On October 1, 2024, the Sanatan Rakshak Dal led a campaign in Varanasi to remove statues of Sai Baba from several temples, including the prominent Bada Ganesh Temple, citing a lack of scriptural basis for his worship. Religious leaders such as Rammu Guru of Bada Ganesh Temple and Shankar Puri of Annapurna Temple argued that Sai Baba is not traditionally worshipped in Hindu scriptures according to the report in The Hindu.
Later in October, Jagat Guru Shankaracharya Avimukteshwaranand Swami reportedly expressed his outrage and refused to visit Shimla’s famous Ram Mandir due to the presence of a Sai Baba idol in the temple.
Although not frequent, a constant sort of attack is visible from sections of Hindutva on Sai Baba, the saint of Shirdi. The reason is evident.
Shirdi Sai Baba is the latest symbol of a pluralist Hinduism where each Hindu can have her own connection with the god of her choice. Sai Baba represents a paradigm of Hinduism which the fundamentalists of the religion cannot control. To understand how he came to be revered by crores of people across the country, we will have to understand the emergence of a composite culture in India from 10th Century to the time of Sai Baba.
Bhakti and Sufi movements in India
Bhakti and Sufi movements in India are vital points of Indian history. They have shaped how Indian society understands and follows religion today. While the Bhakti movement is said to have originated in South India during the 7th century—Sufi saints, often referred to as fakirs had arrived in India as early as the 12th century, promoting a message of love, devotion, and inclusivity. Their teachings attracted people from various backgrounds, blurring the lines between Islam and Hinduism.[1] Sufi shrines (dargahs) emerged as important centres of social and religious interaction, drawing both Muslims and Hindus seeking spiritual solace and guidance. Meerabai, a Bhakti poet and a devotee of Krishna is a celebrated figure in India today.[2]
These movements were radical when seen against the ritual heavy Vedic religion since they spoke about a personal connection with the god without any middlemen. See the following piece written by Kabir, arguably the most important Sufi saint who some scholars say also have been an influence on Guru Nanak[3]:
मोकों कहाँ ढूँढ़े बंदे, मैं तो तेरे पास में।
(Where do you search for me? I am with you.)
ना मैं देवल ना मैं मसजिद, ना काबे कैलास में।
(I am neither in temple nor in Masjid. Neither in Kaba nor in Kailash.)
ना तो कौन क्रिया-कर्म में, नहीं योग बैराग में।
(I am neither in Karma nor in Yogic Exercises.)
खोजी होय तो तुरतै मिलिहौं, पल भर की तलास में।
(If you search for me, I will be found within a moment of such search)
This personal connection between human and God is radical and represents a powerful departure from the traditional, ritualistic religious practices prevalent during that era. Kabir’s verses emphasize the idea that God is within each individual, accessible without the need for elaborate rituals, idols, or intermediaries. This egalitarian approach of the Bhakti and Sufi movements made them appealing across social strata, reaching out to people marginalized by caste hierarchies and orthodox religious practices.
Both movements held that devotion and sincerity of the heart are the true paths to spirituality, rather than rigid adherence to rituals or scriptures. Bhakti saints like Tulsidas, Surdas, and Tukaram, along with Sufi saints like Nizamuddin Auliya and Moinuddin Chishti, embodied these ideals. They preached in local languages, making their teachings accessible to the common people and creating a new, culturally rich poetic and spiritual tradition.
The simplicity and inclusivity of these messages posed a challenge to the established social order. By focusing on personal piety, the Bhakti and Sufi movements implicitly questioned the authority of the Brahmanical hierarchy and the rigidity of caste, albeit not directly in all cases. Additionally, these movements fostered a sense of unity and tolerance, encouraging people to transcend religious boundaries.
This spirit of inclusivity and devotion influenced later figures, such as Guru Nanak, who drew from both Bhakti and Sufi teachings, ultimately leading to the formation of Sikhism. The legacies of these movements remain significant today, highlighting the enduring value of unity, love, and a direct connection with the divine in Indian spirituality.
Composite secular culture and Sai Baba
Sai Baba’s origins are mysterious, leading to differing beliefs about his background. Some accounts suggest he was born to Deshastha Brahmin parents in Pathri and was entrusted to a fakir as an infant, while others say he was born into a Muslim family under the Nizam’s rule, reflecting Nizam Shahi traditions. Sai Baba himself remained silent on his origins and grew angry when questioned, adding to the intrigue surrounding his identity. In 1858, Sai Baba arrived in Shirdi, Maharashtra, with a wedding procession, where the temple priest Mahalsapathi welcomed him as “Sai.” He embraced the name and spent his early days under a neem tree, later residing in a masjid he named Dwarkamai.[4]
His teachings emphasised love, tolerance, and the unity of all religions. In his book ‘Shirdi Sai Baba—A Practical God, K.K. Dixit writes that Sai Baba believed that every person was free to have faith in any religion or deity they wished to follow. According to Dixit, Sai Baba never compelled anyone to withdraw themselves from their religious beliefs, but instead helped them to develop a deeper faith, whether it was in Krishna, Ram or Rahim.[5]
Sai Baba embodied a blend of Hindu and Muslim traditions, creating a composite culture that welcomed everyone and was influenced by Kabir. Living in a mosque he named Dwarkamai, he maintained a sacred fire, a Sufi tradition, while also observing Hindu customs like blowing conch shells and performing ritual offerings. He celebrated festivals like Ram Navami and Eid with equal enthusiasm, attracting followers from all backgrounds through his simplicity, compassion, and rumored miracles.
By treating everyone equally, Sai Baba promoted inclusivity, welcoming people of all castes and religions, including untouchables and lepers, into Dwarkamai, which he called a “place of shelter for everyone.” His teachings on unity transcended religious labels, emphasizing the shared essence of spirituality and the equality of all beings. When pressed about his religious identity, he reacted strongly, suggesting that his focus was beyond specific labels and centred on spiritual universality.
Sai Baba’s unique blend of spirituality and charisma drew followers, many of whom were Hindu. Although he appeared as a faqīr and resided in a mosque, his Hindu followers wished to worship him in their own ways, sometimes even as a deity. Initially, Sai Baba resisted such worship but eventually allowed and adapted to Hindu rituals. By 1908, his followers began congregational worship with traditional Hindu ceremonies like āratīs and devotional songs. Though he refused a palanquin, he permitted processions with devotees. In 1913, he accepted Hindu customs, like applying sandal paste, and remarked, “As the country, so the custom,” showing his openness to diverse practices.[6]
This later culminated into many Hindus seeing Sai Baba as an incarnation of Dattatreya, a god who is a combination of Brahma, Vishnu and Shiva—a supreme being. This information about Sai Baba being an incarnation of Dattatreya is also mentioned in the Shri Sai Satcharita published by the Shir Saibaba Sansthan Trust, Shirdi.[7] Sai Baba is revered across India and especially in south India and not many know of this connection of his to Hindu pantheon. He is revered nevertheless.
It is important to note that Sai Baba’s secular teachings were happening in modern India at a time when British was trying to divide and rule the Indian polity. Therefore, the spirit of his teachings—of unity and of finding one’s connection to one’s own god are of importance today too, as fundamentalist forces try to sow divisions in the society
Conclusion
Whether or not one believes Sai Baba to be a god, his contributions to a secular, inclusive view of spirituality are undeniable. His approach—encouraging devotees to honour their own gods—stood in contrast to fundamentalist ideas that promote worship of a single set of deities within Hindu society. This stance is why he faces criticism from fundamentalist forces. In an era of increasing polarization, Sai Baba and his followers serve as powerful examples of pluralism within Hinduism.
(The author is part of the organisation’s research team)
[1] Mratkhuzina, G.F., Bobkov, D.V., Khabibullina, A.M. and Ahmad, I.G., 2019. Sufism: Spiritual and cultural traditions in India. Journal of History Culture and Art Research, 8(3), pp.434-441.
[2] Das, A. and Mittapalli, R., 2023. The Contribution of Akka Mahadevi and Mirabai to Bhakti Literature: A Comparative Study from the 21st-Century Perspective.
[3] Mann, G.S., 2010. Guru Nanak’s Life and Legacy: An Appraisal. Journal of Punjab Studies, 17, pp.1-2.
[4] https://sai.org.in/en/history
[5] Dixit, K. K. Shirdi Sai Baba: A Practical God. Sterling Publishers Pvt. Ltd, 2011.
[6] der Orientalistik, H., Handbook of Oriental Studies. Erste Abteilung. Der Nahe und.
[7] Dabholkar, G.R, Shri Sai Satcharitra, Shri Saibaba Sansthan Trust, Shirdi.
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