Śaṅkarācārya came, and he preached this almost Buddhism. The Buddha, Lord Buddha preached that there is no God, there is no soul; this body is combination of matter, and if we dissolve this material combination then there is no more perception of misery or happiness. That is nirvāṇa. That is his philosophy. But later on, Lord, I mean to say, Ācārya Śaṅkara, he appeared and he preached that brahma satyaṁ jagan mithyā: This bodily combination is temporary, or mithyā. He said flatly that it is false. False means . . . of course, Vaiṣṇava philosophy, they say temporary. Temporary or false you can take on the same category. But Śaṅkarācārya said that brahma satyam: that spirit soul—Brahman, that is reality, and this external feature of the Brahman, or the body—that is false.
So anyway, here the point is that in any religion there is a conception of worshiping God or symbol of God. Even in Jain philosophy they also worship Mahāvīra. In Buddha philosophy they worship Lord Buddha. In India there is Jainism. That is almost like Buddhism. They have got also exactly the same process of worship. Temple they have got. Big, nice, costly temples they have got.
And they come to see, visit the temple, offer their worshipful offerings, flowers, fruits, everything. Same thing. Similarly, in the temple of guru-dvāras, Sikhs, they've got similar temples like the Hindus. And they also offer flower, fruits and sweetmeat, but they read their Granthasahib. As we are reading Bhagavad-gītā, they read Granthasahib enunciated by Guru Nanak.