Sanjeev Sanyal Defends Meat‑Based Traditions in Durga Puja, Pushes Back on Bageshwar Baba’s Vegetarian Call

When self‑styled godman Dhirendra Shastri – popularly known as Bageshwar Baba – urged Bengalis to skip non‑vegetarian fare during the Durga Puja celebrations, the response came from an unexpected quarter. Sanjeev Sanyal, a member of the Prime Minister’s Economic Advisory Council and a native of West Bengal, took to X to remind everyone that meat has long been woven into the fabric of Shakta worship.

“Meat is core to Shakta Hinduism,” Sanyal wrote, his tone firm yet measured. “It is offered to Ma Durga and Ma Kali as part of the ancient rituals. The prasad eaten by devotees on Navami and Dasami is meat. Any interference in this sacred ritual will not be tolerated.” The post, a blend of scholarly pride and cultural defence, quickly gathered attention.

Bageshwar Baba’s appeal was no mere dietary suggestion; he labeled those who continue to eat meat during the festival as “heretics,” a stance that sparked both support and criticism across social media. For many, his call resonated with the growing vegetarian sentiment in urban Bengal, yet for others, it struck at the heart of a centuries‑old tradition.

West Bengal’s BJP president, Samik Bhattacharya, weighed in, cautioning that food choices during the festival are a matter of personal liberty. He cited Swami Vivekananda’s more liberal stance on diet, underscoring that no visiting spiritual figure should dictate what people eat or wear during the celebrations.

In a later X post, Sanyal added a note of cultural preservation: “Good to see some imposition of order. Durga Puja is a sacred festival of Shakta Hindus, not a generic, secular ‘Sharadiya’ carnival. I love the artistry and festivity on display, but the core rituals and sanctity need to be maintained.” The remark hinted at the tension between the festival’s growing commercial sparkle and its ritualistic roots.

The debate, though seemingly about a plate of fish or a morsel of goat meat, taps into deeper questions about identity, tradition, and the evolving face of Indian religiosity. Whether one sides with the godman’s vegetarian ideal or Sanyal’s historicist defence, the conversation has already cemented its place in the larger narrative of how India negotiates its pluralistic heritage during its most cherished festivals.