8
8
8
8
2
2
.
.
S
S
T
T
U
U
D
D
I
I
E
E
S
S
O
O
F
F
S
S
A
A
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Fig.9 A (supposedly) magically
produced “photograph”, shown
here by Sathya Sai Baba, of him-
self in the form of Dattātreya.
Fig.8
Likewise, whilst Shepherd (2005:44) belittles any association between Shirdi
Sai and Dattātreya (Fig.7 above)—pointing out
that similar associations were ‘applied to fairly
numerous holy men in nineteenth century
Maharashtra’ (Dattātreya is very
popular in this region), this fact
does not completely undermine the
significance of such associations.
White (1972:867,870) sees Dattātr-
eya as ‘a deified early ascetic’, who—like Shirdi
Sai Baba—is reputed to have had ‘miraculous
powers’
7
, and he goes on to suggest another connection: ‘dogs, which iconographi-
cally accompany Dattātreya or figure in the Kabīr legends, find their counterparts
in the iconography of Sāī Bābā’. This proves to be an interesting observation on
White’s part—for, unbeknownst to him, Sathya Sai Baba is also sometimes de-
picted with dogs (Fig.8)
8
, more than once having kept these animals (more com-
monly lowly regarded in India) as pets
9
. Furthermore, on occasion he even explic-
itly identifies himself with Dattātreya—as for instance in his reported magical pro-
duction of a ‘photograph’ of himself in the guise of this figure (Fig.9)
10
.
White (1972:869) also notes that Shirdi Sai Baba ‘sometimes spoke of himself as
a reincarnation of Kabir’, and points out that he often used the [Arabic] term ‘Fa-
kīr’ [commonly applied to Muslim religious mendicants] in reference to God in a
manner analogous to Kabīr’s use of the [Sanskrit] term ‘Guru’. He also finds simi-
larities in ‘both saints having Muslim and Hindu devotees, their humble life style,
and their somewhat acerbic actions or teachings’. Again, Shepherd (2005:
18-9) seeks to minimize the importance of this, but in so doing he contradicts him-
self—he argues that, in aligning himself with Kabīr, Shirdi ‘Sai Baba was referring
to his liberal interreligious approach’, but at the same time (albeit with some justi-
fication) portrays Shirdi Sai Baba as being ‘identified by all as a Muslim’ and as
considering it as ‘no loss to Islam but only to Hinduism’ if Hindus came to worship
him in the dilapidated mosque in which he resided. Moreover, Rigopoulos
7
NB Daniélou (1964:183) presents Dattātreya as an avatar of ‘magic’—noting a tradition that he
was ‘the originator of the Tantras’—and references some purāṇic accounts which mention him.
8
NB For more examples, see LIMF
193,269-71.
9
See, e.g., Aitken (2004), p.178.
10
See B.N. Narasimha Murthy (2005), pp.105-106; Cf. Sathyam-3 14:245.
2
2
.
.
1
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h
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r
“
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8
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9
9
(1993:15ff.), in his in-depth study of Shirdi Sai Baba, lists many parallels between
Shirdi Sai Baba and Kabīr, including ‘various utterances attributed to Baba, in
which he connects and sometimes identifies himself with Kabir’. If these refer-
ences are spurious, they are a product of traditional hagiological, rather than, as
Shepherd would have it, Western scholarly, fabrication
11
.
Rigopoulos also uncovers a number of additional parallels between Shirdi Sai
Baba and Dattātreya, and notes that popular belief even ‘identifies Sai Baba with
an avatāra of Dattatreya’. He further notes that the prologue of Shirdi Sai Baba’s
official biography ‘Shri Sai Satcharita’ speaks of: ‘the well-known Marathi work…
Gurucharitra… [(c.1500
CE
), which] is read and studied daily by all the devotees of
the God Dattatreya all over the country’, and that, indeed, ‘the Shri Sai Satcharita
is often called “the modern Gurucharitra”’. Rigopoulos (1993:262, 269) later
notes that Sāī Bābā was evidently familiar with this text himself, and goes on to
outline its subject matter as follows:
Much of the Gurucharitra (chap. 11-51) concerns the miraculous life story of Nara-
simha Sarasvati (c.1378-1458)… founder of Dattatreya’s cult. The text also presents
the life of Shripad Shrivallabha (c.1323-53)… viewed as the first avatāra of Datta’.
Rigopoulos does not make any detailed reference to this work, but I would note
that Chapter XXIX of this work describes ‘The Great Power of Bhasma (Vibuthi)’—
through contact with which even demons are said to be able to achieve spiritual
liberation. Indeed, throughout this work sacred ash is used by the avatars of Dat-
tātreya for purposes similar to those for which both Sai Baba’s use(d) this sub-
stance—it is smeared on the forehead and/or sprinkled on the body of devotees to
cure a variety of illnesses, and is believed to give knowledge when ingested
12
.
Rigopoulos (1993:16) further writes that: ‘An important hagiographic treatment
on Kabir’s life is found in ‘the Bhaktavijaya of Mahipati (1715-90)’, although,
again, he makes little reference to this work—despite its obvious potential rele-
vance to Sāī Bābā in that it was (originally) written in Marathi, the language of
Maharashtra. This work is in part based on an earlier account, the Bhaktamāla of
11
NB In addition to these, I might note that Western scholarship quite unconcerned with Sai Baba of
Shirdi ties Kabīr to the Nāths, and to Sufism—the influence of which upon Shirdi Sai Baba is unde-
niable. Thus, Charlotte Vaudeville (1993:77,83) suggests of Kabīr that ‘it is very likely that his own
ancestral tradition was a form of Nāthism’, and she notes that ‘Sufi preaching had spread all over
Northern India in Kabīr’s time, …had impregnated the whole composite culture of that time’.
12
See: http://www.shirdi-sai-baba.com/saibababooks/saibabagurucharitra/saibabagurucharitra30.
asp; http://www.saibaba.ws/download/Dattatreya.doc [15-3-2007] NB This work also attributes
vibhūti with the power of granting spiritual liberation (mokṣa), and the understandings of Sathya Sai
Baba’s devotees parallel this—they sing that it ‘bestows Salvation’ (mokṣa pradātam) SBM 45.