkund in modern-day Xinjiang in 1867.

[21]: 214–216  Peh-tang surrendered by the end of July, the capture of Taku Fort followed, and the next site of action would be Tientsin, with the city being surrounded by the allied coalition by September 5.

[21]: 214–216  Following the capture of Peking, the Mazhabi Sikh soldiers participated in the looting of the Old Summer Palace, bringing treasures back to India afterwards as a result.

He specifically remarks that local rickshaw drivers tended to drive dangerously, posing risks to the surrounding traffic, and that the Chinese held little regard for laws and rules of the administration, often urinating and spitting in public areas.

[25] Meena Vathyam postulates that the local Chinese felt humiliated by and resented that Sikhs, fellow Asians from a neighbouring country, were imposing British-made laws on them.

[45] According to Claude Markovitz, since most Sikh men in China were bachelors or had left their wives back in India, many of them had to turn to local prostitutes to satisfy their sexual and emotional needs.

[31][27] The wedding ceremony itself was an Anand Karaj, where the bride was led by the groom four times in a circumabulation around the Guru Granth Sahib, with a bow given before the scripture after every revolution.

[26] She arrived in Shanghai in July 1940 after being disowned by her family due to her reportedly "loose morals" and her real name was Rajkumari Sumair Apjit Singh.

[25] Harbaksh Singh was a mastermind of the Indian nationalist activities and published seditious material as the editor of the Hindu Jagawa from the Hindustan Association in the Rue du Consulat within the French Concession.

In the Kirti issue of August 1927, the Ghadarite Sikhs appealed to the Chinese nationalists to help protect their right of asylum by shielding Dasaundha Singh from being arrested.

[43] On the morning of 6 April 1927, Buddha Singh was assassinated by being shot whilst he was in front of the gate of the Central Police Station located within the Shanghai International Settlement.

[43] According to Cin Yao, the murder of Buddha Singh helped kickstart British surveillance activities in the late 1920s and early 1930s to prevent revolutionary Sikhs and Indians from North America to travel to India through a Southeast and East Asian route.

[43] After the advent of Communist rule in 1949, many Sikhs who had been employed as watchmen in China left the mainland and departed for resettlement in Hong Kong, immigrated to the West, or returned to India.

[61] On 16 September 1966, Shankar Rao, then the first secretary of the Indian embassy in Beijing, visited the Tientsin Sikh temple and found it in a deplorable state due to damage caused by Chinese nationals, some of whom were seen by eyewitnesses as wearing red arm-bands.

[61] Shankar Rao presented a page of the desecrated Guru Granth Sahib and torn image of the deity Hanuman as evidence for the defilement of the Tientsin Sikh temple in a meeting with the Chinese deputy section chief of the consular department on 19 September 1966.

[64]: 166–167  Another woman of Chinese origin in the city, named Irina, also practices and teaches kundalini yoga and wears a turban and gown, both white in-colour.

[21]: 221 Specific details are as follows: Trilochan Singh claims that, for centuries, Tibetans have been making pilgrimages to the Golden Temple shrine in Amritsar to pay homage to Guru Nanak's memory.

[76] He referred to Amritsar as "Gyakhar Bachö" (rGya mkhar ba chod) due to the similarities of Sikhs (beards and turbans) to descriptions of ancient Bonpos.

[76] He refers to the Sikh turbans as "bird horns" (bya ru), which is believed to be a unique feature of the eighteen kings of Zhangzhung and early Bonpo priests.

[44] One written by former policeman Daniel Cormie states that the Sikh policemen of Shanghai possessed the disposition of ten-year-old children due to them being "happy, carefree and entirely uninhibited".

[44] Within China today, Sikhs of the era are depicted in a negative manner for political reasons as an enemy oppressing the Chinese people on behalf of their British overlords.

[41] According to Cao Yin, Sikhs feature as voiceless backdrops in many films and novels on colonial-era Shanghai, being delegated to the sidelines as part of an orientalist view of the city.