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Dear Owa Owa and other friendsThough the question have been asked from a person who is follower of Sikhism but most of the answers that I see is from the non-sikhs. Even I am also not the one who abides to the 5K’s of Guru Gobind Singh.It’s incorrect to call Sikhism to be a sect of Islam or Hinduism. If we are doing this then it would be like to shut our eyes to the multifarious trends of thought originating from these sources and contributing to the general atmosphere in which the founders of Sikhism flourished. Just as the mere presence of the ideas of transmigration of souls and the law of Karma should not make us think that Sikhism in nothing but Hinduism; similarly its stern monotheistic character should not persuade some scholars to say that Guru Nanak was a Mohammadan.*******************************************************************************************I really can’t control my laugh when I see the people decides the religion based on the cloths a person wear or used to wear.CLOTHESShirt & pants:— Shirts , Tshirts, Pants, Jeans are the western dress as we all know. And we clearly see that they have become the trend in Eastern World as well.Does that mean people of Eastern Lands are all Christians?Does the Buddhists residents of Thailand, China, Japan,etc became Christians just because they are wearing Shirts, T-shirts and all?Does Shirts/Pants made Hindus or Santani Christians as most of them doesn’t wear the traditional dress of the country or religion.?Does the Caps, Hats, Shoes, Socks etc are the sign that the wearer of these items is a Christian?The simple answer is “NO”. But then as well, some people keep on posting some picture of old hats or Seli Topi and start claiming that the Person who was wearing or said to wear was a Hindu.Even that the person has clearly said “I am neither Hindu nor Muslim”I don’t think this Seli Topi is more powerful than the person who is wearing it. When the person wearing it clearly says “ Na Koi Hindu, Na Koi Muslamman”, it’s clear that he has no interest in the religions that were prevailing in his time period.***************************************************************************************************Pictures— depicting Hats/Topi/black threadSome pictures of Guru Nanak show that he wears Tilak or thread type material on his body. Like for eg:-Now this black structure on his yellow body is being preached by some as Hindu Thread or Janeou. But till now no Historian has come up with the remark that janeou was worn on the dress. As far as we know it use to wear inside and its color used to be White or Pinkish as it is usually made from Cotton.What Kind of black Janeou is worn by Guru Nanak in the above picture?Pictures are the mere imagination of the artists. Even some tricksters have come up with the Images of Jesus, Nanak, or any God (quite famous Shiva) etc smoking cigarette and all.Does that really mean that Jesus, Nanak and other Holy Figures were in support of Drugs??********************************************************************************************************Picture—1—Guru NanakLets see this picture of Guru Nanak.Here the Cap or Hat of Guru Nanak resembles to that of Middle East Muslims and there is no Black structure or Tilak.*******************************************************************************************Picture-2- Guru NanakAnother Portrait of Guru Nanak. See the Hat. The Guru’s dress was somewhat of the Sufi Trend.Here you can see some of the Muslim Sufi. Check their dresses. The color of the dress is White , Yellow, Brown-black.They seem to carry a rosary. Similarly, we see the Guru Nanak’s dress. Mostly he is depicted in yellow color dress and a rosary.If Guru Nanak’s Rosary is some kind of Hindu Rudraksh then we have to admit that all the Muslim Sufi too used to carry Rudraksh,thus making them Hindu as well.*************************************************************************************************Murals of Gurdwara Baba Atal Sahib.[1]Some of the people just take pictures from here and there and then try to give the meaning according to their selfish needs.Same here we find in the case of the Murals of Gurdwara Baba Atal Sahib .The Murals are painted or made by the Jaimal Singh Naqqash, Mehtab Singh Naqqash and Hukum Singh. Their drawings or murals are inspired from Bala Janam Sakhi.Inspired by the well- known version of Bala Janam Sakhi, written by Paida Mokha, the artists Jaimal Singh Naqqash, Mehtab Singh Naqqash and Hukum Singh began their work on the holy walls of the Gurdwara with the sacred painting, where all the Gods are invoking the Nirankar-Allah/Waheguru/Yehowah/God/Brahman, the formless Almighty, to send a holy soul on the earth to relieve it from the burden of Kala-yuga. The centre of this painting is the divine light emerging from Sachkhand, The Abode of Truth. All the Gods and the Mother Earth in the form of a cow are standing in obeisance awaiting the descent of the divine incarnations.The prayers were answered; the invocation was rewarded; now the divine child is born. The parents, father Kalyan Rai Bedi and mother Tripla Ji feel blessed. The family priest, Pandit Hardiyal names the child Nanak Nirankari pointing out his true identity that lies in being Nirankar. History records the date 15th April 1469 at Raibhoi Di Talwandi.In the next painting, the child Nirankari is brought out by his father Kalyan Rai in the day light. Who are curious to have a glimpse of this divine incarnation, they are all the gods who prayed for His Avatar. In this picture, all the gods are shown having the bliss of seeing the Eternal Light in the form of a child. The earth and the sky were vibrating and shinning in the glory of the birth divine. The artists capture the mood. They paint gods showering flowers from the sky and the musicians on the earth playing the sacred music in unison with the showering of petals from the sky. All the gods and honorable guests bow in reverence to the eternal light, as if chanting:-“Dhan Guru Nanak Pargatia Miti Thund jag Chanan Hoyaya”Now see the above picture. The person claims to get the picture from the website “Sikhnet”which is true, but he writes his own meaning. When we bow to someone, then that means we are the one who is asking the blessing.We see similarly various deities are bowing to the Guru. It’s the deities who are asking blessings.Then also I will advise the readers to go and read by themselves about the Murals from “SIKHNET” to know the truth.Murals of Gurdwara Baba Atal Sahib Ji | SikhNetIn this above Mural we see the Guru Nanak and other Deities praying to Almighty Allah/Waheguru/Parbardigar/Yehowah/God.*********************************************************************************************Cloak of Guru NanakSikhs are well aware of Gurdwara Chola Sahib-Dera Baba Nanak.[2]The Chola is displayed nearby to the Gurdwara and is in the possession of the descendants of Guru Nanak.Guru Nanak use to wear this Chola and this Chola contains the verses of the Holy Quran.[3]Now the question arises to few such people if according to them Nanak was Hindu then Why he was wearing a Chola inscribed with the verses of Holy Quran?Let’s take the help of Bhai Gurdas. To those who don’t know I would like to brief them about Bhai Gurdas. Bhai Gurdas was the son of the cousin of Guru Amardas- the third Sikh Guru. His Vars or Poems are quite famous in the Sikh World.Baabaa Firi Makay Gaiaa Neel Basatr Dhaaray Banavaaree |Donning blue attire then Baba Nanak went to Mecca.Aasaa Hathhi Kitaab Kachhi Koojaa Baang Musalaa Dhaaree |He held staff in his hand, pressed a book under his armpit, caught hold of a metal pot and mattress.Baithhaa Jaai Maseet Vichi Jidai Haajee Haji Gujaaree |Now he sat in a mosque where the pilgrms (hajis) had gathered.—Pauri/stanza -32[4]Now I don’t think a Hindu will go to Mecca or will have a religious gathering in the Mosque. Besides at the time of Guru Nanak, the color of Haji’s Dresses used to be Blue ,now we have white clothes and that’s What Bhai Gurdas has said Baba wore a Blue dress and went to Mecca.Now I am wondering Why a follower of Hindu Religion is giving azan in Baghdad?The answer is Guru Nanak was no Hindu or Muslim. Na Hum Hindu na Musalmaan. Because of this very statement the Governor of Lahore asked the Guru Nanak to come and offer nawaz with him at Sultanpur Lodhi.The place where the incident took place is marked by the Gurdwara Antaryatma Sahib.[5]******************************************************************************************************Guru Nanak at Jagganath PuriGuru Nanak’s travels are quite famous. One such incident occurred at Jagganath Temple. When Guru Nanak tried to enter the temple, he was stopped by the priests. The Priests thought him to be a Muslim due to the dress of the Guru Nanak.I am wondering why they can’t see the imaginary Tilak or Janeou which some claims Guru Nanak use to wear?The Tale is quite famous among the Sikhs and the Odia People.***************************************************************************************************Guru Nanak’s visit to Shaikh IbrahimWhen Guru Nanak was confronted by Shaikh Brahm or Ibrahim (descendant of Baba Farid) with the cardinal question, was he a Hindu or a Muslim? To Guru Nanak such type of questions were irrelevant. He averred, “If I say I am a Hindu, I tell a lie. I am also not a Muslim”. Similarly at Mecca, he skirted the question of inter-se position of Hinduism and Islam, by saying that without good deeds, both Hindus and Muslims in the Court of God would rue the day—Page no -16-History of the Sikhs-J.D.Cunningham[6]************************************************************************************************SGGS page no 1411He alone is a Brahmin, who knows God.He chants and meditates, and practices austerity and good deeds.He keeps to the Dharma, with faith, humility and contentment.Breaking his bonds, he is liberated.Such a Brahmin is worthy of being worshipped.—Guru Nanak[7]Guru Nanak is saying that One who Knows the God -What the God is really is, is called Brahmin. That means all the religious leaders say for example, Jesus, Buddha, Moses, Noah, Abraham, etc all fall in the category of a Brahmin.We shouldn’t create a picture that Guru Nanak is saying about a guy who is wearing thread and doing some rituals. No, not at all.**************************************************************************************************Now let’s go to SGGS page no 141The holy Granth continues on a similar theme in the following shabad emphasizing the fact that there is a high threshold to be called a Muslim; not anyone can be called a Muslim. Just being born in a Muslim family does not make you a Muslim; one must go through various tests on oneself before one can be called a Muslim. If you fail any one of these tests, then you cannot be called a Muslim!The Guru continues then to highlight the test that one need to apply:The first Test: Do you consider the path of the Prophet as sweet and true; are you committed to this path? How much effort will be put to tread on this pathSecond Test: Have you discarded the pride of all your worldly possessions?Third Test: Do you believe that life and death are just two phases in the evolution of the soul and that both these are just a mental perception?Fourth Test: Accepting the Will of Allah, do you practice righteousness and generosity to others?Final Test: Are you merciful to all living beings?Salok Ma 1 ||Shalok, First Mehl:Musalamaan Kehaavan Musakal Jaa Hoe Thaa Musalamaan Kehaavai ||It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one.Aval Aoul Dheen Kar Mithaa Masakal Maanaa Maal Musaavai ||First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away.Hoe Musalim Dheen Muhaanai Maran Jeevan Kaa Bharam Chukaavai ||Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life.Rab Kee Rajaae Mannae Sir Oupar Karathaa Mannae Aap Gavaavai ||As he submits to God's Will, and surrenders to the Creator, he is rid of selfishness and conceit.Tho Naanak Sarab Jeeaa Miharanmath Hoe Th Musalamaan Kehaavai ||1||And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim. ||1||[8]*********************************************************************************************Guru Nanak basic attitude towards Islam and Hinduism is explicitly stated in the line“Neither the Veda nor the Ketab (Quran) knows the Mystery”—Page no 1021 SGGS[9]In the same way the Qazi, the Pandit and the Jogi are bracketed“The Qazi utter lies and eats what is unclean; the Brahman (Hindu Priest) takes life and then goes off to bathe ceremoniously;the blind Jogi doesn’t Know the way; all three are desolated.” —Page no 951–952 SGGS[10] [11]Let’s see some more lines from SGGS. Instead of writing them I have taken the help of other writers.The below lines speaks about the hypocrisy. The passage is taken from the work of N. Kaur-[12]The “Hypocrisy” lines are present in page no 471 of SGGS.[13]**************************************************************************************************Lines of Kabir Das -SGGS page no 324Kahu Rae Panddith Baaman Kab Kae Hoeae ||Tell me, O Pandit, O religious scholar: since when have you been a Brahmin?Baaman Kehi Kehi Janam Math Khoeae ||1|| Rehaao ||Don't waste your life by continually claiming to be a Brahmin. ||1||Pause||Ja Thoon Braahaman Brehamanee Jaaeiaa ||If you are indeed a Brahmin, born of a Brahmin mother,Tho Aan Baatt Kaahae Nehee Aaeiaa ||2||Then why didn't you come by some other way? ||2||Thum Kath Braahaman Ham Kath Soodh ||How is it that you are a Brahmin, and I am of a low social status?Ham Kath Lohoo Thum Kath Dhoodhh ||3||How is it that I am formed of blood, and you are made of milk? ||3||Kahu Kabeer Jo Breham Beechaarai ||Says Kabeer, one who contemplates God,So Braahaman Keheeath Hai Hamaarai ||4||7||Is said to be a Brahmin among us. ||4||7||[14]These lines of Kabir Das also sound with the views of Guru Nanak as they both give the same definition of Brahmins. Brahmin is the one who contemplates the God , not the one who wear thread and go for Varna system and exploiting others.********************************************************************************************************************************************************************************Guru Amar Das - The third GuruFirst I would Like to share a pic of Guru Amar Das.Guru Ram Das records that when Guru Amar Das reached Jumna and the Ganges, the toll gatherers offered presents and the whole multitude crossed over the two rivers without paying a farthing as pilgrims’ tax, as they avowed their fealty to Guru Amar Das. The toll gatherers knew very well that Guru Amar Das and his followers were not Hindus who were subject to payment of Jazia, or toll tax. The people of Haridwar came in a body and craved shelter of the Guru. Daily there was Kirtan, singing of hymns, and people learnt of devotion to God through the teachings of the Guru.This visit to Hindu places of worship added to the stature of Guru Amar Das, and his influence was on the rise. This made the Brahmins (and upper caste Hindus) all the more determined to seek the provincial and central government’s intervention to safeguard the Hindu dharma. Their complaint to Emperor Akbar who was at Lahore in 1566-67 is of interest.*****Letter of Complaint by Brahmins to Emperor Akbar against Sikh Guru*******“Thy Majesty is the protector of our customs and the redressor of our wrongs. Every man’s religion is dear to him. Guru Amar Das of Goindwal has abandoned the religious and social customs of the Hindus and abolished the distinction of the four castes. Such heterodoxy hath never before been heard of in the four ages. There is now no twilight prayer, no gayatri, no offering of water to ancestors, no pilgrimages, no obsequies and no worship of idols or of the divine Saligram. The Guru hath abandoned all these and established the repetition of Waheguru instead of Ram, and no one now acteth according to the Vedas or the Smritis. The Guru reverenceth not Yogis, Jatis or Brahmins. He worshippeth no gods or goddesses, and he ordereth his Sikhs to refrain from doing so for ever more. He seateth all his followers in a line and causeth them to eat together from his kitchen, irrespective of caste -whether they are Jats, strolling minstrels, Muhammadans, Brahmins, Khatris, shopkeepers, sweepers, barbers, washermen, fishermen, or carpenters. We pray thee, restrain him now, else it will be difficult hereafter.—-page no 22 -History of Sikhs- J.D. Cunningham[15]At Akbar’s behest, Guru Amar Das instead of going himself sent Bhai Jetha (later known as Guru Ram Das) whose answers were found convincing to a liberal-minded Akbar, who felt that whereas the Sikh movement represented the spirit of humanim, the Hindus were only following the letter of their scriptures.Akbar was so impressed that he not only dismissed the complaint but called upon the high caste Hindu delegation to ask for forgiveness. However, some of the Guru’s followers could not make up their mind to abandon their previous religion, and under influence of high caste Hindus reneged Sikhism. Guru Amar Das introduced for them the word be-mukh, one who had turned away from the Guru. He also condemned the traducers - hostile to the saints and friendly to the wicked - who “will never find comfort in this world or the next.”As the Guru’s influence grew, the jealously of high caste Hindus became intense.***************************************************************************************************************************************************************************************************************************************************************************Guru Ram DasFirst a pic of the Holy Guru.In the section of Guru Amardas , we have come across the writings of Guru Ram das in which he has stated how the Brahmins were complaining about the third Guru and a letter of complaint was sent to Emperor Akbar.Like his predecessor, Guru Ram Das too renounces all Hindu deities and rituals. We can take the example of Marriage lines written by him.SGGS page no 773–774har pahilarhee laav parvirtee karam drirh-aa-i-aa bal raam jee-o.In the first round of the marriage ceremony, the Lord sets out His Instructions for performing the daily duties of married life.banee barahmaa vayd Dharam darirhHu paap tajaa-i-aa bal raam jee-o.Instead of the hymns of the Vedas to Brahma, embrace the righteous conduct of Dharma, and renounce sinful actionsDharam darirhHu har naam Dhi-aavahu simrit naam drirh-aa-i-aa.Meditate on the Lord's Name; embrace and enshrine the contemplative remembrance of the Naam.[16] [17]******************************************Let’s come to the definition of “God” given by Guru NanakThe God is beyond the cycle of birth and Death. Thus the legendary Kings of the Ayodhaya-Ram or the King of Dwarka- Krishna doesn’t fall in the definition of God as per Sikh Gurus.I don’t Know why some people add their words in SGGS. No where it’s written Hari. Why they tend to make Har into Hari, may be some potter friends will start claiming Har of Gurus is Harry Potter.*******************************Khathree Braahaman Pith Dhae Shhoddae Har Naamadhaeo Leeaa Mukh Laae ||3||The Lord turned His back on the high-class Kh'shaatriyas and Brahmins, and showed His face to Naam Dayv. ||3||Jithanae Bhagath Har Saevakaa Mukh Athasath Theerathh Thin Thilak Kadtaae ||All of the devotees and servants of the Lord have the tilak, the ceremonial mark, applied to their foreheads at the sixty-eight sacred shrines of pilgrimage.—- SGGS page no 733[18]*****************************************************************************************************Funeral of Guru Ram Das.It’s the topic which some intelligent guys use to prove Sikhs are Hindus or Sikh Gurus use to follow Hindu Customs.Such questions were well answered by Bhai Kahn Singh Nabha in his book “Hum Hindu Nahi”.A pdf can easily be found on that. One such work is of Dr. Sheena Pal where she has presented the glorious work of Bhai Kahn Singh Nabha. She has tried to bring out the situation of that time when some people were trying to finish the unique Sikh identity and how the work of Bhai Kahn Singh Nabha brought them in control.The above lines are taken from the work of Dr Sheena Pal. The writer has tried to keep only one side opinion, i.e. of Hindus and tried to present that these were the views of Dr Sheena Pal.Bhai Kahn Singh Nabha replies to above raise question like this.The rites of kriya, shradh and tirath are taken up together as related to death. The statement from the Janamsakhi that Guru Nanak observed shradh for his father only two days before his own death, is not based on authentic information, contends the Sikh protagonist. The Sadd of Guru Amar Das in Rag Ramkali, which is supposed to prescribe kriya after his own death, is not properly understood. It is written with reference to a hymn of Guru Nanak in which the word ‘Keso’ refers to God. Therefore, the Keso Gopal of Sadd is no other than God. Furthermore, at several places in his compositions, Guru Amar Das himself denounces the pandit and what he does. Mourning with loud lamentations are denounced by Guru Nanak himself. He prepared karah parshad after Mardana’s death, according to a Janamsakhi. According to the Gian Ratnavali, kriya was replaced by ardas, kirtan, and karah parshad. The ceremony of bhaddan (tonsure) was not to be observed, according to the Gursobha and Bhai Chaupa Singh. The Gurus went to the places of Hindu pilgrimage not as pilgrims, but to preach their own message to the people assembled there——Issues of Sikh identity: Sanatanist Sikh Debate by Dr Sheena Pal Page no 201[19]******************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************Guru ArjanFirst we will have a pic of him.So far we were debating to show the uniqueness of Sikh Religion and here Guru Arjan has made us very clear by repeating the lines of Guru Nanak and Kabir Das . Not only that, he wrote them in SGGS.The lines clearly speak of a Hindu God Krishna of whom people make idols and celebrates his birth. The Guru has condemned such practices and even said the person is no God who takes birth and he (Guru) is no Hindu or Muslim.Guru Arjan says :-Bhairo Mehalaa 5 ||Bhairao, Fifth Mehl:Varath N Reho N Meh Ramadhaanaa ||I do not keep fasts, nor do I observe the month of Ramadaan.This Saevee Jo Rakhai Nidhaanaa ||1||I serve only the One, who will protect me in the end. ||1||Eaek Gusaaee Alahu Maeraa ||The One Lord, the Lord of the World, is my God Allah.Hindhoo Thurak Dhuhaan Naebaeraa ||1|| Rehaao ||He adminsters justice to both Hindus and Muslims. ||1||Pause||Haj Kaabai Jaao N Theerathh Poojaa ||I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines.Eaeko Saevee Avar N Dhoojaa ||2||I serve the One Lord, and not any other. ||2||Poojaa Karo N Nivaaj Gujaaro ||I do not perform Hindu worship services, nor do I offer the Muslim prayers.Eaek Nirankaar Lae Ridhai Namasakaaro ||3||I have taken the One Formless Lord into my heart; I humbly worship Him there. ||3||Naa Ham Hindhoo N Musalamaan ||I am not a Hindu, nor am I a Muslim.Aleh Raam Kae Pindd Paraan ||4||My body and breath of life belong to Allah - to Raam - the God of both. ||4|Kahu Kabeer Eihu Keeaa Vakhaanaa ||Says Kabeer, this is what I say:Gur Peer Mil Khudh Khasam Pashhaanaa ||5||3||Meeting with the Guru, my Spiritual Teacher, I realize God, my Lord and Master. ||5||3|||—-SGGS Page no 1136[20]SGGS Page no 1136Bhairo Mehalaa 5 Ghar 1Bhairao, Fifth Mehl, First House:Ik Oankaar Sathigur Prasaadh ||One Universal Creator God. By The Grace Of The True Guru:Sagalee Thheeth Paas Ddaar Raakhee ||Setting aside all other days,Asattam Thheeth Govindh Janamaa See ||1||It is said that the Lord was born on the eighth lunar day. ||1||Bharam Bhoolae Nar Karath Kacharaaein ||Deluded and confused by doubt, the mortal practices falsehood.Janam Maran Thae Rehath Naaraaein ||1|| Rehaao ||The Lord is beyond birth and death. ||1||Pause||Kar Panjeer Khavaaeiou Chor ||You prepare sweet treats and feed them to your stone god.Ouhu Janam N Marai Rae Saakath Dtor ||2||God is not born, and He does not die, you foolish, faithless cynic! ||2||Sagal Paraadhh Dhaehi Loronee ||You sing lullabies to your stone god - this is the source of all your mistakes.So Mukh Jalo Jith Kehehi Thaakur Jonee ||3||Let that mouth be burnt, which says that our Lord and Master is subject to birth. ||3||Janam N Marai N Aavai N Jaae ||He is not born, and He does not die; He does not come and go in reincarnation.Naanak Kaa Prabh Rehiou Samaae ||4||1||The God of Nanak is pervading and permeating everywhere. ||4||1||[21]**************************************************************************************************************************************************************************************************************************************************************************Guru HargobindFirst a pic of him from his childhood.Guru Hargobind militarized the Sikhs. He used to have an standing army of some 700 Horsemen and that 700 men have defeated the Mughal army of 7,000.Usually we see that few people say that Guru Gobind Singh was worshipper of Shakti as he made Khalsa and waged war. Therefore the 9 Gurus were Vaishnav and the last one was Shakta. See the below screenshot for this.But now the guy tries to bypass one thing that it was from the 6th Guru , Sikhs have started carrying the weapons. Guru Hargobind brought up the concept of Miri Piri and the two swords given to him by Baba Buddha during his guruship. This tale is written by other persons too, which quite contradict their own statement when they write first nine Gurus were Vaishnav.Gurus were no Vaishnav. Guru Hargobind, Guru Har Rai and Guru Tegh Bahadur use to carry weapons. Guru hargobind and Guru tegh Bahadur had fought many battles and won.Guru Arjan has clearly written in SGGS page no 1136- God doesn’t take incarnations and he is no Hindu nor Muslim.[22]******************************************************************************************************************************************************************************************************************************************************************************Guru Tegh BahadurA pic of him for us.Few people bring the book “Gur Pratap Suraj Granth” written by Bhai Santok Singh to keep their views.They debate that Suraj Prakash contains the lines which says that Guru Tegh Bahadur was Hindu.But they forget that these lines quite contradict with the teachings of the Sikh Gurus which are written in SGGS.No Guru has ever said he is following any religion. They only said that they believe in one God —The God of Hindus and Muslims are the Same.[23]In SGGS page no 1136 clearly says that Guru is no Hindu nor Muslim. SGGS is the Eternal Guru not the poetic work of Bhai Santokh Singh.***************************************************************************************************************************************************************************************************************************************************************************Guru Gobind SinghZafarnama- Written by Guru Gobind Singh to Emperor Aurangzeb.The 95th couplet, in Persian, referring to his battles with the Mughal-allied hill rajas of the Sivalik Hills, states:"I, too, have fought against the hill-chieftains (kūhīyān, "hill-men") [who] venerate idols. As they are idol worshippers, so I am the idol-breaker."[24]I do not adore Ganesha in the beginning and also do not meditate on Krishna and Vishnu;I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Allah/Waheguru/Yehowah/God).434.—Dasam Granth- Guru Gobind Singh -Page no 834Akal Utsat- Dasam Granth -Guru Gobind Singh. Here Guru speaks about the Deities and the Supreme Almighty God.Guru says he worships only Almighty God and no one else.******************************************************************************************************************************************************************************************************************************************************************************************************************************************************************Sikhism has connections with Islam as well.I have already given the Vars of Bhai Gurdas which speaks of Guru Nanak going to Mecca and Baghdad.Guru Nanak gave Azan for Namaz in Baghdad is clearly mentioned in Bhai Gurdas Vars.[25] [26]The Chola or Cloak of Guru Nanak contains the lines from the Holy Quran which is still present at Gurdwara Chola Sahib- Dera Baba Nanak.Bhai Gurdas Vars also speaks of Prophet Muhammad in the very positive and respectful way.Pauri /Stanza 20—-Bhai Gurdass Varan[27]Kaytay Baydi Biaas Kari Kaee Katayb Muhanmad Yaaraa |He has created many a dear personality such as Vedavyas and Muhammad dear to the Vedas and the Katebas respectively.Pauri/Stanza 4- Bhai Gurdass Vaaran[28]Bahu Vaatee Jagi Chaleeaa Tab Hee Bhaay Muhanmadi Yaaraa |When varied sects got prevalent, then Muhammad, the beloved of God was born.Allah is not some 70 feet tall men that we all know.Allah is the formless Lord who is beyond the cycle of birth and Death as spoken by Sikh Gurus.The definition of Allah is well given in Chapter 112 of the Quran, titled Al-Ikhlas (The Sincerity) reads:Say, "He is God, [Who is] One.God, the Eternal Refuge.He neither begets nor is born,Nor is there to Him any equivalent."[29]Lets see What Bhagat Namdev has to say about Hindus and Muslims. SGGS page no 875Dr. Sheena PalDr Sheena Pal has given the analysis of the glorious work of Bhai Kahn Singh Nabha.How Bhai Kahn Singh creates the situation in which a Hindu Friend ask questions to a Sikh guy about Sikhism and how the Sikh guy answers the questions preserving the uniqueness and identity of Sikhism.Dr Sheena Pal writes :”The first thing that strikes us in retrospect is that there was no dialogue between the leaders of the Singh Sabha movement and the Sanatanists. Both sides stuck to their ground. Bhai Kahn Singh’s view that the Sikh identity was not new because the Sikhs were conscious of their distinct identity before the advent of colonial rule, was not taken seriously even though he had adduced evidence from the pre-colonial Sikh literature starting with the Granth Sahib. Instead of meeting his arguments, the Sanatanists rejected his interpretation of Sikh scriptural literature and continued to interpret it in their own way in support of their position.”[30]The success of the Singh Sabha movement in winning converts and purging the Sikh way of life of Brahmanical accretions hardened the attitude of the Sanatanists towards the issue of Sikh identity. In fact, based on the idea of a distinct Sikh identity, the politics of the Akalis could never be appreciated by the Sanatanists. However, though generally opposed to their politics, the Sanatanists could share platform with the Akalis on issues of common interest, like opposition to the idea of Pakistan. This bivalent relationship would remain relevant for the Akali-Sanatanist relations after independence.[31]************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************SummaryGurus were no Vaishnav or Shakta or Muslims or Sufis. Guru Arjan has clearly written in SGGS page no 1136 that “God is not the one who takes birth and death and he(Guru) is no Hindu or Muslim.”Guru Nanak’s or any other Guru’s pictures having Tilak don’t make them Hindu. Neither the Azan or the Cloak having verses of Holy Quran makes them Muslims.Some of the Guru Nanak’s picture shows him having a black thread which is not a Hindu thread.Thread that Hindu wear is usually worn inside the clothes not above it.Pictures of Holy Figures like Jesus, Nanak or Buddha is found in internet having weed or promoting drugs. These are blasphemy.The Murals of Baba Atal Rai Gurdwara show the deities bowing before the infant Nanak. Bowing means they are asking blessings, not the Nanak.Guru Nanak himself claimed “There is no Hindu nor Muslim. When Nanak proclaimed in the court of Daulat Khan Lodhi that “He is neither Hindu nor Muslim” then Nawab asked him to come for Namaz which he did. The site is marked by Gurdwara Antaryatma Sahib.When Guru Nanak was confronted by Shaikh Brahm or Ibrahim (descendant of Baba Farid) with the cardinal question, was he a Hindu or a Muslim? To Guru Nanak such type of questions were irrelevant. He averred, “If I say I am a Hindu, I tell a lie. I am also not a Muslim”.Guru Nanak was not allowed to enter the Jagganath temple at puri due to his dress resembling like a Muslim. Pandits found no Tilak or thread on the Guru’s body.Guru Nanak and Kabir Das told that One who contemplates on God is called Brahmin. That means all the holy figures like Jesus, Buddha or Zoroaster etc all falls in the category of Brahmins. This Brahmin is different to the one who wears thread on the body and do idol worshiping.Kabir Das condemns the Brahmins who wear thread and exploits the common man. He asks if Brahmin says he is superior then why he takes birth like other humans? Why Brahmins too have the same blood like the other humans? SGGS page no 324Even Guru Nanak speaks against such hypocrisy in SGGS page no 471. The hypocrite priests take food from Muslim rulers, but to please them, he taxes the other people and exploits them.The Letter of Complain sent by Hindu Pandits to Emperor Akbar against Guru Amardas as he has stopped the people to worship idols and follow caste system. The incident is well recorded by himself Guru Ram Das.The word”Keso” is not a mythical or real man to whom Guru Amar Das is referring.The Sadd of Guru Amar Das in Rag Ramkali, which is supposed to prescribe kriya after his own death, is not properly understood. It is written with reference to a hymn of Guru Nanak in which the word ‘Keso’ refers to God. Therefore, the Keso Gopal of Sadd is no other than God. Furthermore, at several places in his compositions, Guru Amar Das himself denounces the pandit and what he does.The lines of “Suraj Prakash Granth” that says that Guru Tegh Bahadur was a Hindu goes quite opposite to the teachings of Sri Guru Granth Sahib.Besides Suraj Prakash is a poetic work not a Guru.Guru Gobind Singh has mentioned in the Zarfarnama that he punished the idol worshipers (Sivalik Kings) and he is an idol breaker.He further states in Akal Utsat that he worships only Almighty Waheguru/God/Allah/Yehowah. The almighty is worshiped by other deities too. All the deities will one day fall in the noose of the death as they have too taken birth as per the will of Almighty God.Guru Gobind Singh speaks about the Holiness of Quran. He writes to Emperor Aurangzeb that If he has taken oath on Holy Quran then he would have kept it due to it’s holiness.We should spread Love not Hatred in the Society. Every religion is respectable and Honorable, it’s the people who bring the bad and good fame.Footnotes[1] Murals of Gurdwara Baba Atal Sahib Ji | SikhNet[2] Gurdwara Langar Mandir Chola Sahib[3] Gurdwara Langar Mandir Chola Sahib[4] Vaaran Bhai Gurdas:- Vaar1-Pauri32-ਮੱਕੇ ਦੀ ਯਾਤ੍ਰਾ-At Meccaਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ :-SearchGurbani.com[5] Sultanpur Lodhi - Wikipedia[6] The Sikhs in History by Dr. Sangat Singh - [PDF Document][7] Sri Guru Granth Sahib Ji -: Ang : 1411 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[8] Sri Guru Granth Sahib Ji -: Ang : 141 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[9] Sri Guru Granth Sahib Ji -: Ang : 1021 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[10] Sri Guru Granth Sahib Ji -: Ang : 951 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[11] Sri Guru Granth Sahib Ji -: Ang : 952 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[12] https://shodhganga.inflibnet.ac.in/bitstream/10603/28300/12/12_chapter%206.pdf[13] Sri Guru Granth Sahib Ji -: Ang : 471 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[14] Sri Guru Granth Sahib Ji -: Ang : 324 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[15] The Sikhs in History by Dr. Sangat Singh - [PDF Document][16] Sri Guru Granth Sahib Ji -: Ang : 773 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[17] Sri Guru Granth Sahib Ji -: Ang : 774 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[18] Sri Guru Granth Sahib Ji -: Ang : 733 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[19] https://punjab.global.ucsb.edu/sites/default/files/sitefiles/journals/volume20/9-Sheena%20Pall%2020.pdf[20] Sri Guru Granth Sahib Ji -: Ang : 1136 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[21] Sri Guru Granth Sahib Ji -: Ang : 1136 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[22] Sri Guru Granth Sahib Ji -: Ang : 1136 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[23] Sri Guru Granth Sahib Ji -: Ang : 1136 -: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ :- SearchGurbani.com[24] Idolatry in Sikhism - Wikipedia[25] Vaaran Bhai Gurdas:- Vaar1-Pauri26-ਉਸ ਸਮੇਂ ਦੇ ਹਾਲਾਤ-Erstwhile conditionਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ :-SearchGurbani.com[26] Vaaran Bhai Gurdas:- Vaar1-Pauri35-ਬਗ਼ਦਾਦ ਗਮਨ-Going to Baghdadਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ :-SearchGurbani.com[27] Vaaran Bhai Gurdas:- Vaar1-Pauri20-ਮੁਸਲਮਾਨੀ ਮਤ-Islamਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ :-SearchGurbani.com[28] Vaaran Bhai Gurdas:- Vaar1-Pauri4-ਜਗਤ ਕਾਰਣ-Creationਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ :-SearchGurbani.com[29] Al-Ikhlas - Wikipedia[30] https://punjab.global.ucsb.edu/sites/default/files/sitefiles/journals/volume20/9-Sheena%20Pall%2020.pdf[31] https://punjab.global.ucsb.edu/sites/default/files/sitefiles/journals/volume20/9-Sheena%20Pall%2020.pdf

“Why did Jesus deviate from his usual peace and love approach but use extreme force to redress a balance in the temple? Was Jesus erratic? ”Another other than me said it better. Exerts from their Book “Desire of Ages” & the chapter devoted to Christ’s first cleansing of the Temple.From links embeded in my blog TenBookBucketList the pdf ebook Desire of Ages & the MP3 Desire of Ages.http://www.thedesireofages.com/The_Desire_of_Ages_text/DA.pdfDesire of Ages - EllenWhiteAudio.orgThe observance of the Passover began with the birth of the Hebrew nation. On the last night of their bondage in Egypt, when there appeared no token of deliverance, God commanded them to prepare for an immediate release. He had warned Pharaoh of the final judgment on the Egyptians, and He directed the Hebrews to gather their families within their own dwellings. Having sprinkled the doorposts with the blood of the slain lamb, they were to eat the lamb, roasted, with unleavened bread and bitter herbs. "And thus shall ye eat it," He said, "with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover." Exodus 12:11. At midnight all the first-born of the Egyptians were slain. Then the king sent to Israel the message, "Rise up, and get you forth from among my people; . . . and go, serve the Lord, as ye have said." Exodus 12:31. The Hebrews went out from Egypt an independent nation. The Lord had commanded that the Passover should be yearly kept. "It shall come to pass," He said, "when your children shall say unto you, What mean ye by this service? that ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians." Thus from generation to generation the story of this wonderful deliverance was to be repeated. {DA 76.1}The Passover was followed by the seven days' feast of unleavened bread. On the second day of the feast, the first fruits of the year's harvest, a sheaf of barley, was presented before the Lord. All the ceremonies of the feast were types of the work of Christ. The deliverance of Israel from Egypt was an object lesson of redemption, which the Passover was intended to keep in memory. The slain lamb, the unleavened bread, the sheaf of first fruits, represented the Saviour. {DA 77.1}With most of the people in the days of Christ, the observance of this feast had degenerated into formalism. But what was its significance to the Son of God! {DA 77.2}For the first time the child Jesus looked upon the temple. He saw the white-robed priests performing their solemn ministry. He beheld the bleeding victim upon the altar of sacrifice. With the worshipers He bowed in prayer, while the cloud of incense ascended before God. He witnessed the impressive rites of the paschal service. Day by day He saw their meaning more clearly. Every act seemed to be bound up with His own life. New impulses were awakening within Him. Silent and absorbed, He seemed to be studying out a great problem. The mystery of His mission was opening to the Saviour. {DA 78.1}Mary often remonstrated with Jesus, and urged Him to conform to the usages of the rabbis. But He could not be persuaded to change His habits of contemplating the works of God and seeking to alleviate the suffering of men or even of dumb animals. When the priests and teachers required Mary's aid in controlling Jesus, she was greatly troubled; but peace came to her heart as He presented the statements of Scripture upholding His practices. {DA 90.2}At times she wavered between Jesus and His brothers, who did not believe that He was the Sent of God; but evidence was abundant that His was a divine character. She saw Him sacrificing Himself for the good of others. His presence brought a purer atmosphere into the home, and His life was as leaven working amid the elements of society. Harmless and undefiled, He walked among the thoughtless, the rude, the uncourteous; amid the unjust publicans, the reckless prodigals, the unrighteous Samaritans, the heathen soldiers, the rough peasants, and the mixed multitude. He spoke a word of sympathy here and a word there, as He saw men weary, yet compelled to bear heavy burdens. He shared their burdens, and repeated to them the lessons He had learned from nature, of the love, the kindness, the goodness of God. {DA 90.3} ......At His visit to the temple in His boyhood, as the mystery of His lifework opened before Him, Christ had said to Mary, "Wist ye not that I must be about My Father's business?" Luke 2:49. These words struck the keynote of His whole life and ministry. Everything was held in abeyance to His work, the great work of redemption which He had come into the world to accomplish. Now He repeated the lesson. There was danger that Mary would regard her relationship to Jesus as giving her a special claim upon Him, and the right, in some degree, to direct Him in His mission. For thirty years He had been to her a loving and obedient son, and His love was unchanged; but He must now go about His Father's work. As Son of the Most High, and Saviour of the world, no earthly ties must hold Him from His mission, or influence His conduct. He must stand free to do the will of God. This lesson is also for us. The claims of God are paramount even to the ties of human relationship. No earthly attraction should turn our feet from the path in which He bids us walk. {DA 146.2}The only hope of redemption for our fallen race is in Christ; Mary could find salvation only through the Lamb of God. In herself she possessed no merit. Her connection with Jesus placed her in no different spiritual relation to Him from that of any other human soul. This is indicated in the Saviour's words. He makes clear the distinction between His relation to her as the Son of man and as the Son of God. The tie of kinship between them in no way placed her on an equality with Him. {DA 147.1}The words, "Mine hour is not yet come," point to the fact that every act of Christ's life on earth was in fulfillment of the plan that had existed from the days of eternity. Before He came to earth, the plan lay out before Him, perfect in all its details. But as He walked among men, He was guided, step by step, by the Father's will. He did not hesitate to act at the appointed time. With the same submission He waited until the time had come. {DA 147.2} .........Chap. 16 - In His Temple"After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples: and they continued there not many days. And the Jews' Passover was at hand, and Jesus went up to Jerusalem." {DA 154.1}In this journey, Jesus joined one of the large companies that were making their way to the capital. He had not yet publicly announced His mission, and He mingled unnoticed with the throng. Upon these occasions, the coming of the Messiah, to which such prominence had been given by the ministry of John, was often the theme of conversation. The hope of national greatness was dwelt upon with kindling enthusiasm. Jesus knew that this hope was to be disappointed, for it was founded on a misinterpretation of the Scriptures. With deep earnestness He explained the prophecies, and tried to arouse the people to a closer study of God's word. {DA 154.2}The Jewish leaders had instructed the people that at Jerusalem they were to be taught to worship God. Here during the Passover week large numbers assembled, coming from all parts of Palestine, and even from distant lands. The temple courts were filled with a promiscuous throng. Many were unable to bring with them the sacrifices that were to be offered up as typifying the one great Sacrifice. For the convenience of these, animals were bought and sold in the outer court of the temple. Here all classes of people assembled to purchase their offerings. Here all foreign money was exchanged for the coin of the sanctuary. {DA 154.3}Every Jew was required to pay yearly a half shekel as "a ransom for his soul;" and the money thus collected was used for the support of the temple. Exodus 30:12-16. Besides this, large sums were brought as freewill offerings, to be deposited in the temple treasury. And it was required that all foreign coin should be changed for a coin called the temple shekel, which was accepted for the service of the sanctuary. The money changing gave opportunity for fraud and extortion, and it had grown into a disgraceful traffic, which was a source of revenue to the priests. {DA 155.1}The dealers demanded exorbitant prices for the animals sold, and they shared their profits with the priests and rulers, who thus enriched themselves at the expense of the people. The worshipers had been taught to believe that if they did not offer sacrifice, the blessing of God would not rest on their children or their lands. Thus a high price for the animals could be secured; for after coming so far, the people would not return to their homes without performing the act of devotion for which they had come. {DA 155.2}A great number of sacrifices were offered at the time of the Passover, and the sales at the temple were very large. The consequent confusion indicated a noisy cattle market rather than the sacred temple of God. There could be heard sharp bargaining, the lowing of cattle, the bleating of sheep, the cooing of doves, mingled with the chinking of coin and angry disputation. So great was the confusion that the worshipers were disturbed, and the words addressed to the Most High were drowned in the uproar that invaded the temple. The Jews were exceedingly proud of their piety. They rejoiced over their temple, and regarded a word spoken in its disfavor as blasphemy; they were very rigorous in the performance of ceremonies connected with it; but the love of money had overruled their scruples. They were scarcely aware how far they had wandered from the original purpose of the service instituted by God Himself. {DA 155.3}When the Lord descended upon Mount Sinai, the place was consecrated by His presence. Moses was commanded to put bounds around the mount and sanctify it, and the word of the Lord was heard in warning: "Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: there shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live." Exodus 19:12, 13. Thus was taught the lesson that wherever God manifests His presence, the place is holy. The precincts of God's temple should have been regarded as sacred. But in the strife for gain, all this was lost sight of. {DA 155.4}The priests and rulers were called to be the representatives of God to the nation; they should have corrected the abuses of the temple court. They should have given to the people an example of integrity and compassion. Instead of studying their own profit, they should have considered the situation and needs of the worshipers, and should have been ready to assist those who were not able to buy the required sacrifices. But this they did not do. Avarice had hardened their hearts. {DA 156.1}There came to this feast those who were suffering, those who were in want and distress. The blind, the lame, the deaf, were there. Some were brought on beds. Many came who were too poor to purchase the humblest offering for the Lord, too poor even to buy food with which to satisfy their own hunger. These were greatly distressed by the statements of the priests. The priests boasted of their piety; they claimed to be the guardians of the people; but they were without sympathy or compassion. The poor, the sick, the dying, made their vain plea for favor. Their suffering awakened no pity in the hearts of the priests. {DA 157.1}As Jesus came into the temple, He took in the whole scene. He saw the unfair transactions. He saw the distress of the poor, who thought that without shedding of blood there would be no forgiveness for their sins. He saw the outer court of His temple converted into a place of unholy traffic. The sacred enclosure had become one vast exchange. {DA 157.2}Christ saw that something must be done. Numerous ceremonies were enjoined upon the people without the proper instruction as to their import. The worshipers offered their sacrifices without understanding that they were typical of the only perfect Sacrifice. And among them, unrecognized and unhonored, stood the One symbolized by all their service. He had given directions in regard to the offerings. He understood their symbolical value, and He saw that they were now perverted and misunderstood. Spiritual worship was fast disappearing. No link bound the priests and rulers to their God. Christ's work was to establish an altogether different worship. {DA 157.3}With searching glance, Christ takes in the scene before Him as He stands upon the steps of the temple court. With prophetic eye He looks into futurity, and sees not only years, but centuries and ages. He sees how priests and rulers will turn the needy from their right, and forbid that the gospel shall be preached to the poor. He sees how the love of God will be concealed from sinners, and men will make merchandise of His grace. As He beholds the scene, indignation, authority, and power are expressed in His countenance. The attention of the people is attracted to Him. The eyes of those engaged in their unholy traffic are riveted upon His face. They cannot withdraw their gaze. They feel that this Man reads their inmost thoughts, and discovers their hidden motives. Some attempt to conceal their faces, as if their evil deeds were written upon their countenances, to be scanned by those searching eyes. {DA 157.4}The confusion is hushed. The sound of traffic and bargaining has ceased. The silence becomes painful. A sense of awe overpowers the assembly. It is as if they were arraigned before the tribunal of God to answer for their deeds. Looking upon Christ, they behold divinity flash through the garb of humanity. The Majesty of heaven stands as the Judge will stand at the last day,--not now encircled with the glory that will then attend Him, but with the same power to read the soul. His eye sweeps over the multitude, taking in every individual. His form seems to rise above them in commanding dignity, and a divine light illuminates His countenance. He speaks, and His clear, ringing voice--the same that upon Mount Sinai proclaimed the law that priests and rulers are transgressing--is heard echoing through the arches of the temple: "Take these things hence; make not My Father's house an house of merchandise." {DA 158.1}Slowly descending the steps, and raising the scourge of cords gathered up on entering the enclosure, He bids the bargaining company depart from the precincts of the temple. With a zeal and severity He has never before manifested, He overthrows the tables of the money-changers. The coin falls, ringing sharply upon the marble pavement. None presume to question His authority. None dare stop to gather up their ill-gotten gain. Jesus does not smite them with the whip of cords, but in His hand that simple scourge seems terrible as a flaming sword. Officers of the temple, speculating priests, brokers and cattle traders, with their sheep and oxen, rush from the place, with the one thought of escaping from the condemnation of His presence. {DA 158.2}A panic sweeps over the multitude, who feel the overshadowing of His divinity. Cries of terror escape from hundreds of blanched lips. Even the disciples tremble. They are awestruck by the words and manner of Jesus, so unlike His usual demeanor. They remember that it is written of Him, "The zeal of Thine house hath eaten Me up." Psalm 69:9. Soon the tumultuous throng with their merchandise are far removed from the temple of the Lord. The courts are free from unholy traffic, and a deep silence and solemnity settles upon the scene of confusion. The presence of the Lord, that of old sanctified the mount, has now made sacred the temple reared in His honor. {DA 158.3}In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God's purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world's buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,--from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. "The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver." Malachi 3:1-3. {DA 161.1}"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Corinthians 3:16, 17. No man can of himself cast out the evil throng that have taken possession of the heart. Only Christ can cleanse the soul temple. But He will not force an entrance. He comes not into the heart as to the temple of old; but He says, "Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him." Revelation 3:20. He will come, not for one day merely; for He says, "I will dwell in them, and walk in them; . . . and they shall be My people." "He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea." 2 Corinthians 6:16; Micah 7:19. His presence will cleanse and sanctify the soul, so that it may be a holy temple unto the Lord, and "an habitation of God through the Spirit." Ephesians 2:21, 22. {DA 161.2}Overpowered with terror, the priests and rulers had fled from the temple court, and from the searching glance that read their hearts. In their flight they met others on their way to the temple, and bade them turn back, telling them what they had seen and heard. Christ looked upon the fleeing men with yearning pity for their fear, and their ignorance of what constituted true worship. In this scene He saw symbolized the dispersion of the whole Jewish nation for their wickedness and impenitence. {DA 162.1}And why did the priests flee from the temple? Why did they not stand their ground? He who commanded them to go was a carpenter's son, a poor Galilean, without earthly rank or power. Why did they not resist Him? Why did they leave the gain so ill acquired, and flee at the command of One whose outward appearance was so humble? {DA 162.2}Christ spoke with the authority of a king, and in His appearance, and in the tones of His voice, there was that which they had no power to resist. At the word of command they realized, as they had never realized before, their true position as hypocrites and robbers. When divinity flashed through humanity, not only did they see indignation on Christ's countenance; they realized the import of His words. They felt as if before the throne of the eternal Judge, with their sentence passed on them for time and for eternity. For a time they were convinced that Christ was a prophet; and many believed Him to be the Messiah. The Holy Spirit flashed into their minds the utterances of the prophets concerning Christ. Would they yield to this conviction? {DA 162.3}Repent they would not. They knew that Christ's sympathy for the poor had been aroused. They knew that they had been guilty of extortion in their dealings with the people. Because Christ discerned their thoughts they hated Him. His public rebuke was humiliating to their pride, and they were jealous of His growing influence with the people. They determined to challenge Him as to the power by which He had driven them forth, and who gave Him this power. {DA 162.4}Slowly and thoughtfully, but with hate in their hearts, they returned to the temple. But what a change had taken place during their absence! When they fled, the poor remained behind; and these were now looking to Jesus, whose countenance expressed His love and sympathy. With tears in His eyes, He said to the trembling ones around Him: Fear not; I will deliver thee, and thou shalt glorify Me. For this cause came I into the world. {DA 162.5}The people pressed into Christ's presence with urgent, pitiful appeals: Master, bless me. His ear heard every cry. With pity exceeding that of a tender mother He bent over the suffering little ones. All received attention. Everyone was healed of whatever disease he had. The dumb opened their lips in praise; the blind beheld the face of their Restorer. The hearts of the sufferers were made glad. {DA 163.1}As the priests and temple officials witnessed this great work, what a revelation to them were the sounds that fell on their ears! The people were relating the story of the pain they had suffered, of their disappointed hopes, of painful days and sleepless nights. When the last spark of hope seemed to be dead, Christ had healed them. The burden was so heavy, one said; but I have found a helper. He is the Christ of God, and I will devote my life to His service. Parents said to their children, He has saved your life; lift up your voice and praise Him. The voices of children and youth, fathers and mothers, friends and spectators, blended in thanksgiving and praise. Hope and gladness filled their hearts. Peace came to their minds. They were restored soul and body, and they returned home, proclaiming everywhere the matchless love of Jesus. {DA 163.2}At the crucifixion of Christ, those who had thus been healed did not join with the rabble throng in crying, "Crucify Him, crucify Him." Their sympathies were with Jesus; for they had felt His great sympathy and wonderful power. They knew Him to be their Saviour; for He had given them health of body and soul. They listened to the preaching of the apostles, and the entrance of God's word into their hearts gave them understanding. They became agents of God's mercy, and instruments of His salvation. {DA 163.3}The crowd that had fled from the temple court after a time slowly drifted back. They had partially recovered from the panic that had seized them, but their faces expressed irresolution and timidity. They looked with amazement on the works of Jesus, and were convicted that in Him the prophecies concerning the Messiah were fulfilled. The sin of the desecration of the temple rested, in a great degree, upon the priests. It was by their arrangement that the court had been turned into a market place. The people were comparatively innocent. They were impressed by the divine authority of Jesus; but with them the influence of the priests and rulers was paramount. They regarded Christ's mission as an innovation, and questioned His right to interfere with what was permitted by the authorities of the temple. They were offended because the traffic had been interrupted, and they stifled the convictions of the Holy Spirit. {DA 163.4}Above all others the priests and rulers should have seen in Jesus the anointed of the Lord; for in their hands were the sacred scrolls that described His mission, and they knew that the cleansing of the temple was a manifestation of more than human power. Much as they hated Jesus, they could not free themselves from the thought that He might be a prophet sent by God to restore the sanctity of the temple. With a deference born of this fear, they went to Him with the inquiry, "What sign showest Thou unto us, seeing that Thou doest these things?" {DA 164.1}Jesus had shown them a sign. In flashing light into their hearts, and in doing before them the works which the Messiah was to do, He had given convincing evidence of His character. Now when they asked for a sign, He answered them by a parable, showing that He read their malice, and saw to what lengths it would lead them. "Destroy this temple," He said, "and in three days I will raise it up." {DA 164.2}In these words His meaning was twofold. He referred not only to the destruction of the Jewish temple and worship, but to His own death,--the destruction of the temple of His body. This the Jews were already plotting. As the priests and rulers returned to the temple, they had proposed to kill Jesus, and thus rid themselves of the troubler. Yet when He set before them their purpose, they did not understand Him. They took His words as applying only to the temple at Jerusalem, and with indignation exclaimed, "Forty and six years was this temple in building, and wilt Thou rear it up in three days?" Now they felt that Jesus had justified their unbelief, and they were confirmed in their rejection of Him. {DA 164.3}Christ did not design that His words should be understood by the unbelieving Jews, nor even by His disciples at this time. He knew that they would be misconstrued by His enemies, and would be turned against Him. At His trial they would be brought as an accusation, and on Calvary they would be flung at Him as a taunt. But to explain them now would give His disciples a knowledge of His sufferings, and bring upon them sorrow which as yet they were not able to bear. And an explanation would prematurely disclose to the Jews the result of their prejudice and unbelief. Already they had entered upon a path which they would steadily pursue until He should be led as a lamb to the slaughter. {DA 164.4}It was for the sake of those who should believe on Him that these words of Christ were spoken. He knew that they would be repeated. Being spoken at the Passover, they would come to the ears of thousands, and be carried to all parts of the world. After He had risen from the dead, their meaning would be made plain. To many they would be conclusive evidence of His divinity. {DA 165.1}Because of their spiritual darkness, even the disciples of Jesus often failed of comprehending His lessons. But many of these lessons were made plain to them by subsequent events. When He walked no more with them, His words were a stay to their hearts. {DA 165.2}As referring to the temple at Jerusalem, the Saviour's words, "Destroy this temple, and in three days I will raise it up," had a deeper meaning than the hearers perceived. Christ was the foundation and life of the temple. Its services were typical of the sacrifice of the Son of God. The priesthood was established to represent the mediatorial character and work of Christ. The entire plan of sacrificial worship was a foreshadowing of the Saviour's death to redeem the world. There would be no efficacy in these offerings when the great event toward which they had pointed for ages was consummated. {DA 165.3}Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end. {DA 165.4}"In three days I will raise it up." In the Saviour's death the powers of darkness seemed to prevail, and they exulted in their victory. But from the rent sepulcher of Joseph, Jesus came forth a conqueror. "Having spoiled principalities and powers, He made a show of them openly, triumphing over them." Colossians 2:15. By virtue of His death and resurrection He became the minister of the "true tabernacle, which the Lord pitched, and not man." Hebrews 8:2. Men reared the Jewish tabernacle; men builded the Jewish temple; but the sanctuary above, of which the earthly was a type, was built by no human architect. "Behold the Man whose name is The Branch; . . . He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne." Zechariah 6:12, 13. {DA 165.5}The sacrificial service that had pointed to Christ passed away; but the eyes of men were turned to the true sacrifice for the sins of the world. The earthly priesthood ceased; but we look to Jesus, the minister of the new covenant, and "to the blood of sprinkling, that speaketh better things than that of Abel." "The way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: . . . but Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, . . . by His own blood He entered in once into the holy place, having obtained eternal redemption for us." Hebrews 12:24; 9:8-12. {DA 166.1}"Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them." Hebrews 7:25. Though the ministration was to be removed from the earthly to the heavenly temple; though the sanctuary and our great high priest would be invisible to human sight, yet the disciples were to suffer no loss thereby. They would realize no break in their communion, and no diminution of power because of the Saviour's absence. While Jesus ministers in the sanctuary above, He is still by His Spirit the minister of the church on earth. He is withdrawn from the eye of sense, but His parting promise is fulfilled, "Lo, I am with you alway, even unto the end of the world." Matthew 28:20. While He delegates His power to inferior ministers, His energizing presence is still with His church. {DA 166.2}"Seeing then that we have a great high priest, . . . Jesus, the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Hebrews 4:14-16. {DA 166.3}

VeeranaDeserted Place) is a 1988 Indian Hindi-language horror film, directed by the Ramsay Brothers. The music was composed by Bappi Lahiri and sung by Suman Kalyanpur, Munna Aziz and Sharon Prabhakar.[2]Open main menuSearchVeeranaLanguageDownload PDFWatchEditVeerana (lit.Deserted Place) is a 1988 Indian Hindi-language horror film, directed by the Ramsay Brothers. The music was composed by Bappi Lahiri and sung by Suman Kalyanpur, Munna Aziz and Sharon Prabhakar.[2]VeeranaDirected byRamsay Brothers(Shyam RamsayTulsi Ramsay )Produced byKanta RamsayStarringJasminHemant BirjeSahila ChadhaMusic byBappi LahiriAnil ArunRelease date6 May 1988Running time145 minutes[1]CountryIndiaLanguageHindiPlotEditThe movie opens with a young boy tied up inside a cage in a large cave, with priests and goons surrounding him. He pleads with them to leave him and asks what they want from him. The priest says that his blood and flesh will give life to Nakita. Just then a witch comes as a lovely young woman and enters the cage. She removes the bat locket from her neck, transforms into a ferocious form and kills the guy. Thakur Mahender Pratap Singh (Kulbhushan Kharbanda) finds out that a witch Nakita (Kamal Roy) is creating havoc in an adjoining forest. One night, his little daughter comes to him and says that villagers have got a dead body outside. He goes and sees the body of an unknown guy, the villagers are surrounding him. When asked they say that a woman roaming in the lonely lanes of the forest has done this. They call her a witch. Sameer Thakur says that witches and devils are just superstitions. But one man says that some years ago when he came to the village from a nearby city, he lost his way and wandered off into the jungle where he saw a young girl. She later turned into a bat and attacked him on the face.Mahendra Pratap decides to investigate for himself. His younger brother Sameer Pratap (Vijayendra Ghatge) decides to go on a witch hunt. His wife Preeti denies by saying that he should think of his daughter and niece. Just then they go downstairs and Mahendra Pratap says that he trusts his brother and their ancestors have always helped needy people to get justice. He gifts an "OM" to his brother and wishes him good luck while giving his blessings. As Sameer is passing through the forest, while driving his car he meets a beautiful young woman, just as one villager had described. The woman gets a lift in Sameer's car. They arrive at the old mansion which is located behind the lake in the forest. Sameer uses his clever seductive tactics and gets the lady to bathe with him in the bathtub. Then diverting her attention by pretending to be physically intimate with her he snatches the bat locket from her neck. The lady transforms into the hideous witch Nakita that she really is. Sameer renders her weak and helpless by holding a holy Om in front of her. The witch is taken to the outskirts of the village and the locals along with orders of the Thakur hang her to death. A tantric, Baba, manages to steal back her body along with all his followers in the dead of the night, and takes it to the shrine, where he keeps it in a sarcophagus and promises to provide her a new body. The body would be of Thakur Mahendra Pratap's daughter.Some days pass off happily and peacefully, with the brothers sharing merry hours together and both the children Jasmin and Sahila being lovingly nurtured by Preeti, who is the mother of Sahila and wife of Sameer and loves the brother-in-law's daughter equally. Then, one fine day during the wee morning hours, Chotte Thakur Sahaab is being shown going to Mussoorie to drop his niece, Jasmin, at her boarding school. When they're crossing the lonely stretch of the forest (Veerana), the car overheats and stops. The uncle asks his little girl to wait in the car for him and leaves to fetch some water for the radiator. However, Baba suddenly creeps out from behind a bush, hypnotises the girl, and by cutting a piece of her frock and few strands of her hair makes a doll from it. He then places the glass bottle holding this doll in the witch's sarcophagus. Jasmin gets out of the car in the hypnotised state of mind and walks over to the shrine. Meanwhile, the uncle comes back with the water tin and is shocked not to find the child in the car. He follows her trail and is astonished to find himself going off deep inside the forbidden bush path. On the other side, the girl walks inside the devil's lair and comes to a standstill in front of the witch's tomb. In a shocking moment, the witch reaches out and pulls the kid over inside with her. The uncle tries to save his child but is late in opening the sarcophagus. By that time, the witch's evil spirit already manages to enter the girl's body. Thus, the uncle is rendered helpless as being badly outnumbered by Baba's men and is unable to save his little niece. He is shown to be captured and killed.Baba then brings Jasmin back to her dad Thakur's mansion. The tantric informs Mahendra's family about the death of his brother due to a violent storm in the forest and informs that Sameer's dead body drifted away in the river and could not be recovered. After taking the child back to her room and putting her to sleep, Bade Thakur Saab leaves 2–3 servants in charge of the child and goes downstairs to meet the Baba. Baba asks for the Thakur's permission to leave but Thakur requests that he stay back as the caretaker of his daughter, since he has saved his child's life. However, the Chotte Thakur's wife, (Rama Vij), gradually notices something different in Jasmin's behaviour. The changed behaviour of the child entices the aunt to talk to her brother-in-law regarding the weird changes in their girl and tries to convince him to get some witch-doctor to treat Jasmin. However, the witch, who's possessed the child, overhears this and kills her aunt Preeti by hanging her in Jasmin's bedroom by the ceiling fan that very night. Thakur, horrified by this incident, then decides to send his little niece Sahila, the newly orphaned child, to Mumbai to stay with her grandmother so that she can be safe and stay protected from the ominous situations.After 12 years, the Thakur receives a letter from his niece Sahila. He's very happy on the fact that she ranked first in her inter-mediate examinations. During the time that has passed, Jasmine grows up into a stunningly beautiful young girl who spends most of her time alone locked away inside her bedroom or occasionally wandering into wilderness. She tends to be moody and lost in her own world, making her father worry all the time. Thakur saab informs Baba that his niece has topped her exams and he's planning to call her to Chandan Nagar to spend her summer vacation at the haveli. Baba directs one of his faithful servants Zimbaru who is as huge as a giant to kidnap the niece, Sahila so that she would not reach her ancestral home. On the other side, a man attacks Sahila's car and chases after her. Her second cousin Satish, (Satish Shah) shouts for help. Hemant (Hemant Birje), turns up to rescue the damsel in distress. He manages to send the monster packing and saves Sahila. Back at the village, Jasmin meets a new young man, (Vijay Arora), at the city petrol station who is a mechanics professional and repairs her car faults expertly. She is impressed by him and asks him to come over at the old mansion located behind the bank of the lake that night for a picnic. When the man reaches over there, she welcomes him and they both drink and dine together. Due to over-intoxication, this man forces himself on Jasmin and they both have a hasty one-night stand. After some time around midnight, the man gains consciousness and wakes up. He is scared to see Jasmin's eyes all grey and the girl not moving her eyelids at all. He tries to run away but again falls on the bed. Then the girl wakes up, the witch taking control of her, takes a silver dagger and stabs the man to death. Then Jasmin hastily returns home in the darkness. His body is found by the police next morning but as no one recognises him, the investigations stop over there. Hemant and Sahila get close to each other during the journey and they both reach the Haveli together. Thakur Saab is very happy to see Sahila and when he hears the story of how she was helped out of the tight spot by Hemant, gets impressed by the handsome and burly young boy and readily gives him a big job in the timber factory. He also accepts Hemant as his son and family member.[3]However, murders continue. One evening, Jasmin takes a lift in a drunk man's car and then, after crossing some distance, the witch's spirit kills the man by tearing through his neck. One night, Sahila decides to sleep with Jasmin in their old bedroom and she suddenly notices something very strange and frightening in her elder sister and informs her uncle and Hemant. Thakur decides to send his daughter Jasmin, for a psychiatric evaluation to his old friend who is a noted psychiatrist. Under hypnosis, Jasmin recounts the incident in her past and she transforms into a completely different person. Her voice changes and she threateningly vows to kill everybody from Thakur's family. Thakur firstly refuses to believe the doctor, but when he hears the recording recorded by the doctor, he believes him when he informs about his daughter being possessed. However, due to their old family relation and bosom friendship, the doctor promises to stay and treat the young girl. The doctor also asks Sahila's friend Hemant to pretend to be close to Jasmin so that the truth comes to light but they both fail in their attempts. However, one night, on seeing weird shadows and smoke coming out of Jasmin's bedroom, the doctor walks inside and sees the witch's grossly frightening face. He tries to warn Thakur but he refuses to believe him. The doctor runs away from the house to save his life but is mocked at by the servant man, Raghu while departing from the mansion. In a huff, the doctor shuns Raghu and leaves from the Haveli as Jasmin looks at him with a strange victorious smile on her face standing in the balcony.While the doctor is driving his car at a breakneck speed through the old village lanes, he takes a wrong turn in confusion, bangs on a tree and stops right in the middle of the lonely forest. The witch, who is lying in wait for him, suddenly comes out from the dark shadows and while the doctor is barely conscious to look at her with wide shocked eyes, pierces his body and brutally kills him.The servant Raghu (Gulshan Grover),[4]is the next to die. He is killed when out of the witch's fear he decides to sleep in the factory at night instead of going to the haveli. Then Hemant and Sahila while discussing the killings with Satish, take out the topic of Baba. Hemant decides to follow the Baba along with Sahila on a hunch. They both chase him to the Veerana. But they get captured and Sahila discovers that her father Sameer Pratap is alive. Satish Shah, in a twist of events, reaches the Veerana and rescues all of them. Now, Sameer goes straight home to his brother with the children. Thakur Saab is thrilled to see his dear brother hale and hearty. Then Sahila and Hemant relate the story of Baba's plots and Sameer informs his brother of the plan that helped the Baba make the witch's evil spirit possess Jasmin and turn her into a living nightmare.In the meantime, Baba plans to kill Jasmin on amavasya so that the witch can be reborn and attain immortality. He takes her from the haveli to the devil's lair and prepares her for the sacrificial ritual. But the family manages to reach the scene. Jasmin is saved by making the witch leave her body by destroying the bottle containing her voodoo doll. But, by sheer ill luck, Bade Thakur Saab loses his life to grant his daughter happiness and a long survival. The family briefly grieves and somehow, as now the witch has got her spirit back in her own foul body, they somehow succeed in locking the witch inside sarcophagus with the help of the holy Om and Baba is also killed.Then the Thakur family and all the villagers take the sarcophagus to the temple of Lord Shiva. The sarcophagus is carried inside the temple and Chhote Thakur unlocks it with Hemant's help. Both daughters are sent out of the temple. The witch comes out of the sarcophagus and to her horror finds herself in front of the holy Lord. She writhes in pain, tries to run away, but loses all her power and falls to the ground. Within some moments, she burns away and gets destroyed by the pure impulse of the Almighty forever. Then the surviving Thakurs and Hemant begin their life anew and live happily ever after.[5]