4
4
6
6
1
1
.
.
I
I
N
N
T
T
R
R
O
O
D
D
U
U
C
C
T
T
I
I
O
O
N
N
T
T
O
O
A
A
N
N
I
I
N
N
C
C
A
A
R
R
N
N
A
A
T
T
I
I
O
O
N
N
person; he states it boldly and repeatedly’
33
.
This choice of words is unfortunate, for Sathya Sai Baba often, also, as we will
see, refers to himself in this regard in the third person, but Babb’s general point
holds good, and Marvin Harper (1972:90), one of the first academics to write
about Sathya Sai Baba, similarly emphasizes this, noting that:
Without any apparent sense of either embarrassment or of boasting, Sathya Sai says
and writes much about himself:
When someone asks you, in great earnestness, where the Lord is to be
found, do not try to dodge the question. Give him the answer that rises up
to your tongue from your heart. Direct them to come to Puttaparthi and
share your joy! Tell them He is here in the Prasanthi Nilayam.
Here, the biblical epithet ‘the Lord’ presumably translates the Sanskrit term ‘Bha-
gavān’, which Babb (1986:166) suggests rendering as ‘simply, ‘God’’, and, whilst
this is a common form of address for many Hindu gurus, Sathya Sai Baba is clearly
using it in an exclusivist manner—the definite article is entirely appropriate. Age-
hananda Bharati (1986:723), reviewing Babb’s work, also highlights this:
Sai Baba comes out up front—he is Shiva and Shakti in one, not metaphorically, not
metonymically. This is strong medicine, even in this day and age when there is a
surfeit of minor and major incarnations roaming the land.
The Hindu deities Śiva and Śakti personify the masculine and feminine aspects of
the Deity respectively, and together, as Babb (1987:173) notes, they ‘represent the
Absolute’. Thus, whilst, as Bharati hints, many Hindu gurus are viewed by their
followers as incarnations (i.e. avatars) of either one of these (or other) deities,
Sathya Sai Baba’s claim to incarnate both of them is a strong one.
Indeed, whilst Parrinder (1970:20) states that ‘any unusual appearance or dis-
tinguished person could be called an avatar, and often is today in the language of
respect, though this diminishes the original theological purpose of the term’, this
cannot apply to Sathya Sai Baba’s case, for he is himself claiming this identity, and
there is little diminishment of ‘theological purpose’. Babb (1987:174) writes:
In his identity as Shiva and Shakti, Sathya Sai Baba’s persona opens out into tran-
scendental inclusiveness and ambiguity. He is beyond all limiting categories. All
times and all space are one to him. His character also transcends gender, for he is
male and female in one body. By his own interpretation, Sai means “divine mother”
33
Cf., e.g., the example of South-Indian guru Pandurangashram Swami (d.1915) who, as Frank Con-
lon (1982:145) writes: ‘To many of the faithful… was an avatāra (manifestation) of the deity’, but
‘never claimed special roles or powers’. Similarly, to give another, more prominent, example, Chris-
topher Fuller (1992:175) notes that in the Swaminarayan order, ‘the living guru… is perceived as
divine, as an “abode of god”’, yet, ‘he does not claim this of his own accord’.
1
1
.
.
2
2
I
I
n
n
d
d
e
e
c
c
e
e
n
n
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D
D
e
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4
4
7
7
and Baba means “father.” He is the divine mother and father of all beings, blended
in a single sacred personality.
In other words, the theology of transcendence that we identified earlier in some of
Sathya Sai Baba’s ideas is embedded in his persona. Often, Sathya Sai Baba fur-
ther portrays the avatar (i.e. implicitly and sometimes explicitly himself) as a pro-
vider of religious salvation. He says things like: ‘I must save every one of you;
even if you say, nay, and move away, I shall do it’
34
, or, using a modern simile:
The aeroplane has to land at certain places in order to take in those who have won
the right to fly, by the tickets they have purchased. So too, the Lord has to come
down so that those who have won the right to be liberated may be saved; inciden-
tally, others too will know of the Lord, of His grace…. There are some who deny
even today the possibility of air travel; they curse the contrivance…. Similarly, there
are many who cavil at the Avathaara that has come to save [(5-2-1963) S3 4:30].
He clearly identifies with the avatar in its fullest theological, soteriological, sense.
Again, in the last passage here, the translator uses the definite article (both for
‘the Lord’ and ‘the Avathaara’), and Sathya Sai Baba himself often does the same
when referring in English to himself or the major traditional avatars
35
. Norris
Palmer (2005:101), in one of the most recent scholarly articles on Sathya Sai Baba,
highlights this when he writes that—to his devotees: ‘Sathya Sai Baba is not only
understood to be a divine presence; he is the Divine Presence’. Palmer also cites
Sathya Sai Baba’s official biography as testifying that ‘the universality of his claim
extends far beyond the heavenly court of Hinduism: “…Rama, Krishna, Jesus, Al-
lah, Sai…. All Names and Forms being His and His alone.” …he is the deity of
every religion’. But, as Palmer also notes: ‘As incarnate deity… his message heav-
ily favors a Hindu outlook’. Indeed, a comment by Babb (1986:166) on the state-
ment of Sathya Sai Baba just quoted by Palmer, indicates that, rather than any plu-
ralistic ideal, traditional non-dualistic theology is at work here:
Because all the gods are ultimately one, Sathya Sai Baba is all the gods (and god-
desses too) of the Hindu pantheon—and, indeed, in his view he is the deity of every
religion.
Despite the fact that, as indicted by Babb and Bharati above, Sathya Sai Baba is
most famous for his identification with Śiva and Śakti, he also, as we will see
throughout this study, especially presents his sacred persona in terms of the
Vaiṣṇava traditions (those “pertaining to the deity Viṣṇu”) that are more com-
monly associated with the idea of “the avatar”. Thus, whilst Babb (1983:117)
34
Sathya Sai Baba (23-11-1961) S2 25:132
35
See, e.g.: C XLIV 122 (1968-78)