SATHYA SAI BABA
AS AVATAR
“H
IS
S
TORY
”
AND THE
H
ISTORY OF AN
I
DEA
by
Michael James Spurr
A thesis submitted in partial fulfilment of the
requirements for the degree of
Doctor of Philosophy
in Religious Studies
at the
University of Canterbury
Christchurch, New Zealand
2007
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Sathya Sai Baba as Avatar: a devotional image
aligning Sathya Sai Baba with Rāma, a
major traditional avatar figure.
1
1
http://www.sathyasai.org/pictureinfo/perfectform/perfectbig/303.jpg [7-3-2007]. NB All inter-
net addresses (underlined) in the electronic (pdf) version of this document are clickable in Acrobat
Reader 6.0 and upwards, but some of them are no longer available on the internet—on this, and on
the style of internet-referencing that I employ here and hereunder, see pp.11ff. On copyright issues
concerning all images used in this study, see p.9 below.
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Abstract
I begin this thesis with a brief account of my meetings with popular South Indian
guru Sathya Sai Baba (1926- ) and very brief a discussion of recent fraud and sexual
abuse allegations that have been made against him. I note that one of the key fac-
tors involved in this, also accountable for his extraordinary popularity, is his divine
persona—especially his self-proclaimed identity as “the avatar”—and I review previ-
ous academic studies pertaining to this. In contrast to most previous studies of
Sathya Sai Baba, which align him primarily with Śaiva traditions and with the “Sai
Baba movement”, I note a strong (and long running) affinity in his ideas for
Vaiṣṇava traditions (especially the Bhagavad-Gītā and the Bhāgavata-Purāṇa), and I
add that his background as a member of a traditionally highly regarded bardic caste
may have contributed to his divine persona. I further investigate this persona via a
history of potentially parallel traditional and modern avatar ideas. I show something
of the manner in which many of the avatar concepts and myths to which Sathya Sai
Baba refers originated and developed, especially invoking the episteme of “resem-
blance”, posited by Brian Smith, the idea of “inclusivism”—which I adapt from the
work of Paul Hacker and Wilhelm Halbfass—and traditional (Sāṁkhya) processes of
“distinction”, “categorization”, and “enumeration”. In addition to these, I much refer
to Max Weber’s analysis of “pure types” of authority—traditional, charismatic, and
rational—showing that Sathya Sai Baba draws upon all of these in legitimating his
claim to be “the avatar”. I also show that his divine persona draws upon a strong af-
finity that he exhibits for advaita (“non-dualism”), especially that of Śaṅkara, and
that his personal history of intense devotional and ecstatic/yogic spiritual practices
was likely important in the formative stages of this persona. I further suggest that
the history of his geographic locale, in which there are strong themes of sacred king-
ship and ecstatic/advaitic/poetic/devotional sainthood, may have contributed to the
production and reception of his persona. On top of this, I note that the influence of
a number of modern avatar figures, especially Ramakrishna, Vivekananda, and
Aurobindo, is patent in his avatar teachings, and I compare and contrast him with a
number of other significant modern figures. Based upon all of this, I consider the
question of whether Sathya Sai Baba ought to be regarded as a “traditionalist”, both
vis-à-vis modernity (“Neo-Hinduism”, as defined especially by Paul Hacker) and “in-
novation”. I conclude that, in contrast to most previous scholarly characterizations,
he is certainly innovative, but that he ought not to be considered a “Neo-Hindu”—
most appearances to the contrary being due to his borrowing or extrapolating ideas
in a very traditional manner from typical Neo-Hindu thinkers (especially Vivekan-
anda), as if these ideas, and those that framed them, were thoroughly traditional. Fi-
nally, I outline a couple of major themes in his avatar teachings: an ambivalent atti-
tude to his role as an exemplar, which I note to accord with earlier and parallel ava-
tar ideas; and strong docetic tendencies, which similarly, in contrast to some schol-
arly characterizations, find parallels in popular portrayals of other avatar figures.