NEW DELHI — Deep in a meandering marketplace of India’s capital city, replete with hanging tapestries and hawking merchants, lies a Sufi shrine known as Nizamuddin Dargah. The ground here is littered with flowers flattened by feet as people push past each other to move towards the shrine, where a prominent Muslim saint, Hazrat Khwaja Syed Nizamuddin Aulyia, is buried.

For all the attention it draws, the shrine itself is surprisingly small, an above ground tomb draped in rugs and tapestries and sprinkled with petals – tokens from visitors. Only men are allowed inside. The tomb is surrounded by an intricate stone mesh that partially blocks the view for the women, who circumambulate outside.

And though it is primarily a Muslim holy site (Sufism is a mystical expression of Islam), the shrine is a place that attracts believers across the faith spectrum. A Muslim woman bows her head to the ground outside the shrine next to a Christian woman, praying upright with hands tightly clasped. Mala beads and rosaries hang alongside Sikh kirpan bracelets, tied on with yarn. These believers come not only to see one of the most famous Sufi tombs in the world, but also to pray and worship.

Interfaith tourism and worship characterizes India, a land in which the borders between religions are more flexible than those in the Western world. These sentiments of praying to leaders and saints from across the religious landscape and celebrating the diversity of faith in the subcontinent is seen in both the leaders of religious orders and organizations and in their devotees. Particularly in a time when communal violence and religious and political polarization is sweeping through the subcontinent, this phenomenon remains an important uniting factor in the Indian society.

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Syed Bilal Ali Nizami, one central caretaker of the Nizamuddin Dargah and a descendent of the saint himself, spoke of the strong interdenominational nature of the shrine, saying that he frequently receives visitors from across the world and from many faiths.

“The shrine hosts celebrations for many religions,” Nizami said. “We celebrate Diwali, Holi, Eid, Guru Nanak’s birthday, Christmas, and devotees of that religion come to pray.”

He said that many non-Sufis are drawn to the shrine not only for its relevance in pop culture – it has been the set of over six films – but also because they believe they can get good luck by donating to it.

The same interfaith spirit can be seen at Shrivatsa Goswami’s ashram in Vrindavan. Goswami spoke of how it aspires to be a home to all people, regardless of caste or creed. Calling it a “non-ashram-ashram,” Goswami sat cross-legged on the carpeted ground in the large central room, wrapped in orange robes. He said that he has maintained the desire of the ashram’s founder and kept it available for any type of worship.

“There are zero rules and regulations,” he said. “It is a completely free space for our own liking.”

Many visiting devotees spoke of the cultural and religious reasons why they are drawn to alternative faith’s houses of worship.

Richa Agarwal, a Hindu visitor to the Nizamuddin shrine, said that she visits many shrines throughout the country to both worship and visit.

“There is no specific reason why I come to this saint,” Agarwal said, gesturing around the shrine, well lit with lamps as classical sitar and tabla music filled the air during a nighttime performance. “When you grow up in India, you know who is the influential saint of any religion, so that is why you come here.”

“I have come to pay my gratitude and have my wishes heard,” she added. “I want mental peace.”

Rupal Shah, a Swaminarayan Hindu from Ahmedabad, sees visiting other houses of worship as not only a religious experience, but also an opportunity to learn and teach. In an early-morning BAPS service to watch the guru of the faith pray before he left for a trip, Shah said that giving darsan, or sharing sight with the divine, at any religious temple can help problems go away.

“Each place has its own values,” she said. “If we are passing by a temple, we stop by and give darsan and explain their religion.”

In a reflection of Agarwal’s explanation of the typical pluralistic Indian childhood, Shah spoke of teaching faiths to her young daughter, who she is raising Swaminarayan. It is clear that, though a personal faith and guru is a key component to life, it is extremely important to expose the next generation to other ways of worshiping.

“It’s good for the children to visit,” she said. “It helps them be more aware of other faiths in India.”