3
3
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
believed by his followers to emphasize his ‘extraordinary nature’
48
), but he says of
Kṛṣṇa too: ‘On his bare chest, there was a mole which could be clearly seen, an in-
evitable mark of all Avathaars, including the Sais’
49
. Similarly, he claims that, like
Shirdi Sai Baba, he will often ‘take on’ an illness that one of his devotees would
have otherwise had to suffer
50
, and whilst, as we will see (p.277), such behaviour
is typical of practitioners of ecstatic religion, he adds that: ‘All avatars have taken
on illness. These things are not recorded’
51
(as indeed, in traditional accounts of
the avatars, they are not).
Moreover, even when some of these alignments of himself with earlier avatars
do tally with some of the details traditionally ascribed to these figures, this does
not, necessarily, mean that such details misrepresent the facts in his own case
52
.
Thus, he portrays an independently attested to period of withdrawal and intro-
spection in his early life as characteristic of ‘all Avathaars’ (Rāma, at least, is tradi-
tionally believed to have gone through such a period—see p.249). Or he belittles
those who imitate his style and dress
53
, pointing out that Kṛṣṇa too had such an
imitator (he did, see p.183). Or he asks:
Have you ever seen a picture of Rama or Krishna sporting grey hair? Have you ever
seen a picture of Krishna with signs of old age? Have you ever seen Him as a grand-
father? All avatars are ever youthful.
54
And he connects this with his own remarkably youthful features. He even refers to
one of Kṛṣṇa’s famous morally ambiguous stratagems, averring that: ‘All Avatars
employ such techniques, and Swami too does the same when required’
55
.
There thus is a sense in which, even in consulting hagiographical accounts, we
do encounter something of the “real” Sathya Sai Baba. Nevertheless, over and
above what we have just seen, and beyond what Padmanaban has done (or plans
to do), it is unlikely that I can uncover much more material that might be illumi-
nating in this respect. Padmanaban’s research was extremely thorough, and whilst
48
Rigopoulos (1993), p.101.
49
Sathya Sai Baba (6-9-1963) S3 21:124 NB He elsewhere identifies such a ‘mole’ with the ‘Sri-
vathsa’—one of the traditional insignia of Viṣṇu. See Sathya Sai Baba (28-8-1994) http://www.sss
bpt.info/ssspeaks/volume27/sss27-23.pdf [19-4-2007], cf., e.g., Bhāgavata-Purāṇa 10:3.9.
50
(6-7-1963) http://www.sssbpt.info/ssspeaks/volume03/sss03-15.pdf [12-7-2007]
51
(27-7-2002) http://sairam19.tripod.com/isc/usa.htm [19-4-2007]
52
NB In terms that we will see some scholars to have used in explicating traditional Indian religion,
these may be “connections through resemblance”, not “transpositions from myth” (see p.185).
53
For a list of Sai imitators see http://saicopycats.blogspot.com/ [21-7-2006].
54
http://www.sathyasai.org/discour/2002/d020517.html [19-4-2007] Cf. Prabhupāda (1982:210).
55
Sathya Sai Baba (18-5-2000) http://www.eaisai.com/baba/docs/d000518.html [19-4-2007]
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
3
3
7
7
I should note, for those who might be interested, that he most likely has some in-
teresting unpublished material in his archives, I am not in a position to access this.
In any case, as Babb (1986:162) goes on to write:
the humanly real Sathya Sai Baba is not of greatest interest…. the most interesting
Sathya Sai Baba, and in a sense the most real too, is the one who is worshipped by
his devotees. This Sathya Sai Baba is what is known as an avatār, a ‘descent’ of God
to earth… At this level, the extravagances of hagiography are not an impediment,
but an important aid to discovery.
I would add that, as I asserted to be the case with Sathya Sai Baba’s speeches,
there is an important sense in which these “extravagances of hagiography” are ap-
proved of, and often even instigated by, Sathya Sai Baba himself.
In fact, as Padmanaban (2000:199) writes:
Baba’s teacher at Bukkapatnam School, V.C.Kondappa, wrote the first book in Te-
lugu on Sri Sathya Sai Baba, entitled Sri Sayeeshuni Charitra (1944)…. Baba asked
him to stay up alone one night at Puttaparthi and had narrated the life story of the
first 16 years of Shirdi Sai, as well as details of His own life…. N.Kasturi mentions
that he… had leant heavily on material in this book for his biography Sathyam
Sivam Sundaram.
Sathya Sai Baba himself is thus a major source of the material that has found its
way into his official biography (upon which most other accounts draw) and we
will see that he has much supplemented this fund of material by narrating auto-
biographical (or, more often, “autohagiographical”) anecdotes in his speeches.
This, as we will see, is quite unusual—more commonly, it is devotees who foist
hagiographical extravagances upon their characteristically reticent masters. The
“most real” Sathya Sai Baba is thus even more “real” (at least in psychological
terms) than Babb imagines.
There is, then, some reasonably “objective” basis for my investigation, and we
saw earlier in this section, my topic does seem to be of some genuine objective im-
portance (in a cross-cultural societal sense, if not at a universal level) over and
above its obvious subjective importance to me. The suggestion that I noted from
Gerson seems valid in this instance, and from Sathya Sai Baba’s non-dualistic per-
spective too, after the philosophical line quoted at the head of this section (an-
other sort of “oriental objectivity”) this is perhaps only as it should be. Moreover,
as we will see in the next section, Sathya Sai Baba’s avatar persona is of further
“objective” import in that it is intertwined with a number of major scandals that
have recently drawn worldwide attention to him.