3
3
4
4
S
S
A
A
T
T
H
H
Y
Y
A
A
S
S
A
A
I
I
B
B
A
A
B
B
A
A
A
A
S
S
A
A
V
V
A
A
T
T
A
A
R
R
sibility; it is unlikely that anyone who is allowed into his inner circles would want to
write in such a vein… thus Sathya Sai Baba himself cannot be the actual subject of
an account of his cult…. no supposedly ‘real’ Sathya Sai Baba can be any more real
than an imagined character in fiction.
Again, however, he must stand partly corrected—in the year 2000, after seven
years of research, R. Padmanaban, who was Baba’s personal photographer from
1985 to 1990, published a thoroughly documented 600 page chronological account
of Sathya Sai Baba’s first twenty-four years of life, drawing upon every conceivable
primary source. At his behest, many parts of Sathya Sai Baba’s Telugu works were
specially retranslated into English, and almost 200 interviews were conducted with
people who knew Sathya Sai Baba in his youth. This enormous book, entitled Love
is My Form: The Advent, is only the first of several projected volumes documenting
the whole of Sathya Sai Baba’s life decade by decade. If completed, these will pro-
vide an account of Sathya Sai Baba’s life as detailed as would be possible to pro-
duce for almost any person of his era.
This is at odds with what Jeffrey Kripal (2001:396)
44
notes to be ‘three basic
phases’ that are usually apparent in Indian hagiographical traditions:
(1) the earliest hagiographies… display a clear and overriding concern for getting
the "facts" straight about the life (bios), often in the process struggling openly with
difficult psychological issues…; (2) a stage of skepticism and reassessment, which
challenges the earlier (and often more nuanced) conclusions of the earliest
hagiographies, balancing all the while the needs for both an accurate bios and an in-
spiring and developing mythos; and (3) a mythicization phase, in which the proc-
esses of mythos clearly take precedence over a reconstruction of the bios. In this fi-
nal phase, no further historical research into the life is attempted; instead, the hagi-
ographers rely on the previous lives to construct an increasingly elaborate and grand
vision of the saint.
Of course, Love is My Form does very much have a devotional flavour to it, and
Padmanaban (2000:571) indicates that he has indeed attempted therein to weld
previous materials into a ‘grand drama’, ‘to glean, from endless myths and leg-
ends, the real gems that sparkle in the ‘being’ of Baba’. But he does not seek to
hide some of the inconsistencies in the information that his research uncovered,
often being content to give variant accounts of dates and events—albeit sometimes
rationalizing these as being due to the fact that:
Indian spirituality tends to discourage numerous debates on scholarly details relating
to time and space, for it is concerned with a realm which is beyond time and space.
Sri Sathya Sai Baba also disapproves of such debates. …he apparently ‘confuses’
44
NB Kripal is here representing (in the process of reviewing) the views of Robin Rinehart (1999).
1
1
.
.
1
1
O
O
r
r
i
i
e
e
n
n
t
t
a
a
l
l
O
O
b
b
j
j
e
e
c
c
t
t
i
i
v
v
i
i
t
t
y
y
3
3
5
5
people with his utterances—with seemingly different and conflicting dates and
names. This may be his way of discouraging such futile pursuits [p.149].
Unlike previous biographers, Padmanaban (2000:572) even seems to have at-
tempted—albeit unsuccessfully—to portray, at least in his style of writing, a
somewhat detached attitude to the issue of Sathya Sai Baba’s divinity:
while composing the text (on Baba's life immediately following the Declaration that
He was an Incarnation of Divinity), the computer started registering pronouns relat-
ing to Baba—only in the upper case—although we tried, in many ways, to under-
mine it!
At least Padmanaban was able to use lower case letters for the earlier parts of
Sathya Sai Baba’s life—the most striking thing about most of Sathya Sai Baba’s
other biographies is, as Babb (1987:171) notes, that ‘Sathya Sai Baba’s divine per-
sona is not treated in developmental terms’. The authors of these works seem to
have implicitly accepted some of Sathya Sai Baba’s own proclamations on the is-
sue—that he possessed full awareness of his Divinity
45
and all of his divine pow-
ers
46
from even before his physical birth. Love is My Form, and other recent bio-
graphical works, however, do portray more of a sense of development, and thus do
perhaps provide us with some genuine insight into the “real” Sathya Sai Baba.
Babb (1987:173-174) elsewhere elaborates upon the “layers of hagiography”
that supposedly obscure this “real” Sathya Sai Baba:
His childhood was not a particular childhood but the childhood of a juvenile god, for
which the ruling paradigm in India is the early life of Krishna. …the image of the
magical child is superseded by another—that of the archetypal holy man, as repre-
sented by Sai Baba of Shirdi. …this identity, in turn, is encompassed within yet an-
other, which is not only wider, but universal. Now he is revealed to be Shiva and
Shakti, who together represent the Absolute.
I will explicate the details of this in due course, but I would note here that, in
some cases at least, the facts of this matter seem to be the other way around—
Sathya Sai Baba refers to various biological accidents and biographical incidents in
his life (and also that of Shirdi Sai Baba, of whom I will have much to say in the
next chapter) as constitutive of a paradigm for avatars. For example, he was born
in the Telugu month of Akshaya, but states that ‘Divinity always incarnates in the
year Akshaya only’
47
. He has a prominent mole on his cheek, and Shirdi Sai Baba
is reported to have had ‘a very big mole on his shoulder’ (something which was
45
C 113 NB Adigalar (see pp.356ff), another modern avatar figure, says similar things.
46
Sathyam-3 (8) 126
47
(20-3-2007) [morning] http://www.sathyasai.org/discour/2007/d070320.html [19-4-2007]