On January 7th, the Supreme Court provided the Karnataka government with one last opportunity to decide on the contentious issue of worship rights at the sacred Datta Peeta shrine in Bababudangiri, Chikkamagaluru district. This holy site is revered by both Hindus and Muslims. The court, emphasizing the urgency of the matter, instructed the state to finalize its decision within eight weeks, warning that any delay could result in penalties, stating, “would be liable to pay costs as would be determined by the Court.”

The bench, presided over by Chief Justice of India Sanjiv Khanna and Justices Sanjay Kumar and KV Viswanathan, reviewed the Karnataka High Court's earlier rejection of the state government’s 2018 decision, which allowed only a Mujawar (Muslim priest) to carry out rituals at the Datta Peeta. The High Court had deemed this move unconstitutional, highlighting a “flagrant violation of the rights of both communities guaranteed by Article 25 of the Constitution of India.”

In 2021, the Karnataka High Court had issued a clear directive to the state government, mandating the appointment of a Hindu priest at the Datta Peeta shrine. It also nullified the March 19, 2018 order issued by the Congress government under Siddaramaiah, which had restricted worship rights to a Mujawar chosen by Shah Khadri. Under that order, the Mujawar was tasked with entering the sanctum of the Sri Guru Dattatreya Swamy Peeta cave, distributing holy water or ‘teertha’ to both Hindus and Muslims, and performing Hindu rituals. This controversial decision had caused a significant uproar among the Hindu community, who sought equal representation at the sacred site.

During the recent hearing, the Karnataka government’s counsel acknowledged the duality of worship practices at the shrine, explaining, “As far as the shrine is (concerned), the Hindus are being led by a Hindu Pujari and the Muslims are concerned, there is a Mujawar that is taking care of the Muslim rituals.” The bench acknowledged the complexity of the issue and extended the deadline for the state government to make its decision, scheduling the next hearing for March 2025. The court remarked, “Whatever it is, some decisions are difficult, we are not saying they aren’t difficult…..we extend the time for deciding terms of Order dated 25th of January, 2024.”

The January 25, 2024 order had previously granted the Karnataka government additional time to deliberate and resolve the dispute. As per the submission made to the court, a Cabinet Sub-Committee had been formed to address the core issues of the case. The court order noted, “It is submitted on behalf of the State of Karnataka that a Cabinet Sub Committee has been constituted and they are deliberating on dispute forming the core of the present special leave petition.”

What is the Controversy?

Sri Guru Dattatreya Swamy Peeta, nestled in the Chandra Drona Range at Bababudangiri Hills in Karnataka’s Chikkamagaluru district, holds profound religious significance. For Hindus, this sacred shrine is where Guru Dattatreya, the first Guru, is believed to have chanted the Vedas for his disciples. The spiritual and historical value of this place remains central to their faith and rituals.

Highlighting its historical importance, “The Mysuru Wodeyars and Rani Keladi Channamma donated 200 acres to the cave shrine to conduct Trikala Pooja,” as stated by VHP Kshetriya Sanchalak Suryanarayan. This generous donation symbolized the royal family's dedication to preserving Hindu religious traditions and practices at the Peeta.

However, Muslims also revere this site, claiming it as the resting place of Dada Hayat Mir Qualandar, referring to it as “Sree Gurudattathreya Bababudnaswamy Dargah.” They believe the saint lived here over 150 years ago and introduced coffee seeds to India from Yemen, marking the site’s historical connection to cultural and agricultural exchanges.

The roots of the controversy trace back to 1975, during a politically charged period. That year, the Karnataka government transferred control of the shrine from the Muzrai Department to the Wakf Board. This decision, occurring just before the Emergency was declared in India, caused significant unrest among Hindu devotees. The temple, which had been recognized as a major Muzarai temple under the Mysore Religious and Charitable Institutions Act of 1927, was now reclassified, igniting disputes over its religious identity and administrative control.

What Did the Endowment Commissioners’ Report Say?

The High Court referred to significant historical documentation while examining the longstanding dispute over Shri Guru Dattatreya Swamy Peeta. As per the 1932 annual report of the Mysuru Archeological Department, Shri Guru Dattatreya Swamy Peeta was described as a small cave located at Baba Budangiri, considered sacred by both Hindus and Muslims. The Endowment Commissioner’s report noted that Shri Dattatreya was the son of Sage Athri and his virtuous wife Anasuya, embodying the Hindu trinity of Brahma, Vishnu, and Shiva. This acknowledgment underscores the deeply rooted spiritual and historical importance of the shrine within Hindu tradition.

The report further revealed that 1,861 acres of land were granted to Shri Dattatreya Devaru and 111.25 acres to Shri Baba Budan Dargah separately by the then Maharaja of Mysore, highlighting the distinct allocation of land for both communities. On March 10, 2010, this Endowment Commissioner’s report was presented before the Supreme Court. One of its key recommendations was the appointment of a Hindu priest to the shrine by its management committee. This suggestion sparked discussions about restoring traditional Hindu practices at the Peeta.

The controversy regained momentum in 2018, as political tensions heightened ahead of the Karnataka state assembly elections. During this period, the BJP accused the Congress of “pandering to minority voters” by mandating the appointment of a Mujawar (Muslim priest) for the shrine. This move was seen as an attempt to influence electoral outcomes, further polarizing public opinion on the issue.

After Tipu Sultan Took Over the State of Mysore, ‘Datta Peeta’ Was Totally ‘Islamized’!

Datta Peeta, situated around 30 kilometers from Chikkamagaluru district in Karnataka, is a sacred site steeped in spiritual significance. Located on a mountain approximately 4,000 feet high, the cave on this peak is believed to be where Dattatreya Swamy performed penance, lending the place its revered status among Hindus.

However, the narrative took a drastic turn during the reign of Tipu Sultan, when the State of Mysore came under his control. Historical accounts indicate that this period marked the “Islamization” of Datta Peeta. Tipu Sultan allegedly encroached upon the site, constructing tombs and converting the area into a graveyard. This transformation saw the removal of sacred Hindu symbols such as the ‘Deep-stambha,’ ‘Kamandalu,’ and ‘Paaduka,’ which were integral to the shrine. The site was renamed Baba Budan, and a tomb was constructed in honor of Baba Budan, giving the shrine an entirely new identity.

The celebration of ‘Urus,’ a traditional Islamic festival, became a hallmark of the site, effectively overshadowing its original Hindu heritage. The changes instituted during Tipu Sultan's reign laid the foundation for the ongoing disputes over the shrine’s identity and purpose, creating a complex and emotionally charged conflict that persists to this day.

Legend of ‘Sanjeevani’ Mountain (of ‘Chandra-drona’)

The Chandra-drona Mountain, where Shri Guru Dattatreya Swamy Peeta is located, carries a fascinating legend rooted in the ancient Hindu epics. It is believed that when Lord Hanuman, also known as Marutiraya, carried the Sanjeevani Mountain to revive Lakshman during the battle of Ramayana, a piece of the mountain fell at this very site. The presence of fruits and medicinal herbs, identical to those found on the Sanjeevani Mountain, supports this belief and strengthens the connection of the Chandra-drona Mountain to the sacred Sanjeevani. Historical texts and Puranas refer to this mountain as a fragment of the legendary Sanjeevani, further cementing its spiritual significance.

The controversy surrounding Datta Peeta gained significant momentum in the late 20th century, culminating in a powerful movement that shook Karnataka. Reports of the “Islamization” of this sacred Hindu site first came to light in 1998, when activists from Chikkamagaluru raised alarms about the issue. This sparked the beginning of a campaign aimed at restoring the shrine’s original identity and preserving its Hindu heritage.

By 2004, the movement had gained substantial traction and was carried out on a larger scale, creating widespread awareness across Karnataka. A ‘Ratha-yatra’ was organized to rally support, but this period also witnessed heightened tensions. Riots broke out as passions flared, leading to numerous legal cases. “Twenty cases have been filed against me in connection with riots that took place during ‘Datta Peeta’ movement. So far 80 such cases have been filed against me and soon I will make a century!” one of the leaders involved in the movement declared, underscoring the contentious nature of the campaign.

The Datta Peeta movement had a profound impact on public sentiment, sparking debates in villages and towns across Karnataka. The political ramifications were significant, as the movement influenced the outcome of the Karnataka State Assembly elections. The BJP, which actively supported the cause, won 70 seats, with 32 seats attributed directly to the Datta Peeta movement. This marked a turning point in the region’s political landscape, showcasing the deep connection between religious identity and electoral outcomes in Karnataka.

What is the Bababudangiri/Dattatreya Peeta Dispute All About?

The Bababudangiri/Dattatreya Peeta dispute traces its origins to 1964 when the Karnataka government allocated the area to the Waqf Board. This decision became contentious, especially as “At the time, Lord Dattatreya’s paduka (feet) and nanda deepa (lamp) were returned by the Waqf Board to the Muzrai Department. Also, a dispute regarding the management of the shrine also arose. It was after this that the land dispute began,” said Dinesh Ulepadi, a lawyer and activist deeply involved in the issue.

The dispute gained legal traction in 1978 when Annappa Shetty, a local leader from Chikkamagaluru, filed a case with the district court, asserting that the shrine and its property rightfully belonged to Hindus. In its judgment, the district court acknowledged that the shrine was visited by both Hindus and Muslims and ordered the maintenance of the status quo, aiming to preserve harmony between the two communities.

In 1989, the Waqf Board challenged the district court's decision, appealing to the Karnataka High Court. However, the High Court upheld the district court's verdict. Not satisfied, the Waqf Board took the matter further by filing a special leave petition in the Supreme Court in 1991, prolonging the dispute.

Before 1986, the shrine saw relatively modest religious activities. A small group of devotees would trek up to the cave where the shrine is located to offer their prayers. However, the dynamics changed in 1986 when the Vishwa Hindu Parishad (VHP) organized a procession to the shrine, drawing over 1,000 participants and marking the beginning of larger-scale mobilizations.

In 1997, the Bajrang Dal joined forces with the VHP to organize this annual procession, significantly increasing participation. By December, over 20,000 devotees would visit the shrine every year to celebrate Datta Jayanti, a festival honoring Lord Dattatreya. The processions and gatherings intensified the shrine's religious significance for Hindus, leading to further disputes over its identity.

The first reported instance of saffron flags being hoisted at the shrine occurred in December 1999. Frontline Magazine documented the incident, describing how the Bajrang Dal threatened to "liberate" the shrine from its perceived Sufi heritage. According to journalist Parvathi Menon, “On December 3, vehicles carrying young slogan-shouting men who sported saffron bandanas and neckscarves, arrived at the shrine, evoking memories of what happened in Ayodhya six years ago.”

Since the 1980s, the Vishwa Hindu Parishad (VHP), Bajrang Dal, and leaders from the Bharatiya Janata Party (BJP) have consistently demanded that the shrine at Bababudangiri be formally recognized as a Hindu place of worship. Their demands stem from the belief that the site is intrinsically tied to Hindu heritage and should reflect its original identity.

In 2008, the Supreme Court addressed the ongoing dispute, reiterating the directive that status quo at the shrine must be maintained. This ruling came in response to a plea filed by members of the Komu Souharda Vedike (Forum for Communal Harmony). The court's intervention aimed to uphold peace and prevent any unilateral actions that could escalate tensions.

By 2015, the Supreme Court decided to dispose of the case, placing the responsibility on the Karnataka government to resolve the matter. Acting on this directive, the state government established a cabinet sub-committee, led by Law Minister T.B. Jayachandra, to investigate and recommend a solution. Recognizing the complexity of the issue, the committee proposed forming an expert panel, which was approved by the state Cabinet. In 2017, the government officially constituted an expert committee chaired by Justice H.N. Nagamohan Das, a retired High Court judge, to offer guidance on the contentious matter.

Despite these efforts, the Supreme Court continued to press the Karnataka government for a resolution. On a Friday session, the court directed the state to decide “expeditiously” on the performance of religious activities at the disputed cave shrine of Guru Dattatreya Bababudangiri Swamy Dargah in Chikkamagaluru. This directive underscored the urgency of resolving the issue to avoid further communal discord.

In 2017, BJP MLA and leader C.T. Ravi addressed the media, pointing out that official government records distinguish between Datta Peetha and Baba Budan Dargah. He urged the government to resolve the Datta Peetha dispute based on these historical and administrative documents. Speaking firmly, Ravi stated, “If we come to power, we will settle the dispute within three months though we are aware that people of the Muslim community will move court.”

Ravi criticized the state government for its inaction despite clear directives from the Supreme Court to resolve the matter amicably. He highlighted that even four months after the appointment of the Justice Nagamohan Das Committee, no tangible steps had been taken. His statement reflected the frustration within the Hindu community over the prolonged delay and the perceived lack of commitment by the state authorities to address the issue.

All You Need to Know About the Issue

The dispute over the cave shrine at Bababudangiri near Chikkamagaluru has become a focal point of religious and political contention in Karnataka. BJP leaders and Hindutva groups have persistently demanded that the shrine be officially declared a Hindu place of worship, emphasizing its significance to Hindu traditions.

Located to the north of Chikkamagaluru town, the Baba-Budan Range is renowned for being one of the highest mountain ranges between the Himalayas and the Nilgiris. Historically, this range was known as Chandra Drona Parvatha, reflecting its ancient roots in Hindu tradition. Its modern name derives from the Dattapeeta Cave and the 17th-century Sufi saint Baba Budan, who resided here over 150 years ago. Notably, Baba Budan is credited with introducing coffee seeds to India from Yemen, leaving a lasting legacy in the region’s agricultural history.

The origins of the controversy trace back to 1975, when the Karnataka State government made the controversial decision to transfer the shrine’s administration from the Muzrai Department to the Wakf Board. Until that point, the shrine had been a shared pilgrimage site, attracting both Hindus and Muslims who revered it for its spiritual significance.

Hindus regard the shrine as the sacred abode of Sri Guru Dattatreya Bababudanswamy, a divine figure embodying the Hindu trinity of Brahma, Vishnu, and Shiva. For Muslims, it is the revered resting place of Dada Hayat Mir Qualandar, a prominent Sufi saint.

Some Witness for Datta Peeta

The dispute over the identity of Datta Peeta and its distinction from Baba Budan Dargah finds support in various official records and evidence, shedding light on their separate existence.

1. In the RTC (Record of Rights, Tenancy, and Crops) and the Index of Lands maintained by the government, Datta Peeta and Baba Budan Dargah are distinctly listed as separate entities. These records, part of the periodic survey settlement documents, reinforce their independent identities.

2. The land records specify that Dattatreya Peetha is located at survey number 167 in the village of Hobali Inam Dattatreya Peetha, Chikkamagaluru district. In contrast, the Baba Budan Dargah is recorded separately in Nagenahalli, about 5 kilometers away from Datta Peeta, under survey number 57.

3. Along the route leading to the Dattatreya Peetha, the Department of Public Works has erected stone pillars indicating the distance to Sri Guru Dattatreya Peetha. Interestingly, there is no mention of Baba Budan Dargah on these markers, further suggesting a differentiation between the two sites.

4. A 1917 publication by the Government Directorate of Religious Institutions for the Chikkamagaluru District provides additional clarity. According to a government letter mentioned on page 46, the site is specifically referred to as Sri Dattatreya Peetha, reflecting its recognition as a Hindu religious site at the time.

Demands of Hindus

Hindus have long demanded the resolution of the Datta Peeta controversy, calling for steps to restore its original identity and facilitate their religious practices:

1. Although the Muzarai Department Commissioner has supported the appointment of Hindu priests at Dattatreya Peetha, this has not been implemented to date. Hindu priests should be appointed immediately, and the performance of Trikala Pooja (prayers conducted three times a day) should be permitted. Additionally, the Muslim Mujawar appointed during the Congress regime should step down.

2. Hindu devotees should be allowed to perform their poojas (rituals) and other worship practices with respect and without restrictions.

3. The ongoing case concerning Datta Peetha must be resolved promptly, and the shrine should be formally declared a Hindu Kshetra (sacred place).

4. The Baba Budan Dargah, as documented in RTC records, is 5 kilometers away from Datta Peeta. Hindus demand that any illegally constructed Islamic structures at Datta Peeta be removed immediately.

5. The government should take measures to restore Datta Peeta to its original Hindu deity, develop Shri Kshetra (the sacred site), and improve basic facilities for devotees visiting the shrine.