3-The prestigious gang, who elevated Sai to God’s status to fulfill their vested interests, had given him a new dimension of Hinduism.(Para 1,2,3 from SAIBABA-Myth and Business by PK NANAVATY) Building a Temple around a buried dead body (even if it is of a guru or godly man) and performing Vedic Pooja is not allowed in Hinduism. 2-While going through his biography one gets convinced that there is a deliberate attempt by Dabholkar, Despande, Dasganoo etc. A Phakeer comes to remotest village, stays in a sort of mosque, and takes the name of Allah. If one critically tries to analyze the stories and myths propagated, one will start doubting whether such a person was really alive or was it a figment of imagination of a few gangsters to rob the gullible public. 1-Dabholkar, Deshpande and Saagasrabuddhe trio initially started the flourishing business of Saibaba idol worship about hundred years ago. This can be interpreted as a sectarian ambition. the intent of the work is clearly hagiographic, aiming at the expansion of Sai Baba’s popularity among the public at large.” The indications are that Dabholkar wished to elevate the shrine at Shirdi to a place of pilgrimage. This has been described by a recent assessor as: “a detailed presentation of alleged miraculous phenomena…. That enthusiastic promoter of the “Shirdi revival” produced a work entitled Devotees’ Experiences of Sai Baba (1942). Abdul’s Urdu manuscript was unpublished until very Recently, and the basic significances had simply passed into neglect. Sai Baba would make diverse utterances and these were recorded in the notebook. Abdul would read the Quran in the presence of the saint and at the latter’s behest. The Muslim disciple Abdul Baba was a close servitor of the Shirdi saint for almost thirty years until the latter’s death. Thus, we know that the Sufism exposited by Shirdi Sai was in evidence from 1889 until his last years. From this, it is now possible to state authoritatively that Sai Baba a Sufi Master, and directly taught the precepts of Islam and Sufism to his servant/pupil and probably to a host of wandering faqirs throughout the Deccan in the nineteenth century. The document contains Abdul’s actual notes and jottings taken while reading the Quran with Sai Baba. The confirmation of Sai Baba’s Sufi status is the discovery and translation of Sai Baba’s faqir servant Adbul’s notebook, written in Urdu. This innovation caused offence to Muslims, and fakirs arereported to have stopped visiting the tomb. Above the statue was placed a painted sign which identified Sai Baba with the Hindu god (or avatar) Rama (Ram). A marble statue of Sai Baba was installed on a silver throne. In 1952, a new and controversial development occurred in the tomb presentation. The new official Sansthan (Trust) was exclusively composed of Hindu members. The tomb became known as the Samadhi Mandir.The severe restrictions wererelaxed at a later date, but the Muslim claim to dominance was permanently eliminated. Abdul lost his case, and had to leave the room reserved for him at the shrine. A prominent Hindu devotee, Hari Sitaram Dixit, overruled the authority of Abdul by setting up a Public Trust through the Ahmednagar District court, with the intention of administering the tomb. Abdul was persuaded by sympathisers to challenge the court ruling and to file a counter-suit declaring that he was the legal heir to Sai Baba and that the Public Trust was illegal. After a few years however, Abdul was denied his role as tomb custodian in 1922.THIS WAS ORIGINAL MAZAAR OF PIR SHIRDI SAIBABA He did not accept any money and took only clothes and food. He also kept up his practice of reciting Quran. Abdul Baba continued to reside in the Sansthan area and like earlier days, continued to sweep the Masjid, place Chaddar and flowers on the MAZAAR(TOMB) etc. These details indicate that the Muslim identity of the Pir saint was still clearly recognised by the Hindu majority. The Muslims wanted Sai Baba to be permitting the new tomb to resemble a dargah, and making Abdul Baba the custodian of the shrine. The Muslim minority are reported to have included the category of theologians known as Maulvis and Maulanas. An air of dignity would thus have attended the argument. At Saibaba death, there was a disagreement amongst his followers about burial procedures.Sai baba industry! Sai is business for this town. Nowadays the farming has been set aside and everyone is engaged in only one industry…. Villagers had great fun to see such a stranger in their village. Shirdi was a small village consisting of dilapidated houses. For want of any other name the local goldsmith calls him Saibaba. In the year 1838, a Phakeer (Muslim priest) lands in Shirdi. Its CEOs makes money by encashing blind beliefs of its customers. SAIBABA CULT is not a religion but a form of business.