6
6
.
.
1
1
A
A
n
n
a
a
l
l
y
y
s
s
e
e
s
s
o
o
f
f
t
t
h
h
e
e
A
A
v
v
a
a
t
t
a
a
r
r
s
s
3
3
7
7
7
7
Meher Baba even dismisses historicity as ‘immaterial and insignificant when Eter-
nity and Reality are under consideration’
31
, and Aurobindo (1958:428) writes:
There is, it seems to me, a cardinal error in the modern insistence on the biographi-
cal and historical, that is to say the external factuality of the Avatar… What matters
is the spiritual Reality, the Power, the Influence that come with him.
However, Aurobindo, like Ramakrishna, concludes that: ‘The historicity of Krishna
is of less spiritual importance and is not essential, but it still has a considerable
value’
32
, and this more or less summarises the attitude that we saw embodied in
the teachings of Sathya Sai Baba (see p.189 above). The avatars may be “histori-
cal”, but that is not what is most important about them.
Interestingly, Sheth (2002:110), writing on the philosophy of traditional avatar
ideas, points to a distinction between “real” and “historical” in this context:
A historical being is subject to time. Hence, for theists, God, as such, is real but not
historical. Non-Hindus may consider some avatāras as mythical and look upon oth-
ers such as Rāma or Kṛṣṇa, or especially Gautama Buddha, as well as several others,
as historical. However, whatever secular history may have to say of these “histori-
cal” beings, for the Vaisnavite theologian they are all real but not historical; that is,
they are not subject to imperfections such as time, hunger, thirst, and so forth…. In
fact, to ask whether Kṛṣṇa is historical is a meaningless question for the Vaisnavite:
it is impossible for an avatāra to be historical.
33
According to the Vaisnavites the
avatāras really manifest themselves at definite times and places and really perform
various deeds, but not all their actions can be taken at face value. For instance
…Kṛṣṇa’s death is explained away.
Explaining away Kṛṣṇa’s death, however, is not to suggest that his earthly career
had no end, nor that such an end did not come at a specific time in history. In-
deed, various modern and traditional Hindu works (including those of Sathya Sai
Baba) make a point of assigning a definite date to Kṛṣṇa’s passing (3102
BCE
)—
seeing this as the beginning point of the current world “epoch” (the Kali Yuga).
Sheth seems to be conflating here the concept of ‘historicity’ with the concept of
“real humanity”—which, as we have seen in this section, often does not apply to
the avatars. I will have more to say about this, and about the “death” of the ava-
tars, in the next section.
31
Purdom (1964), p.396.
32
Aurobindo (1970), Vol.1, p.425
33
NB See also Romila Thapar (1998), p.273.
3
3
7
7
8
8
6
6
.
.
D
D
I
I
S
S
C
C
U
U
S
S
S
S
I
I
O
O
N
N
O
O
F
F
A
A
D
D
E
E
S
S
C
C
E
E
N
N
T
T
6.2 Keeping up Appearances
Do not equate this body with human bodies. It is only the appearance of a form
for the sake of the devotees. …There are no desires. This body is just an appearance of form.
1
I hinted towards the end of in the last section that there are issues in my material
that reflect upon some more of Parrinder’s (1970:120ff.) “characteristics” of the
avatars, and I will follow this up here. Parrinder holds that: ‘1. In Hindu belief the
Avatar is real…. 2. The human Avatars take worldly birth…. 3. The lives of Avatars
mingle devine [sic] and human…. 4. The Avatars finally die…. 9. The Avatar shows
some reality in the world’. And all of these reflect upon an issue that (Christian)
scholars tend to discuss under the heading of ‘Docetism’, a term given to a group
of early Christian heresies which variously held: ‘that Christ had no real material
body and human nature, but only an apparent body, a phantasm of humanity’;
that Jesus did not really suffer; or that his ‘acceptance of the ordinary laws that
govern our life, his eating, drinking, birth, and death are so many illusions’
2
. The
term ‘Docetism’ (Gr. dokein = “to seem”) has a complex history
3
, into which I will
not delve too deeply, noting only that it is also sometimes applied to an important
strain of Buddhist thought
4
.
Parrinder rejects the assertions of some scholars that the avatar traditions are
docetic in character, and the five characteristics just listed encapsulate his position
on this. We saw earlier, however, that there is a strong sense in which some of
the major avatar traditions emphasize the “other-worldly” nature of the birth of
the avatars (see p.223 above). Sathya Sai Baba himself narrates a very much “oth-
erworldly” story of his own conception (in terms that echo his mother’s recollec-
tions of the same, which were expressed in his presence many years earlier
5
):
Prior to the birth of the child, a very significant incident took place. Puttaparthi, was
then a tiny hamlet. In the centre there was a well from which people would draw
water. One day Easwaramma was fetching water from the well. All of a sudden she
saw a white luminous light, emerging like lightning from the sky, entering her
1
Sathya Sai Baba (15-1-1983) MBI 217. NB He has at least some traditional precedent in making
such statements—according to the Bhāgavata-Purāṇa (10:14.55;10:60.20), Kṛṣṇa, ‘for the good of
the world’ (jagad-dhitāya), ‘appears like one possessed of a body’ (dehīvābhāti), and, ‘has no desire
for woman, children, or wealth’ (na stry-apatyārtha-kāmukāḥ).
2
ERE 4:832 NB The orthodox Christian line is that Jesus was both fully divine and fully human
(see, e.g.: Bassuk (1987b), p.178, and Purdom (1964), p.397).
3
For a good, recent summary of this see: http://www2.evansville.edu/ecoleweb/articles/docetis
m.html [19-4-2007].
4
See, e.g., Parrinder, (1970), p.244ff.
5
See LIMF 17ff.