4
4
4
4
1
1
.
.
I
I
N
N
T
T
R
R
O
O
D
D
U
U
C
C
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T
I
I
O
O
N
N
T
T
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A
A
N
N
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this—he portrays the “materialisation” of vibhūti, both in his physical presence
24
and upon pictures of him at remote distances
25
, as evidence of his Divinity: ‘In or-
der to make known My majesty and My glory as the Divine that has Incarnated,
miraculous happenings of an amazing nature do take place in certain areas’
26
.
Similar to Sathya Sai Baba’s representations of the symbolism of vibhūti, are his
descriptions of the significance of his regular “materializations” of ovoid idols
known as liṅgams (“signs”). Swallow (1982:146-147) describes Sathya Sai Baba’s
supposedly magical production of these (preceded by his producing large quanti-
ties of vibhūti) at the annual ‘Mahāśivarātri Festival’
27
:
He joins the singing until his voice breaks and he appears to be undergoing great
physical distress. After some minutes he regurgitates a small lingam which devotees
believe has formed inside his body.
And Sathya Sai Baba, invoking folk-etymology, states that:
Lingam means, that in which this jagath (world of change) attains laya (mergence or
dissolution), Leeyathe. All Forms merge in the Formless at last. Shiva is the Principle
of the Destruction of all Names and Forms, of all entities and individuals. So, the
Linga is the simplest sign of emergence and mergence [(2-1969) S9 3:14].
This tallies with his above-cited description of the significance of vibhūti.
As indicated here, liṅgams are especially associated with the deity Śiva, but,
Sathya Sai Baba makes a point of noting some association also with Viṣṇu, the de-
ity who, as mentioned above, is more often associated with avatars:
the Sivalinga installed by Sri Rama in Ramesvaram, a pilgrim centre in Tamilnadu
[Fig.3a]. Rama, being Vishnu Himself, proved that He and Siva are basically one and
the same by installing a Sivalinga [SO1 2:6.125].
Sathya Sai Baba also explicitly presents his production of liṅgams as ‘an an-
nouncement of the advent of the Avatar’, describing these objects as ‘the Swa-
swaruupa (the real Form of the Reality)’
28
. There may be influences from folk-
religion here, for Günther-Dietz Sontheimer (1997:315-316), surveying ‘some
24
E.g. R.K.Karangia, God Lives in India (Prashanthi Nilayam, Sai Towers, 1997), p.12.
25
NB As Babb (1986:180) notes, “remote materializations” play an important role in Sathya Sai
Baba’s cult, in that they ‘contribute to its remarkable ability to sustain its energy despite the physical
remoteness of its presiding deity’ and, in light of Sathya Sai Baba’s statement here, we may here
confirm Babb’s hypothesis that ‘Sathya Sai Baba does not disclaim association’ with such events.
26
Sathya Sai Baba (22-11-1970) S10 35:234
27
NB Haraldsson (1997:248,n1) notes that: ‘A swami in Sri Lanka, Swami Premananda, has also
performed this feat during the Shivaratri festival’, and he cites C.T.K.Chari (1973) on this. More
recently, Sri of Kaleshwar of Penukonda has performed this feat (http://alxindia.blogspot.com/2004
/11/miracle-of-miracles-atma-lingams.html [20-3-2008]).
28
Sathya Sai Baba (26-2-1968) S8 8:34
1
1
.
.
2
2
I
I
n
n
d
d
e
e
c
c
e
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D
D
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s
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4
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5
5
terms which are ubiquitous in the practice of Maharashtrian folk cults and which
also have their equivalents in other regions and languages’, writes of the
‘svayaṃbhū [self-born
29
] liṅg’, through which ‘the [folk] god shows himself (sva-
rūpa) for the first time spontaneously, to his devotee… in the form of a stone’. I
will further discuss the symbolism of the liṅgam at a later stage (p.167 below); for
now, it is enough to note that Sathya Sai Baba links it to his avatar persona.
Sathya Sai Baba’s avatar persona, then, is clearly of paramount importance to
him, and this emphasis is generally reflected in the views of his devotees and de-
tractors. Haraldsson (1997:210) writes of a controversy that flared in the Indian
press in 1976 after Sathya Sai Baba refused to submit to a proposed clinical testing
of his miracles (by Indian academic sceptics) that: ‘The controversy was not only
about whether Baba can really perform miracles. For many people the more ap-
propriate question was, is he God?’ And Smriti Srinivas (2001:303) similarly
notes that Sathya Sai Baba’s popularity ‘has as much to do with the construction of
Baba as a cosmic avatar with a world mission as with that of an accessible magus’.
Specifically, in this last regard, I would point out that, each year, ‘Avatar Decla-
ration Day’—said to be the anniversary of Sathya Sai Baba’s first proclamation of
his divine identity
30
—is commemorated at his ashram
31
, and one only need consult
the official website of the international Sathya Sai Baba Organization to see that,
of the hundreds of discourses that Sathya Sai Baba has given, four in which he
most strongly proclaims his divine identity are given special prominence
32
. More-
over, Babb (1986:183), who we saw proclaiming the paramount importance of
Sathya Sai Baba’s miracles, himself acknowledges that:
it is possible to ‘believe’ in the miracles without believing in Sathya Sai Baba.
…What is most important is not belief in the miracles, but what devotees come to
believe about the miracles…. The very first thing that must be understood about
Sathya Sai Baba is that he is, in every sense that matters, a deity to his devotees.
And it is not merely ‘to his devotees’ that Sathya Sai Baba is a deity—this would
apply to most modern Hindu gurus. As Babb (1986:166) further points out, what
is unusual about him, is that his ‘assertion of divine status is expressed in the first
29
NB Despite Sontheimer’s assertions of the folk status of these ideas, they echo vedic views. Gonda
(1965:147) writes that: ‘According to ṚV. 10,121 the anonymous primeval Being became a golden
germ, which was deposited in the waters which produced the first god; according to Manu 1,9 this
seed became a golden egg, in which the Self-existent was born as Brahmā the creator’.
30
See p.288 below.
31
See http://www.srisathyasai.org.in/Pages/AshramInfo/Avatar_Declaration_Day.htm [11-3-2007]
32
See http://www.sathyasai.org/discour/content.htm [11-3-2007]