5
5
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.
.
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section, we saw that Sathya Sai Baba himself holds it inappropriate to project ‘hu-
man foibles’ onto ‘the Avatar’ (i.e. himself). Many of his devotees also utilize this
type of reasoning in the context of the current controversies. Often, as Norris
Palmer (2005:117) notes in a recent academic account of the effects of the recent
controversies on Sathya Sai Baba’s devotees, they:
employ [either explicitly or implicitly] the Hindu concept of lila, or God’s play. Lila
is invoked both to explain the alleged or apparent misdeeds of Baba and to maintain
his perfection in the face of what can only be understood as the critic’s limited and
naïve understanding of the real situation.
We encountered the traditional roots of this concept above—it has long been used
to describe incongruous aspects of the behaviour of deities (especially avatars).
Similarly, specifically regarding the murder allegations, the NHNE Special Re-
port notes that:
Baba Himself spoke of the murders in His Gurupoornima lecture and dealt with the
question of whether the deaths of his near and dear were unavoidable. “Birth and
death go together. One should realize that death is a natural phenomenon and avoid
worrying about it... You must note that Swami’s life is in His own hands and not in
those of anyone else. If I will it, I can live as long as I please. Because He is the al-
mighty, God cannot behave in any arbitrary manner. Not realizing this truth, men
who are involved in worldly ways ask questions as to why in certain situations, God
did not use his limitless powers to avert certain untoward events...”.
38
Whatever else this may mean, it is clear that Sathya Sai Baba is again invoking his
(implicit) identity as ‘God’ in an attempt to dismiss suspicions about him (and any
fears his devotees might have for his safety).
On top of this, it is significant that Sathya Sai Baba’s identity as ‘God’, or as “the
avatar”, even when not invoked in such controversial contexts, looms large in the
writings of both his supporters and his detractors. It is certainly a topic that both
pro-Sai and anti-Sai factions see as important. Brian Steel, one of the more objec-
tive (and reserved) ex-devotees of Sathya Sai Baba, writes:
From the beginning of his Mission, it was SSB [Sathya Sai Baba] who assiduously at-
tracted attention to himself and encouraged his devotees to talk about the special
features he was promoting: his MIRACLES and his healing ability, his Avatarhood
and Divine powers, his relationship with the legendary Hindu Avatars (Rama and
Krishna)…. Although there are other important aspects of SSB’s Mission (his teach-
ings, the charitable work of his SSO [Sathya Sai Organization], for example), it is
those same fascinating Divine topics (Avatar, Omnipotence, Omniscience) which
devotees tend to hold uppermost in their minds when talking or writing about their
38
http://www.nhne.com/specialreports/srsaibaba.html [19-7-2006]
1
1
.
.
2
2
I
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n
d
d
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c
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D
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guru…. Over the past 60 years of his spiritual Mission, SSB’s claims of personal Di-
vinity and Divine Attributes and Powers, uttered in his public Telugu Discourses and
printed in a translated and edited form, have been numerous and unequivocal.
39
And other ex-devotees similarly, if usually more scathingly
40
, give prominence to
Sathya Sai Baba’s avatar persona.
Most Sai-devotees, for their part, take Sathya Sai Baba’s extraordinary claims at
face value. Satya Pal Ruhela (1985:65), for example, portrays Sathya Sai Baba as:
the only authentic source for the exact dates, years, locales and the names of per-
sons involved in innumberable pre-historic and historic events of the Indian legacy,
by dint of his supernatural memory or omnipresence as an incaration of God. …he
often informs us about the exact dates and other details about the Mahabharat war,
Lord Krisna’s birth and death, Christ’s birth, crucifixion, [the] origin of man etc….
Unfortunately for Ruhela, Sathya Sai Baba’s pronouncements in this regard are of-
ten inconsistent and/or inaccurate
41
, but it is not clear to me that Sathya Sai Baba
ever intends to provide historically accurate information of this kind. As we will
see, and as Beyerstein (1994) puts it, Sathya Sai Baba is generally ‘far more inter-
ested in the moral of the story than the morality of telling the story inaccurately’
42
.
This type of approach is common in traditional storytelling—as John Smith
(1991:82) observes: ‘Traditional history is not concerned with facts as such; it is
concerned not with the right story, but with the best story’. Sathya Sai Baba him-
self has said similar things
43
—if not quite going to the extent of admitting that he
often simply makes up “historical” details—and the moral of a story (a value re-
lated concept by definition) is perhaps intrinsically more “important” than any
specific historical details.
Still, as Ruhela’s example illustrates, most Sathya Sai Baba devotees take Sathya
Sai Baba’s word to be infallible, and his divine identity as axiomatic. Sathya Sai
Baba’s discourses are presented in the official periodical of his movement as: ‘Di-
vine Discourse’; ‘Avatar Vani’
44
(“Oration of the Avatar”); or at the very least—
when the discourse is aimed at his students—‘Gurudev Vani’
45
(“Speech of the Di-
39
http://bdsteel.tripod.com/More/doss2claims.htm [12-4-2007].
40
E.g., Robert Priddy writes of Sathya Sai Baba’s claims in this context as being ‘FOOD FOR SAI
BABA FANATISM’ [sic] (http://home.chello.no/%7Ereirob/saibabamystery.htm [29-7-2006]).
41
See, e.g.: Beyerstein (1994); http://bdsteel.tripod.com/More/doss1stories.htm [11-3-2007]; (or,
with stronger anti-Sai rhetoric) http://home.chello.no/%7Ereirob/Myth.htm [29-7-2006].
42
http://www.exbaba.de/files/A_Critical_Study.html [5-3-2005]
43
See, e.g.: pp.189,187; cf. p.173 below.
44
E.g. San 42 (1) 1-1999, inside front cover and p.1 respectively.
45
E.g. San 43 (9) 9-2000 p.266.