3
3
9
9
6
6
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
variously connects it with or superordinates it to his famous “miracles”. We also
saw his avatar persona connected by him to his predictions of his popularity, and
we have seen that it is a strong theme in devotees’ representations of him.
For all of these reasons then, Sathya Sai Baba’s avatar persona is important—
and, as I showed in Chapter 2, it is a more pervasive aspect of his identity than
earlier scholarly accounts have noted it to be (Swallow focusing upon the role of
Śiva; Babb focusing on miracles; Srinivas subordinating it to sociological factors).
This is the first, and perhaps easiest, conclusion to which we might come. Not so
easy, is the question of interpreting Sathya Sai Baba’s many and varied representa-
tions of his persona. Are these are merely evidence of psychopathology, as some
of his detractors suggest, or might there be “method in this (apparent) madness”?
This is one of the major questions with which I began this study (p.57 above), and
it is not an easy one to answer. There is the question of what constitutes “mad-
ness”; we saw in the first chapter the testimony of at least one expert in the field
that Sathya Sai Baba might best be considered as a split (but still “healthy”) per-
sonality. And, perhaps, there is the question of what constitutes “method”; we
saw in Section 1.2 (p.52) that Sathya Sai Baba professes to favour “indirect”
methods, and, certainly, we are not dealing with a case of systematic philosophy—
I have had to rely largely on inference in uncovering his methods.
My own approach has thus been a somewhat indirect one—a tour through reli-
gious traditions produced over the course of more than three millennia, and I have
outlined and discussed many academic side-issues in the process. Both my study
and Sathya Sai Baba’s teachings are attempts to represent what it means to be an
avatar in the wake of thousands of years of Indian religious traditions, and it could
be argued that my work suffers from some of the failings (and perhaps lacks all of
the virtues) of Sathya Sai Baba’s own speeches and writings—viz. “cluttered eclec-
ticism”; “inclusivism”; and much “ad hoc” analysis. I have taken the views of nu-
merous scholars out of their original contexts, coordinated them with each other
(as in Section 4.4), and included them in various parts of my presentation, at the
same time excluding other views as being only “partially” valid (or even mostly
“wrong”)—a sort of transcendent inclusivism. But my methods do draw, albeit
eclectically, more upon the canons of academia than do those of Sathya Sai Baba.
Moreover, part of my thesis has been that the history of ideas of the avatar, and
Sathya Sai Baba’s extremely varied representations of them, cannot be adequately
described by any neat theological analysis. I have considered as full a range of po-
6
6
.
.
3
3
C
C
o
o
n
n
c
c
l
l
u
u
s
s
i
i
o
o
n
n
s
s
3
3
9
9
7
7
tentially relevant material as possible, and have tried to interpret it by whatever
means seemed to me to be conducive to an intelligible representation of it. In my
own way, and to the best of my ability, I have investigated Sathya Sai Baba’s
agency in claiming to be “the avatar” (how and to what purposes he makes this
claim), and have outlined something of the milieu within which he operates—
primarily its theological aspects, but touching upon some more general religious,
political, and cultural themes (divine kingship, devotion, South Indian traditions,
modern influences). At the very least, I have marshalled much information from
disparate sources into an coherent narrative portraying the origins and develop-
ment of Sathya Sai Baba’s persona and the traditions upon which it is based.
And I hope that I have indicated that there may be some “method” (however
loose or indirect) behind Sathya Sai Baba’s avatar claims—that he does seem to
put his avatar persona to pedagogical ends—often directed towards traditional
“non-dualist”, advaita, understandings, or, less subtly, to promoting an ethical
agenda—this despite the great variety of traditions to which he refers. We have
seen that he holds advaita views akin to those of Śaṅkara, for whom scriptural in-
junctions are sacred and valid until spiritual realization is attained. It could be
said of Sathya Sai Baba, as it has been of Śaṅkara, that he is ‘guiding pupils to the
advaitin insight on the basis of the multiple insights of scripture, unified, as he be-
lieves, by the principle of non-duality’
5
.
Nevertheless, whilst Suthren Hirst (2005:95) rejects the suggestion of some
scholars that ‘Śaṃkara is not really interested in establishing the truth through ar-
gument, but simply uses whatever argument is to hand to further his case’, this
does seem to apply to Sathya Sai Baba. The “multiple insights of scripture” upon
which he draws display a level of inconsistency that is incompatible with what we
can surmise of Śaṅkara’s views. They have more in common with what Urban
(2005:174) cites Rajneesh/Osho as claiming: ‘I am consistently inconsistent… I live
in the moment and whatsoever I am saying right now is true for this moment. …I
don’t think of the future at all’. Sathya Sai Baba indeed claims that he ‘does not
think’
6
, and we saw earlier (p.15) his attestations to the impromptu and unpre-
meditated nature of his speeches. But there is nothing distinctively modern about
this aspect of Osho’s teaching. His views recall something of what Dandekar
(1979:116-117) notes to be a tendency that ‘has characterised Hinduism almost
5
Suthren Hirst (2005), p.86
6
MBI 195 (9-12-1980)