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definition of religion combining both of these aspects:
The word ‘religion’ contains the prefix ‘re’. ‘Re’ means doing something again. The
other part of the word connotes ‘unifying’. Religion may be thus interpreted as re-
union, the reunification of two entities separated by time or the restoration of their
original organic unity… The restoration of the primal unity of ‘Atma’ [self] and ‘Pa-
ramatma’ [God] through self-realisation is the primary function of religion.
10
Indeed, I had read some of his words to this effect prior to my interview with him.
What, I wondered, could be Sathya Sai Baba’s purpose in refusing to acknowledge
that I was—according to his own published teachings—at least half correct?
Whatever his purpose, the effect of this seemingly self-contradictory denial of
my answer was to deflect me from my attempt to gain vocational guidance. I
found myself asking him a more “spiritual” question:
Mike:
What sādhana [spiritual practice] should I do, to “realize”?
Sai:
What is the meaning of sādhana?
Mike: Sādhana is an “instrument”, a means for realization.
Sai:
No, no, no. Sādhana is sa-dhāna—“having divine wealth”.
Mike:
How to acquire divine wealth?
Sai:
Rituals, puja, worship…
Mike:
Not necessary?
Sai:
No, not necessary. Think of God.
Another “wrong” literal definition on my part, it would seem. Sathya Sai Baba is
here making a pun with the Sanskrit word sadhāna (wealthy), and perhaps a fur-
ther pun between the syllable “sa” (with) and the word saḥ (he)—a common tra-
ditional pronoun for God (i.e. saḥ dhāna, divine wealth). His point in this is per-
haps elucidated by the following passage, which I later came across in one of his
published speeches:
neither Sadhana (spiritual endeavour) nor Sadhyam (fulfilment) exists independ-
ently and apart from each other. Sadhana and Sadhyam are one and the same. It is a
trick of the mind to make Sadhana as the means to Sadhyam (the Goal). True Sad-
hana consists in giving up the anaatma bhava (the idea that one is not the Spirit but
the physical body). To turn the vision from the physical to the spiritual constitutes
real Sadhana [(1-1-1991) S24 1:2,3].
Since, at the time, I had been abiding by the popular New-Age (Mahayana Bud-
dhist) spiritual dictum “the path is the goal”—often interpreted as an encourage-
ment to persist with spiritual practices even when it appears that they are not pro-
ducing any tangible spiritual results—Sathya Sai Baba’s point, from my perspec-
10
Sathya Sai Baba (1979) SSB 79:55 NB On “realization”, see Lawrence Babb (1986), pp.218.
2
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tive, seems to be that one’s focus should be very much on “the goal” rather than
“the path”. Indeed, he says in a passage immediately preceding that just quoted,
that all spiritual practices may at best ‘provide some sort of mental satisfaction’,
and, elsewhere, answers a specific question about the ‘path to Divinity’ as follows:
When there is a path, there must be a name and a form. Divinity is beyond name
and form, so there is no path to Divinity. The only thing is realisation. If you know
this, that will [be] sufficient unto itself. There is no path.
11
In light of this (hardly novel) theology—presenting ‘Divinity’ as transcendent to
the phenomenal world—Sathya Sai Baba’s rejection of my answers to his questions
is somewhat more understandable than it otherwise might be. By this line of
thinking, any attribution of (absolute) validity to any name or form (Religion, sād-
hana, “the path” etc.) must ultimately be abandoned. Accordingly, when ques-
tioning his followers on philosophical matters Sathya Sai Baba is said to almost in-
variably reject any answers they may give to his questions—even (or perhaps es-
pecially) if these answers are drawn from their knowledge of his teachings
12
.
But theology is far from the minds of most who receive Sathya Sai Baba’s per-
sonal attention—much of his time is spent ministering to their various “worldly”
problems—and this proved to be so in my case also. After spending some time
talking to other members of the small group of New Zealanders that I was with
13
,
Sathya Sai Baba turned to me with what seemed to be an answer to the question
that I had asked him at the beginning of the interview:
Sai:
Keep studying, very young age!
Mike:
Should I do an M.A.?
Sai: …
Yes.
Mike:
What topic for an M.A. Swami, I need a topic.
Sai:
What is History?
Mike: …
History is His story.
Sai:
Yes! History is His story.
I later discovered a passage in which Sathya Sai Baba expands upon what he sees
as the religious significance of this last aphorism
14
—employing morals drawn from
11
http://groups.yahoo.com/group/saidevotees_worldnet/message/1971 [7-3-2007]
12
V. Kumar (a long-time close associate of Sathya Sai Baba) in a talk given in New Zealand (2006).
13
NB Sathya Sai Baba rarely calls individuals for a personal audience with him—hence, to maximize
their chances of meeting him, devotees often form themselves into groups along lines of nationality.
14
NB The aphorism “History is His story” is common in contemporary Christian preaching, as well
as having some currency as a feminist criticism of centuries of androcentric historical writing. It
presumably comes to Sathya Sai Baba via the former source—or, perhaps, he has (re-)coined it in-