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the avatar, and the “story” of Sathya Sai Baba as told in English-language works
that have been published on him. A less ambiguous subtitle for my study might
have been: “a history of some ideas of the avatar as pertaining to the persona of
Sathya Sai Baba, and vice versa”, but in this, all poetry (and the reference to
Sathya Sai Baba’s remarks on “His story”, see p.24 above) are lost. At least in the
domain of titles, some poetic license is surely permissible.
In order to demonstrate something of my approach, I will briefly take up here
the passage from one of Sathya Sai Baba’s speeches that I quoted at the head of
this section—his proclamation of the impossibility of “explaining” his avatar iden-
tity. He elsewhere makes the same point more bluntly:
Raama came, Krishna came, Sai Baaba came, this Puttaparthi Sai Baaba comes
and challengingly declares that He is all These! How can this be? …You can never
understand this phenomenon. That is the understanding you need. I am incompre-
hensible.
4
Why should Sathya Sai Baba make such declarations? Some of his devotees evi-
dently take them at face value, as a very real deterrent to intellectual investiga-
tions of him
5
, and given the controversies mentioned earlier, this could be seen as
something sinister, but I would suggest here that they are to some extent a conse-
quence of the traditional theological background upon which Sathya Sai Baba of-
ten draws. We have already seen, and indeed will see throughout this study, that
whilst he may appear to give certain details about a situation, he sometimes has a
non-dualistic theological agenda in doing so—this, not the veracity of any particu-
lar statement he may make, often appears to be his primary concern. Perhaps,
rather than declaring his own intuitive knowledge of his incomprehensibility, he is
primarily promoting this agenda.
Ideas of the ultimate incomprehensibility of the spirit (ātman) have a long his-
tory in Indian religious traditions, and Sathya Sai devotee M.N.Krishnamani
(2001:9) quotes a verse from the Kena Upaniṣad [2:3] describing the ātman in
terms that closely parallel Sathya Sai Baba’s point in the passage that I cited:
‘Those who have known Him and have known that He cannot be known, alone have
known Him properly’. More to this effect, Jan Gonda (1965:147) cites another
upaniṣadic description of the ātman: ‘Unconceivable, …profound, mysterious,
…secret, …unknowable, …indescribable’, and Sheldon Pollock (1991:40) notes
that incomprehensibility is central ‘to ancient myth and to the understanding of
4
Sathya Sai Baba (10-1961) S2 22:112-113
5
See, e.g., Ruhela (1985), p.2; A.N.Haskar, cited in DI 141.
1
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.
.
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the divine in early Indian thought’—connecting this with the avatar traditions:
an attempt is made to give expression to the incomprehensible character of the di-
vine, whereby we can begin to understand that it does not exist within the world of
nature… that it is not constrained by the limits of the possible….
Indeed, some traditions quite literally describe their avatars as ‘incomprehensible’,
or ‘inconceivable’
6
. Perhaps Sathya Sai Baba is here drawing upon such traditions.
On top of this is a sense of incomprehensibility that derives from the very na-
ture of the avatar as an idea in itself—as connoting a finite, human, embodiment
of an infinite omniscient deity. Sathya Sai Baba says of himself:
Students are sometimes confused. They feel, if Swami is God, will He do this or that.
How can you decide what God should do? No one has the authority to question the
powers of God.
7
And Pollock (1991:19,20) inadvertently parallels him in asking:
What… are the standards for deciding whether behaviour is reasonable and logical
in the case of a being so resolutely unreasonable and illogical as a human embodi-
ment of divinity?
‘What is “contradictory” in the behaviour of “human incarnations,”’ says Pollock,
‘may only be so according to a narrow theological rationalism’ imposed by West-
ern interpreters upon Indian traditions for which these same “contradictory” as-
pects ‘have so often been a source of religious mystery and the object of theologi-
cal reflection’. To give some concrete examples, Sathya Sai Baba says that, whilst
he is sometimes ‘tender’ and compassionate, he must sometimes ‘punish’ or ‘criti-
cize’ his devotees due to the presence of both ‘mother and father… Shiva Shakthi’
aspects in his avatar
8
; or he excuses his occasional (‘pretend’) outbursts of anger
9
and/or wilful disregard of people
10
as being ‘solely to correct the erring devo-
tees’—just ‘love in another form’
11
. Some of this echoes traditional portrayals of
Kṛṣṇa as ‘having acted as though angry’ in order to correct wayward souls
12
.
Babb (1986:186ff.) writes on the implications of such a philosophy, observing
that Sathya Sai Baba’s perceived indeterminacy is ‘crucial’ to many devotees’ un-
derstandings of his divinity, as it allows for an almost total lack of accountability in
6
See: Bhagavad-Gītā 7:26, 8:9 (“acintya”), 10:15; Bhāgavata-Purāṇa 10:70.38, 10:16.46, 10:48.27
7
(23-11-1999) http://www.sssbpt.info/ssspeaks/volume32/sss32p2-16.pdf [16-5-2007]
8
SSB 74, 288
9
(2-10-2000) http://www.eaisai.com/baba/docs/d001002.html [12-7-2007]
10
(27-9-1987) http://www.sssbpt.info/ssspeaks/volume20/sss20-22.pdf [12-7-2007]
11
(11-2-1964) http://www.sssbpt.info/ssspeaks/volume04/sss04-04.pdf [12-7-2007]
12
See, e.g., Laine (1989), p.221.