4
4
2
2
1
1
.
.
I
I
N
N
T
T
R
R
O
O
D
D
U
U
C
C
T
T
I
I
O
O
N
N
T
T
O
O
A
A
N
N
I
I
N
N
C
C
A
A
R
R
N
N
A
A
T
T
I
I
O
O
N
N
glasting and painstaking effort, we found no direct evidence of fraud’. But Sathya
Sai Baba refused to permit them to conduct clinical tests—citing moral constraints:
He explained that a prime minister has great powers. Under some circumstances he
can order the arrest of people, but he cannot do that just to demonstrate his power.
It is the same with him. He cannot use his power for demonstrations.
Interestingly, Sathya Sai Baba’s religious persona comes to the fore in this—it is
implicit here, but in one of his speeches, he makes this explicit: ‘An Avatar will un-
dertake to demonstrate such powers when exceptional circumstances demand it,
and will shed the grace on a deserving person only’
18
.
But Sathya Sai Baba’s attitude to his “miracles” is somewhat inconsistent. On
occasion, he presents them as genuine and as revelations of his divine identity:
this is evidence of My Divinity. All performances of magic, as you know, are done
for the sake of income. These are tricks of the magician’s trade. They constitute a
kind of legalized cheating, the transfer of an object from one place to another by a
trick of the hand which goes unnoticed…. What I do is quite a different act of crea-
tion…. For one thing, I seek no return. For another, I do not cheat people by trans-
ferring objects, but I create them…. For me this is a kind of visiting card to convince
people of My love for them and secure their devotion in return. Since love is form-
less, I use materialization as evidence of My love [(8-1976) GLI 12].
He thus patently denies using prestidigitation and explicitly states his miracles to
be ‘evidence’ of his ‘Divinity’. At other times, however, he promotes the opposite
viewpoint: ‘So-called ‘miracles’ are not miracles, nor do they prove divinity’
19
.
Babb (1986:178) does not seem to have picked up on this when he writes: ‘On
one point let there be no mistake: miracles are crucial and central to the cult of
Sathya Sai Baba’. He cites only the former of these statements and another similar
one, but the latter also, is not an isolated case—Sathya Sai Baba elsewhere says:
People may be very near (physically) to the Avathaar… but, they live out their lives
unaware of their fortune; they exaggerate the role of miracles, which are as trivial,
when compared to My glory and majesty, as a mosquito is in size and strength to
the elephant upon which it squats.
20
And such a view better accords with general academic understandings of the role
of miracles in religious leadership, for June McDaniel (1989:262), referring to
Sathya Sai Baba’s miracles in a section of his MA thesis—but I was unable to procure a copy of this.
See also my own article: ‘Visiting-Cards Revisited: An account of some recent first-hand observa-
tions of the ‘miracles’ of Sathya Sai Baba, and an investigation into the role of the miraculous in his
theology’ Journal of Religion and Psychical Research 26, October 2003, pp.198ff.
18
SSB (6) 77 (1976) [p.113 in the online version].
19
C (1968-78) XXI 66
20
Sathya Sai Baba (9-6-1974) S12 38:227
1
1
.
.
2
2
I
I
n
n
d
d
e
e
c
c
e
e
n
n
t
t
D
D
e
e
s
s
c
c
e
e
n
n
t
t
4
4
3
3
Charles Keyes (1982:4), writes that ‘the miracle is a secondary rather than a pri-
mary sign of charisma; it serves to validate and support a religious role, but cannot
initiate it’. More specifically, McDaniel (1989:262) goes on to conclude from her
study of a number of Hindu religious leaders that: ‘Miracles were one proof of ava-
tar status, but they were not required’.
And, rather than miracles, the central issue in all of the three statements of
Sathya Sai Baba that I have just quoted, seems to be his religious role—his ‘divin-
ity’, his identity as ‘the Avathaar’. He goes on from his claim that his ‘miracles’ are
‘not miracles’ and do not ‘prove Divinity’ to state that: ‘Baba’s endless work in all
the worlds—easy, no weight, always happy—that is the ‘miracle’, and this recalls
traditional descriptions of the idea of the līlā, the “play”, of the avatars. Freda
Matchett (2005:174,173), in a recent study that touches upon traditional represen-
tations of this phenomenon writes that: ‘līlā is to be seen not so much as one pos-
sible purpose of the Lord’s avatāras
21
as a quality which inheres in the avatāras
and in their actions, whatever their purpose may be’; ‘Even removing the earth’s
burden
22
is not a hard task… it is something which can be done līlayā (either ‘in
play’ or ‘with ease’)’. In any case, the most prominent genres of miracles associ-
ated with Sathya Sai Baba are themselves evocative of his divine persona.
By far the most common magical power attributed to Sathya Sai Baba is an abil-
ity to materialize sacred ash, known as vibhūti, which he regularly distributes to
his followers as a panacea. The very name vibhūti is identical to a generic term for
magical “powers” as given in some traditional works
23
; there is an important sense
in which the supposedly magical origin of this substance is implicit in its name.
But, as Daniel Bassuk (1987b:101), writing on avatars in general, states:
Vibhuti is related to Vishnu’s universal power, for in the Mahabharata Vishnu [“the
“pervading” deity (see p.182)] is often called Vibhu, a reference to his imperishable
source of existence. The substantive form of Vibhu is Vibhuti.
Since, as we will see, Viṣṇu is the deity most strongly traditionally associated with
the avatars, Sathya Sai Baba’s production of vibhūti can be taken, as Bassuk inter-
prets it, as an element of his avatar identity. David Bowen (1985:268), surveying
traditional symbolic associations of vibhūti, concludes that: ‘The various elements
in the connotation of the term vibhuti …suggest a focus on the empirical articula-
tion of divine glory and power’. Some of Sathya Sai Baba’s own views affirm
21
Cf. p.68 below.
22
See p.136 below.
23
See, e.g., “Vyāsa’s” Yoga-bhāsya on Yoga-sūtra 3:55.