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
2
2
5
5
the story of Rāma (one of the major traditional avatar figures):
“His Story is History.” It means that the story of God is History. …How He had
mastered His senses and mind during all the vicissitudes of life, how He was neither
elated by pleasure nor depressed by pain…. This story of His which describes His
equanimity under all circumstances of pleasure or pain and loss or gain, is what is
known as History.
15
Again, then, the main ideal here is the overcoming of dualities, but I was not
aware of this at the time, and before I could ask him to clarify his answer, his at-
tention was diverted elsewhere.
When, towards the end of the interview I asked him again what I ought to
study for an MA, he merely said: ‘Don’t change anything’. I took this to mean that
undertaking an MA in Religious Studies was to be my fate. I imagined that I
should probably do an MA on some aspect of traditional (purāṇic) lore (this had
been my stated intention before going to India) and I struggled for six months to
find a topic for such a study. After exhausting all other possibilities, I finally
turned my attention upon the source of my primary motivation for studying. Per-
haps “His story”, the story of Sathya Sai Baba as self-proclaimed deity, was in need
of (re)telling, and perhaps I was the person to do it. As an “insider” to the Sathya
Sai Organisation, I certainly had easy access to most of the relevant primary source
material and indeed had already informally read a great deal of it. This was an
important advantage, for the writings and speeches of Sathya Sai Baba alone
amount to some sixty-odd volumes, to which can be added the several hundreds of
books written by his devotees, and a long list of ever-expanding internet sites car-
rying information about him
16
. Indeed, even after choosing what I thought was a
fairly narrow topic, by the end of my allotted time for completing an MA, I already
had material sufficient (quantity-wise, that is) for a PhD. Thus, after a short trip
to India in 2002 to receive Sathya Sai Baba’s blessings for such an expanded un-
dependently. As we will see, gender-inclusive language is all too rare in the English translations of
Sathya Sai Baba’s works; as Lawrence Babb (1986:173), author of a number of anthropologically-
oriented studies of Sathya Sai Baba, writes: ‘He is no feminist, but by his own lights he has a deep
concern for the welfare of women, as evidenced by the attention he as given women’s education’.
15
The significance of this also rests on an assertion he makes earlier in this discourse that the word
‘Charithra (history) is derived from “charayalu” (the actual actions) of people… not from mere writ-
ings’ (24-5-1992) http://www.sssbpt.info/ssspeaks/volume25/sss25-15.pdf [1-8-2006].
16
NB In addition to simply making available much primary source material on Sathya Sai Baba,
some of these sites also enter into in-depth debate about him. Whilst, as we will see, this does tend
to come from either strongly pro-Sai or anti-Sai viewpoints, such biases are sometimes no more sig-
nificant than those in evidence in some of the academic views that we will encounter in this study
(e.g., tendencies towards excessive reductionism along Freudian, Marxist, or even more liberal psy-
chological, sociological or anthropological lines). I will thus accord such views some space below.
2
2
6
6
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
dertaking, I decided that this should be my aim. To my knowledge, little had been
written about Sathya Sai Baba in the academic world
17
. I imagined that it should
be relatively easy for me to make a contribution.
Of course, this proved to be much more difficult than I had expected; a task be-
set (as is any doctoral study) with many theoretical and practical problems. Re-
cent historiography has, for example, raised loud objections to the implications of
parsing ‘history’ in the manner exemplified above by Sathya Sai Baba and reiter-
ated by myself; my initial idea of writing “his story” is in itself problematic. David
Carr (2006:12o) characterizes the argument here:
If historians are essentially telling stories about the past, their activity seems more
literary than scientific. …The proper place for narrative is fiction, which is by defini-
tion unconcerned with the reality of the events it portrays.
But, as Carr (2006:120-121) goes on to write:
Against this sceptical view, it can be argued that the very reality of history – res
gestae, which are human acts and experiences, plans and projects – already has the
narrative form in which historical writing is largely cast. …this form is found even
below the level of explicit story-telling and is characteristic of the way time is hu-
manly experienced and structured.
And Carlo Ginzburg (1999:103) points that narratives ‘play an important role …in
every form of historical research and writing, including the most analytical’. Simi-
larly, whilst Peter Burke (1990:282) cites scholarly suggestions that any attempt to
present ‘the facts’ of history is problematic and ‘that historians employ rhetorical
strategies, or that… historical writing is a form of myth’, Ginzburg points out that
proof (at least up to the level of “infinite likelihood”) is an integral part of rhetoric
as it was traditionally conceived and as it is utilized by historians today.
Moreover, at the same time as some historians are problematizing much (tradi-
tional) Western historical writing, others (coming, significantly, from a more liter-
ary background) are finding history in traditional works that have more often been
categorized as myth. Velcheru Narayana Rao, David Shulman, and Sanjay
Subrahmanyam (2001:4)—promoting the view that there may be historicity in
some early (especially medieval) traditional Indian narratives
18
—posit that making
a ‘distinction between ‘factual’ and ‘fictional’ narrative’ is a human universal, rec-
17
This was before a boom in information technology resources shattered my illusions—as we will
see in Chapter 2, there is in fact a reasonably large number of academic studies of Sathya Sai Baba.
18
NB Narayana Rao et al. (2001:11-12) cite Herodotus as a prototypical example of ‘openness to
‘myth’’, contrasting him in this regard with Thucydides, but others (cited by Burke) have seen Thu-
cydides as a prototypical example of the idea that history itself is ‘myth’—pointing out that his His-
tory of the Peloponnesian War closely follows the paradigm of Greek tragedy.