4
4
0
0
0
0
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
lel with charismatic “self-authenticating proclamations” of Jesus (“I am the resur-
rection and the life” etc.), or of Kṛṣṇa (“I am everything” etc.). And I would ad-
duce here the similar proclamations of prominent Sūfīs like al-Hallāj (“I am Real-
ity” etc.) and of Śaṅkara (“I am Kāśī”—the holiest of Hindu cities). I would sug-
gest that all of these, in addition to imbuing their speakers with charismatic au-
thority, can be seen as serving a pedagogical function. All of these proclamations
can be seen as provocations to religious believers for whom these sacred entities
symbolise distant spiritual goals; these are radical means of shifting the under-
standings of such persons towards a greater focus upon their own psychology (and
immediate environment) and/or their devotion to their religious teacher.
Despite such “radical means”, we have seen that Sathya Sai Baba’s orientation is
basically that of a traditionalist. We have seen a number of significant continuities
between his ideas and those of some of the leading exponents of Neo-Hinduism,
but we have also seen that Sathya Sai Baba himself is not a source of novel Neo-
Hindu forms—he uses modern material in traditional ways. To reiterate the words
of Bowen (1985:509) that I cited in Chapter 1, we have seen that, while Sathya Sai
Baba uses “modernity as a medium of expression, and as a source of metaphor in
teaching”, he does not adopt any fundamentally modern (secular, scientific, or his-
torical) ways of thinking. He does not (in Hacker’s definition) “reinterpret” tradi-
tional ideas in the light of modern philosophies; rather, he “finds” traditional spiri-
tual and ethical ideals in modern forms. Despite his patent modern influences
(and some that I have made patent above), he is very much a traditionalist; we
have seen more continuities between Sathya Sai Baba’s ideas and earlier traditions
than we have seen changes. This is not to say that Sathya Sai Baba does not inno-
vate—on the contrary, we have seen that he often does—but we have also seen
that he does so very much as a “mode of tradition”. He modifies traditions in tra-
ditional ways, and, as I have repeatedly pointed out, he usually does this to serve
traditional and/or ethical ends.
These, then, are my answers to two of the key questions with which I began
this study: “Why does Sathya Sai Baba portray himself as an avatar?” and “How
traditional is his representation of this persona?” (p.57 above). The other,
straightforward, but (as I suggested at the time) still important question: “What
does Sathya Sai Baba say about the idea of (especially himself as) the avatar?” I
have also answered. If not an entirely comprehensive survey of what Sathya Sai
Baba has to say of his divine identity, I have at least produced a thoroughly repre-
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
4
4
0
0
1
1
sentative account. Less representative, is my “history of avatar ideas” as a whole,
but I have, nonetheless, presented a fairly large amount of material on this, and I
can perhaps draw a few general conclusions from this.
I mentioned at the end of Chapter 2 above that Madeleine Biardeau (especially)
has criticized discretely compartmentalized treatments of Hinduism, the like of
which I have presented here, but such divisions have surely been necessary given
the volume and diversity of the material that we have encountered. Likewise,
whilst Hiltebeitel (1983:207) notes that Biardeau similarly dismisses a number of
scholarly theories purporting to account for the origins of various avatar figures,
again, I prefer to think that there is value in some of these. Sheth (2001:101)
notes some major variants:
European and non-Vaisnavite Hindu scholars have proposed various theories in con-
nection with the avatāras. (1) Viṣṇuization: a particular avatāra was originally not
considered to be a form of Viṣṇu but “Viṣṇuized” only later on. For example, in ear-
lier texts the fish is mentioned only as a fish and not connected with any deity; later
it is associated with Prajāpati, and only still later considered an avatāra of Viṣṇu. (2)
Apotheosis: the avatāra in question was first a human hero who was later divinized.
For example, it is claimed that Rāma is portrayed only as a hero in the earlier parts
(books 2-6) of the Rāmāyaṇa, but regarded as divine in the later parts (books 1 and
7). (3) Composite Personality: for example, Kṛṣṇa the child god, adolescent lover,
and adult hero are supposed to be three different Kṛṣṇas who were later combined
into one composite personality.
The first of these seems undeniable; the third, I will refer to shortly. We have only
encountered much controversy regarding the second, and what we have seen of
this is insufficient for us to draw any conclusions—there is far more to this debate
than I have even been able to touch upon. But we have seen that even Sathya Sai
Baba, who sometimes holds the Vālmīki-Rāmāyaṇa to be a literal record of histori-
cal truth (see p.173), proclaims that Vālmīki began writing this work with the
opinion that Rāma was an ideal man, before finally coming to believe that Rāma
was fully divine (see p.187). This, at least, is food for thought.
What other conculsions can I draw? There are a few more things that I can
say—both of Sathya Sai Baba and of other (modern and traditional) avatar figures.
Firstly, whilst we saw that Sathya Sai Baba undoubtedly exhibits close similarities
to many of the other modern Indian avatar figures, I have highlighted a major dis-
tinction between him and these others—the unusual extent of his self-made claim
to be “the avatar”. Behind this difference, from what we have seen, lie several fac-
tors. Most tentatively, I would suggest a contribution from something of the his-