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womb. There was a sudden gust of wind. Subbamma who came out of her house at
that time saw the light entering the womb of Easwaramma. Till this day, I have not
revealed this to anyone. I am disclosing this today so that you may understand the
significance associated with the advent of the Avatar.
6
This, for Sathya Sai Baba, is evidence of his avatar status, and there is a striking
parallel here with a story of the conception of Ramakrishna—the most famous of
modern Indian avatars. Kripal (1990:55) cites Ramakrishna’s mother as saying:
while I was talking to [my friend] Dhani in front of the Śiva temple of the Yogis, I
saw a divine light come out of the great limb of Śiva, fill the temple, and rush to-
wards me in waves like the wind… suddenly it was as if it covered me and entered
into me with great force. Frozen with fear and wonder, I at one point fainted and
fell to the ground…. Since then, I have thought that it is as if this light entered and
dwells in my womb and that I am in the early stages of pregnancy.
Some of Sathya Sai Baba’s detractors have even suggested that the similarity of
these two passages is evidence that Easwaramma was deliberately drawing upon
the story of Ramakrishna to promote the idea of her son’s divinity. It is odd, how-
ever, that both women speak of fainting and falling to the ground during the
event—hardly a glorious response to the entrance of a deity into the world, and a
motif not paralleled in the major traditional avatar accounts. And Padmanaban
(200:19) reports that ‘Vengamma (1910-), Easwaramma’s youngest sister, would
remember a similar, though different account of this mystical experience’.
Nevertheless, both of these accounts do generally fit with traditional under-
standings, which almost invariably employ the motif of “light” in describing the
birth of extraordinary figures. This motif is not restricted to Indian traditions—
there is, for example, (cf. Parrinder, 1970:121) a parallel between descriptions of
Krishna’s birth (e.g. Bhāgavata-Purāṇa 10:3.12) and the birth of Jesus as described
in some of the apocryphal Gospels, in that both are said to have brightly illumined
the rooms of their birth
7
. But it is recent Indian accounts that provide the closest
parallels. Thus, Vīra Brahmam is said to have been conceived after a light entered
his mother’s womb
8
. Similarly, we are told of Haranath: ‘At the moment of his
birth, a flash of light entered the womb of [his mother] Sundaridevi’—this, more-
over, being presented as evidence that he, like Kṛṣṇa, was an avatar
9
.
6
(23-11-2003) http://www.sssbpt.info/ssspeaks/volume36/sss36-20.pdf [10-5-2007]
7
Tagare (1978), IV, p.1271; The First Gospel of the Infancy of Jesus Christ, p.8ff. (http://mclean.jee
ran.com/Infancy_Gospels/the_first_gospel_of_the_infancy_of_jesus_christ.txt [14-3-2007]).
8
See Velcheru Narayana Rao (1996), pp.202-203. NB On Vīra Brahmam see p.269 above.
9
http://kusumahara.com/Sonamukhi%20and%20His%20Marriage.htm [20-2-2007] (The “Sundari-
devi” referred to here is Haranath’s mother). NB On Haranath (1865-1927), see p.297,n.14 above.
3
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Various explanations are given for this phenomenon
10
, but they commonly in-
voke the traditional concept of tejas (“effulgent energy”). Angelika Malinar
(2001:108,n18) notes, for example, that in traditional accounts of the birth of the
famous saint Śaṅkara, ‘the baby illuminates his cradle in the night by his own lus-
tre (tejas…)’. André Couture (2001:318), writing on the history of the word “ava-
tāra”, concludes that in the early Indian epic stories:
In this context, tejas appears to be a procreative substance which higher beings
(such as gods and ascetics) possess and which gives them the capacity of occupying
a womb in order to create a duplicate of themselves.
And Jarrod Whitaker (1998:137,139), also writing on the concept of tejas in the
epics, elaborates upon this—noting that, in traditional understandings, ‘tejas is in-
herently contained in semen’, and thus:
is the central principle involved in the process of birth…. Procreation occurs when
the male’s tejas, being his condensed totality, is transmitted to the female, and
united with her own seed or egg (garbha). …the exceptional powers of fertility that
those of great tejas possess is evident in their ability to produce offspring asexually
[by which however, in the examples he gives, means without ‘an actual female’ be-
ing involved]. And furthermore, their children are exceptional mortals.
It is at least clear that Sathya Sai Baba’s otherworldly account of his origins—
connecting this with his avatar-identity—is in line with traditional understandings.
More to this effect, Bassuk (1987b:99) sees a ‘PREORDAINED BIRTH’ as a
“mytheme” of traditional portrayals of the avatars, writing that: ‘The paradigm for
the Avatar’s birth is supplied by Krishna’—highlighting in this regard that ‘Vishnu
enters the mind of Krishna’s father’, and linking this to stories of some modern In-
dian avatar-figures:
Chaitanya’s …father felt a divine light enter his heart and then pass on to his wife,
who saw many gods worshipping her. Ramakrishna’s father had a vision in which
Vishnu informed him that he was going to be reborn, and Ramakrishna’s mother
dreamt that she was being possessed by a god.
In accordance with this, Sathya Sai Baba’s mother
11
is presented as prefacing her
above-mentioned recollections by averring: ‘I had a dream in which an angel of
God (Sathyanarayana Deva) told me not to be afraid if something should happen
10
Chandaka Sri Krishna (2004:275-276) writes, for example, that Kākatīya poet Pālkuriki Sōmanā-
tha (1170-1220) describes Nandīsvara [Śiva] as incarnating in the form of South Indian Śaiva leader
Basava—through his mother Mādāṁba—and writes of the: ‘descent into her womb as a kāraňa
śarīra (causal body)… Nandīsvara entered the womb of his mother like a divine spark’.
11
NB Whilst this seems to be a misinterpretation on the part of the editors of the work cited here—
others report that it was Sathya Sai Baba’s mother’s mother-in-law who had the dream (e.g. LIMF
17)—the effect, presenting Sathya Sai Baba’s birth as “preordained”, is much the same.