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
3
3
tury
CE
, an early advaita commentator on the Bhāgavata-Purāṇa) describes Kṛṣṇa
as taking birth ‘‘Svechha nirmithena maayaamayena Swaroopena’ (with a body
moulded by His own Will and capable of deluding the World into the belief that it
is human)’
18
; and even the Mahābhārata (12:326.42-43) has Kṛṣṇa say (for exam-
ple) ‘you see one possessed of a form. If I wished I could destroy this form in an
instant… what you see as me…, this is an illusion that I have projected’
19
.
Indeed, as I indicated above, the label of ‘Docetism’ has sometimes explicitly
been applied to the avatar doctrines in general; it is against such attributions that
Parrinder frames the “characteristics” just mentioned. We saw Parrinder’s study
severely criticized by Soifer for inappropriately applying Christian ideas to the ava-
tars, but whilst Parrinder’s ideas in this particular area are problematic, he has at
least highlighted an important area for discussion. The question of the “reality” or
otherwise of the avatar does occur in the Hindu traditions themselves, and with
specific reference to the avatar’s birth, (divine/human) life activities, and death—
the areas in which Parrinder raises it. Thus, Bhāgavata-Purāṇa 11:31.11, invoking
theatrical connections (such as I noted in the previous section) says of Kṛṣṇa:
The incarnation, disappearance and the (sportive) activities among human beings
(Y
ā
davas) of the transcendental Lord are nothing but histrionics staged by dint of his
Māyā Potency, like those of a theatrical performer.
20
The only problem with Parrinder’s “characteristics” in this regard, is that (perhaps
due to his Christian background) he has attributed more significance to the “hu-
man” aspects of the avatar than do many Indian interpreters.
Indeed, other traditions, as we have seen—especially the Vālmīki-Rāmāyaṇa
(see Section 3.4 above), do come closer to Parrinder’s characterization—even hav-
ing the avatar at times forget his divine status and identify fully as a human being.
Sheldon Pollock (1991:20) writes that Kṛṣṇa too (in the Mahābhārata) ‘displays an
oddly “inconsistent” nature—now divine, now human’, and C.R.Deshpande (1978:
52-55;55-59) gives a lengthy list of examples of undeniably ‘human characteris-
tics’ of Kṛṣṇa in (various recensions of) the Mahābhārata, and of passages which
strongly emphasize Kṛṣṇa’s ‘divine character’. More generally speaking also, as
Robert Goldman (1995:84) puts it:
In the Indian conception, the gods may not have the same kind of gross bodies as
humans but they are by no means discarnate as witnessed by the fact that—
18
BLES (excerpted at http://sai_maa108.tripod.com/prophecy/prophecy.htm [19-4-2007])
19
Laine (1989), p.273
20
Tagare (1978), Part 5, p.2120
3
3
8
8
4
4
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
immortal or not—they are constantly being wounded, maimed, and even killed in
Hindu myths and are, if anything, depicted as having even greater fleshly desires
than humans.
Parrinder’s characteristics thus do tell us something about the avatar traditions—
they simply fall short of encapsulating the full range of traditional accounts.
The passage just cited from Goldman lends some support to Parrinder’s ninth
avatar characteristic: ‘The Avatar shows some reality in the world’
21
—in particular
supporting a claim by Parrinder (1970:124) in this regard that: ‘The Avatars come
into the world, live and suffer in it’. But Goldman is thinking predominantly of the
early mythic and epic traditions, and the Adhyātma-Rāmāyaṇa, for example, (as
indicted earlier) portrays Rāma as merely feigning suffering
22
. Sathya Sai Baba too
maintains that even when he may ‘appear to be suffering’—having taken upon
himself the negative karma of devotees
23
—there is in reality no suffering, as this is
done for the sake of ‘Love’ and is his ‘duty’
24
. Nevertheless, there is some further
justification for Parrinder’s view in the fact of the predominant sense of the term
māyā in early traditions (as mentioned above). Parrinder (1970:124) asserts that
‘in the Gītā, māyā is not ‘illusion’, it is a divine power, by which the Avatar be-
comes a human person in the material world’, and this does seem to be the correct
interpretation of Bhagavad-Gītā 4:6, to which he refers (see p.202 above). Whilst
Bhagavad-Gītā 7:25 does describe Kṛṣṇa as being ‘veiled’ (samāvṛtaḥ) by māyā and
people as being ‘deluded’ (mūḍho) by it, Gonda (1965:173) concludes that there is
no suggestion here ‘that world and nature are in any sense held to be unreal: the
world is not an illusion, but a source of bewilderment and delusion’.
Both of these senses of māyā are important, and Gonda (1965:171) explains
them as arising out of two possible perspectives on the earliest uses of this term:
The complex of ideas and connotations expressed by the word māyā has an aspect
on the side of the māyin- (the wielder), viz. his power, and an aspect on the side of
the spectator, viz. the incomprehensibility of this power.
But Sathya Sai Baba’s use of the concept of māyā in regard to the avatar heavily
favours only the latter of these senses. He describes ‘Maayaashakthi’ (lit. the
“power of māyā”) as being of the nature of a ‘delusion’, an attribute of ordinary
21
NB Again, there are also Kṛṣṇa traditions that run contrary to this characteristic—indeed. Bhāga-
vata-Purāṇa 10:14.16 says: ‘It is here only in this your incarnation (as Kṛṣṇa) that you have clearly
demonstrated the illusory nature of this entire external universe’ (Tagare, 1978, Part IV, p.1344).
22
Whaling (1980), p.127; see also Sheth (2002), p.109.
23
(24-11-1998) http://www.sssbpt.info/ssspeaks/volume31/sss31-44.pdf [29-3-2007]
24
Sathya Sai Baba (25-12-1970) S10 39:263