6
6
.
.
2
2
K
K
e
e
e
e
p
p
i
i
n
n
g
g
u
u
p
p
A
A
p
p
p
p
e
e
a
a
r
r
a
a
n
n
c
c
e
e
s
s
3
3
8
8
1
1
to me which depended on the will of God’
12
. Furthermore, paralleling some Bud-
dhist accounts of the origins of the Buddha, the physical process of Sathya Sai
Baba’s birth is portrayed by him as extraordinary—he incarnates: ‘Without even an
iota of pain during birth’
13
. This is far from Parrinder’s “worldly” birth.
In the previous section, we saw similar problems for Parrinder’s counter-docetic
assertions that the lives of Avatars mingle divine and human, and that the Avatar
shows some reality in the world. Indeed, Sathya Sai Baba sometimes explicitly
speaks of the dual human/divine nature of the avatar in terms of “appearance”:
Because the lord takes a human form, we find that He exhibits human consciousness
along with Divine consciousness. Ordinary people cannot grasp the Divine aspects of
an Avatar. God appears to be an ordinary human being to the limited intelligence.
14
At the end of the last section, I also reflected upon distinctions between the “real-
ity” and “historicity” of the avatars, suggesting that Sheth (who I cited in this con-
text) had confused the latter of these with the idea of “real humanity”, and I
would add here that there are also problems with his use of the term “real”. What
he means is (something like) “really exist”, whereas Parrinder’s above cited asser-
tion that “the Avatar is real”, intends the term “real” in the sense of “really hu-
man” (i.e. what Sheth means by “historical”) and in the sense of “having material
reality”. I will use the term “real” in these latter two senses—if for no other rea-
son than that I am framing my discussion in opposition to Parrinder.
And there are problems with Parrinder’s assertions in this regard. I cited
Sheth’s observation that (in much Vaiṣṇava theology) the avatars are ‘not subject
to imperfections such as time, hunger, thirst, and so forth’, and this fact must align
at least the traditions to which he is referring with the “docetic” tendencies that I
have just defined. In this sense, it is not the case that ‘the Avatar is real’. Simi-
larly, we saw Sheth point out that (in some traditions) ‘Kṛṣṇa’s death is explained
away’, and, whilst I disagreed with him that this entailed an understanding of this
death as not being an “historical” event, this is simply a matter of the semantics of
“historical”. What is clear, is that some avatar traditions do not accord in a
straightforward manner with Parrinder’s broad claim that: ‘The Avatars finally die’.
In this section, then, I will consider these two issues—along with the issue (upon
12
Inside flap of Ocean of Love (Prashanthi Nilayam, 2000). NB As the phrase ‘angel of God’ (an edi-
torial gloss, cf. ECM 20) indicates, this motif too has parallels in Christian tradition (cf. Matthew
1:20, in which an ‘angel of the Lord’ appears in a dream to the (earthly) “father” of Jesus). Another
Indian parallel is found in accounts of the birth of Vīra Brahmam (Narayana Rao (1996), pp.202).
13
http://groups.yahoo.com/group/saidevotees_worldnet/message/2036 [10-5-2007]
14
SSB 1979 49 [emphasis added]
3
3
8
8
2
2
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
which I but touched in the previous section) of “the avatar showing some reality in
the world”, for, as I mentioned, all of these, in asserting “reality” over “appear-
ance”, are defined by Parrinder in opposition to docetic views.
Sathya Sai Baba’s persona, certainly, evinces elements that we might classify as
docetic. His statement at the head of this section is particularly unambiguous in
this regard: ‘This body is just an appearance of form’. His devotees too, employ
docetic language. Haraldsson (1997) cites an early devotee as recalling that he
used to refer to Sathya Sai Baba’s occasionally reluctantly taking a bath at his be-
hest as ‘enactment’. And, his translator, Anil Kumar, avers that: ‘Just to make oth-
ers eat, just to give company to others, He pretends as if, as though, He eats’
15
—
sentiments that Sathya Sai Baba himself sometimes also expresses (see, e.g., MBI
195). And accounts of some of the other modern Indian avatar figures evince yet
other “docetic” traits; for example, David Smith (2003:178) notes that the follow-
ers of Rajneesh/Osho (who we encountered earlier) ‘say that he was never born,
never died, but merely visited the planet earth for the period of his life’.
One might think this last distinction to be a somewhat trivial one, but the fre-
quency with which such views are expressed in regard to Indian religious leaders
would tend to indicate otherwise. Bassuk (1987b:134) writes, for example, of Ba-
baji, another modern avatar who we encountered above (p.356):
He is immortal, requires no food, speaks all languages, travels on the astral plane…
has the power to become invisible…. His body casts no shadow and he leaves no
footprints.
Babaji certainly, does not “finally die”, and, whilst we saw Sathya Sai Baba taking
issue with Babaji’s avatar status for this reason, Sathya Sai Baba himself holds that
‘God, as Avathaar can mould or change the body in any way He wills. He can de-
velop it or discard it, as and when He wills’
16
.
And it is not just modern Indian figures who are understood in such docetic
terms. Frank Keay (1931:140) notes that the followers of Kabīr ‘hold that he is
without a body and only appeared in bodily form to men… It was not necessary…
for him to eat or drink, and when his enemies tried to kill him the sword passed
through his body as if through air’; Viṣṇu-Purāṇa 5:22.14-18 says of Krishna that
he was merely ‘observing the laws of the human body… Subjecting himself to the
laws of human existence… Imitating the conduct of men’
17
; Ānandagiri (14
th
cen-
15
http://groups.yahoo.com/group/saidevotees_worldnet/message/1875 [13-4-2007]
16
Sathya Sai Baba (24-7-1983) S16 16:89
17
B.C. Chatterjee, Krishna Charitra (Calcutta, MPBirla Foundation, 1991), pp.76-77.