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 10^th 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 7^th 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.

Related:

Baba Chamliyal: The Healing Saint of Unity and Faith across Borders

Watch: Sufism and its influence on Indian music

Gujarat 1992: Hindus who saved a dargah in Surat

The post Sab ka Malik Ek: Sai Baba and pluralism within Hinduism appeared first on SabrangIndia.

Padam Panwar, the man accused of allegedly demolishing a Sai Baba idol at a temple in Delhi’s Shahpur Jat, was arrested on Monday, April 5. According to news reports, 50-year-old Panwar who is also a temple committee member was arrested for allegedly making “derogatory” remarks and “removing” the idol of Sai Baba from the temple.

Police had acted on a complaint filed by Sai Baba devotees who were upset after a video of the purported removal of the idol surfaced on social media. The video showed a man “supervising” the removal of the idol and also making disparaging comments against Sai Baba, who is revered by lakhs. The police complaint was filed on April 3, and the devotees had alleged that the removal of the Sai Baba idol had hurt their religious sentiment as did the alleged “derogatory” statements made against the sage.

According to news reports Delhi police lodged an FIR under the charges of deliberate and malicious acts intended to outrage religious feelings of any class by insulting its religion or religious beliefs and of promoting enmity between different groups on ground of religion, race, etc and doing acts prejudicial to maintenance of harmony. It was reported that initial investigations revealed that it was Panwar who was seen in the video, “supervising” the removal of the idol and making the “derogatory” remarks. Panwar was reportedly arguing as to what religion Sai Baba represented.

As reported earlier the sage Sai Baba of Shirdi holds a special place in the hearts of devotees in the national capital, who were shocked as news of the alleged attack on his idol. The devotees had also requested “the restoration of Baba’s idol in the same temple premises as soon as possible.”

The Sai Baba idol was allegedly removed from the Purana Shiv Mandir in Shahpur Jat area on March 25. According to multiple news reports quoting local residents, it  was replaced with a Ganesh idol. Members of the temple committee, however, had claimed that the Sai Baba the idol was “taken down because it was old”. However the man in the video who seemed to be directing the removal reportedly pointed to the idol and said: “He was no God, he died in 1918, he was a Muslim…”

He was soon identified by the locals as temple committee member, Padam Panwar. Panwar had also told the media that he was innocent and that he made no comment on Sai Baba being a Muslim, “I did not say anything of that sort. If there is any video, it is fake…”. He had added that the temple was being reconstructed and the committee will hold a meeting to “take a call on whether a new Sai Baba idol will be set up or not.” 

Bharat Panwar, another temple committee member, had added, “The Sai Baba idol was placed here in 2009… For now, a Ganesh idol has been set up and the Sai Baba idol has been removed… All decisions by the temple committee are taken bearing the residents’ wishes in mind and no resident had any complaint.” 

However, Padam Panwar was seen in another video seated next to Hindutva leader Yati Narsinghanand Saraswati who is well known for his hate speeches against Muslims. Citizens for Justice and Peace (CJP) had even approached the National Commission for Protection of Child Rights (NCPCR) and National Commission for Minorities with a complaint against the assault on a minor boy Asif, for entering a temple to drink water by Hindutva leader Yati Narsinghanand Saraswati’s disciple and the subsequent justification of the hate crime.  CJP, through the complaint, also apprised the Commissions about its recent complaint dated March 10 against Yati’s Islamophobic and provocative speeches that openly instigate Hindus to ‘fight’ and ‘sacrifice’ for India before it becomes an ‘Islamic Nation’. 

Saraswati was seen in the new video reportedly congratulating and blessing the Panwar for “breaking and throwing away” the idol of “pakhandi Sai” (fraudster Sai), and saying, “If I had my way, jihadis like Sai won’t be able to enter temples.” Saraswati told the media persons, “Sai Baba was a pindari lootera (lawless raider). His name was Chand Khan. He was a jihadi. It is the madness of our Hindus that he is now in our temples.” According to the Scroll, one Jitender Panwar, who was also seen in the video instructing the workers removing the idol, had shared a message on the Shahpur Jat society’s WhatsApp group on March 27 claimed that the popularity of Sai Baba “also known as Chand Miyan” was a “conspiracy economically supported by the Islamic world”.  

Related:

Sai Baba devotees file police complaint, after idol removed from S Delhi temple
Bigot on Facebook attacks Sai Baba imagery
England cricketers, sports fans clean bowl Taslima Nasreen’s xenophibic comments on Moeen Ali
Mumbai court takes cognisance of hate speech complaint against Payal Rohatgi 

The post Man who allegedly removed Sai Baba idol from Delhi temple, arrested appeared first on SabrangIndia.