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If I will it, I can live for as long as I please. I can also terminate it at will. It is my
will that decides and not any other person.
52
And in making such assertions he has at least some traditional precedents. Bhāga-
vata-Purāṇa 11:30.39 has Kṛṣṇa saying that his being struck by the hunter’s arrow
was ‘exactly what was willed by me’
53
, and Vālmīki Rāmāyaṇa 7:100.10, similarly
describes Rāma’s ascension as “deliberate” (viniścitya).
Sathya Sai Baba’s speeches give few clues as to how he believes he will meet his
end, but rumour in the Sathya Sai Organisation has it (upon what basis I do not
know) that he will “merge” with the Chitravati river—thus meeting his end in a
manner reminiscent of Rāma. And Sathya Sai Baba does say of himself:
This body has been assumed to serve a purpose: the establishment of Dharma and
the teaching of Dharma. When that purpose is over, this Body will disappear, like a
bubble on the waters [(25-12-1970) S10 39:262].
Here, as in the passage that I quoted from Parrinder above, the “purpose” of the
avatar is emphasized—support for the suggestion that I made earlier that this is a
“universal” of the avatar traditions—purpose even seems to determine the avatar’s
lifespan. And Sathya Sai Baba is not alone in this view—it is said of Adigalar too
that: ‘As soon as the main objective is completed the Avatar goes back to the king-
dom of God that is Sukshma [“subtle”] world, in the predetermined way’
54
. As to
what effect such an end might have upon Sathya Sai Baba’s following, I might note
a potentially parallel case in the fact that the (appropriately named) Swāmi Rāma
Tīrtha (d.1906)—a modern Indian avatar who committed suicide by drowning—
was glorified by his followers for having met his end in the manner of Rāma
55
. As
Bassuk (1987b:100) notes, [one story of] Caitanya’s death has him too ending his
earthly sojourn in this manner. Clearly, tales of Rāma’s passing constitute the ma-
jor paradigm for subsequent avatar figures (I have not heard of any modern figures
who are presented as having been shot in the foot, like Kṛṣṇa).
Oddly, Bassuk (1987b:182) sees a ‘SUFFERING DEATH’ as a mytheme of the
avatar traditions—describing this in the case of the modern avatars as follows:
The model of Jesus and his crucifixion has entered the general consciousness of
mankind. Meher Baba suffered one mishap after another and viewed it as the divine
plan that Avatars must suffer. Ramakrishna was afflicted with cancer of the throat,
which was his ‘cross to bear’.
52
http://members.rediff.com/saivani/SriSathyaSaiBaba.htm [23-5-2007]
53
Tagare (1978), part 5, pp.2117
54
http://www.omsakthi.org/writings/avatar3.html [20-2-2007]
55
See R.Rinehart (1999), p.124.
3
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T
It is true that, as in Christianity where Jesus’ suffering is understood as an atone-
ment for human sins, so the dying Ramakrishna was addressed by a devotee who
said, ‘Sir, your illness is for the sake of others. You take upon yourself the sins of
those who come to you. You fall ill because you accept their sins’. But, even here,
there are docetic interpretations—for Ramakrishna: ‘Only the body suffers. When
the mind is united to God it can feel no pain’, and he was only unable to pray for
healing for himself because his will was merged with that of the Divine Mother
56
.
Similarly, Aurobindo held that: ‘all those claimed to be Avatars have died—
some by violence [i.e. Krishna], some by cancer [i.e. Ramakrishna], some of indi-
gestion [i.e. Buddha] etc.’
57
, and Aurobindo’s devotees observed of him, illness-
stricken on his own deathbed, that they had ‘seen Him curing the illnesses of oth-
ers. But now at this crucial hour He had no interest in Himself!’
58
But, when
asked about his condition, he is said to have replied: “Trouble? Nothing troubles
me —and suffering! one can be above it.” And Meher Baba, of whom Bassuk is
presumably predominantly thinking, died after suffering several severe and undi-
agnosable illnesses
59
—after predicting that he would end his days as a victim of a
dramatic and violent murder
60
. But even he sees suffering as ultimately ‘illusory’.
Meher Baba did, however, exhibiting his Christian influences, state: ‘still, within
the realm of illusion, it is suffering.... That was why I suffered incalculable spiri-
tual agonies’
61
. But Sathya Sai Baba’s attitude resonates more with that of the
other figures described above—he says of one of his many accidental injuries:
Although there was excruciating pain on account of the injury, through self-control,
My mind did not think about it. If the mind had been dwelling on the pain, the pain
would have been greater. The best medicine for the pain is diverting the mind.
…The body is subject to ailment from time to time. It comes and goes. If I rid myself
of any ailment instantaneously, people may comment: What a selfish person is Sai
Baba? He cures His illness immediately. But He does not remove the pain of others.
…Sometimes I take on the ailments of the others. I do this for My own delight and
not out of any external pressure [ (26-8-1988) S21 23:187-188].
There is a further contrast here with Meher Baba, for whom the avatar does not
take upon himself the illnesses of devotees
62
.
56
Pavitrananda (1943), p.584-585
57
Nirodbaran (1983), Vol.1, p.169
58
http://www.searchforlight.org/lotusgroove/sadhaks/aCallfromPondicherry.htm [23-5-2007]
59
Needleman (1970), p.88
60
Purdom (1964), p.272
61
J. Needleman (1970), p.82 [excerpting Meher Baba (1967), p.248]
62
Purdom (1964), p.391.