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Fig.10 Sathya Sai Baba’s “fostering” of traditional vedic practices—the “Ati Rudra Maha Yajna”,
an eleven-day traditional ritual fire-sacrifice held in the Sai Kulwant Hall in Prashanthi Nilayam
in August 2006. Priests trained in vedic chanting and ritual, make offerings into sacrificial fire-
pits. Devotees claim that this sacrifice involves the greatest number of vedic priests ever as-
sembled. The ritual was subsequently repeated, with Sathya Sai Baba’s attendance as presiding
deity (said to be necessary for its performance), in Chennai in January 2007.
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jna’ (Fig.10) (“Great sacrifice to the Supreme Rudra (Śiva)”)—which, interestingly
from our point of view, is integrally linked to Sathya Sai Baba’s divine persona.
An invitation to attend the first of these yajñas (sent to all members of the saide-
votees_worldnet internet forum) claims that a ritual of this type:
has been performed only once before by Shiva for the Good of the World, Now it is
performed by Sai Shiva. …This Great Maha Rudra Yagnam brings together the Most
Scholarly Vedic pandits ever Assembled anywhere in the world, Never have so many
Vedic Scholars are going to [sic] assemble in a single place…. Major Portions of All
the Four Vedas have to be recited everyday during all the 12 days…. This Is not done
in any other of the Yagnas…. This is the Only Yagna which MUST HAVE a Divine
Personality as Its KARTA or the Head of the Yagna, This Yagna cannot be done
without Divinity as Its KARTA, This is a must for this Yagna….
20
And more such yajñas are planned—this is not some temporary concession on
Sathya Sai Baba’s part to the wishes of his devotees—Sathya Sai Baba’s divine
identity will be of practical import to his followers for some time to come.
Whilst Bharati (1970:274) does not mention ideas of the avatar as being of any
importance to the Hindu Renaissance, he does note that the Bhagavad-Gītā, the
most famous traditional exposition of avatar ideas, occupies a central place, and
this is true of Sathya Sai Baba. Bharati claims, however, that ‘the informed Hindu
must contest the Bhagavad-Gītā’s renaissance status: it is not canonical like the Ve-
das or the Upanisads: it is smṛti [‘remembered’], belonging to a category of texts
the acceptance of which is not incumbent upon the Hindu’. And this is problem-
atic, for Sathya Sai Baba classes the Bhagavad-Gītā along with the Vedas and
Upaniṣads as śruti (i.e. revelation)
21
and this is a thoroughly traditional view—as
White (1972:878) points out, the Bhagavad-Gītā was ‘important in ancient times…
and …was often afforded the status of Śruti even though it was not technically so’.
In a further contrast to Bharati, Harper (1972:90), writing at around the same
time as White, was the first to explicitly note Sathya Sai Baba’s ‘awareness of being
an avatara’, writing that (as exemplified earlier, p.46) ‘he speaks with a disarming
lack of embarrassment about himself and his deeds as a supernatural person’. He
compares Sathya Sai Baba in this regard with Sai Baba of Shirdi, but also espe-
cially with Meher Baba (1894-1969)—who, as he later says (1972:54), ‘explicitly
declared himself to be “the Avatar for this age”’. Harper (1972:65) goes on to
write, however, that for Meher Baba, at least:
the disciple as well as the Avatara is God. Man must awaken from his ignorance and
20
http://groups.yahoo.com/group/saidevotees_worldnet/message/1903 [10-5-2007]
21
See, e.g. SuV 1.
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try to comprehend the fact that not only is the Avatara God, but man, the ant, and
the sparrow are nothing but God.
And, as we have seen, Sathya Sai Baba too tells his devotees: ‘All of you are em-
bodiments of the Divine. Recognize this fact and strengthen this feeling within
you. The idea that God is different from you should be given up’
22
.
As a background for understanding such claims, Harper (1972:10-12) reiterates
that an important strand of the underlying philosophy espoused by such figures
can be traced back to the famous saint Śaṅkara (c.8th century
CE
), for whom:
The absolute reality is Brahman [God], and there is no other reality… Those who
are ignorant of the true nature of reality believe the world to be real, but the wise
who can see through the illusion realize that Brahman is the only reality… The Ad-
vaita (“unqualified monism”) of Shankara rejects all distinctions between objects
and objects, the subject and the object, the Self and Brahman as unreal and illusory.
We have already seen Sathya Sai Baba promoting some ideas similar to these, and
indeed Harper (1972:91) relates a story told by Sathya Sai Baba which concludes:
‘only Brahman exists. Neither “you” nor “I” exist in the ultimate sense’.
Greg Gerson (1998:61-62) goes into some depth on Sathya Sai Baba’s use of ad-
vaita ideas, characterizing the basic principles of advaita in a similar fashion to
Harper above, and explicitly making the point that ‘at the highest nondualistic
level, a “personal” God… is also illusory, as this is only a concept which exists in
relation to the evanescent matter and time-bound universe’. He also notes, how-
ever, that advaita does allow at least a preliminary place for dualistic conceptions
of, and devotion towards traditional deities:
It is only the most advanced students who are able to transcend the duality of name
and form to the extent that they can comprehend the unmanifest Godhead…. [T]he
path of devotion is often recommended until wisdom ripens. In fact, Shankara him-
self composed hymns in praise of traditional Hindu gods such as the forms of the
Divine Mother, Siva and Vishnu. Yet, even in these hymns, he emphasized that
these gods are simply concrete representations of the transcendent Brahman.
In consonance with this, as Gerson (1998:78) goes on to show, Sathya Sai Baba at
times also takes this view, saying, for example:
By slow stages, you will find that particular form [which you have chosen for wor-
ship] enclosing all beings and therefore assuming a Universal nature. It will gradu-
ally drop its boundaries of time and space and like the blueness of Krishna, pervade
the sky and sea and become a symbol for the depth of eternity.
I will have more to say about this later (p.201). Gerson (1998:59) further notes
that Sathya Sai Baba is evidently well aware of the teachings of Śaṅkara, for one
22
(28-3-1996) http://sssbpt.info/ssspeaks/volume29/sss29-08.pdf [14-6-2007]