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2.2 Becoming Baba; Bharadvāja
I belong to Apasthamba Suthra; I am of the Bharadwaja Gothra;
I am Sai Baba…. Your Venkavadhoota prayed that I be born in your family; so, I came.
1
Sathya Sai Baba was born on the 23
rd
of November 1926
2
in Puttaparthi
3
, being
named “Satyanārāyaṇa” after a deity worshiped by Easwaramma, his mother
4
.
Babb (1987:171) writes, based upon his assessment of Sathya Sai Baba’s author-
ized biography, that, other than these somewhat trivial details of his origins, the
‘facts grade off into symbolism’. And, certainly, as we will see hereunder and
throughout this study, this “biography” and its like (including Sathya Sai Baba’s
own renditions of his story) much draw upon, or at least accord with, traditional
religious paradigms. But, as I suggested in Section 1.1, looking beneath the sur-
face features of these accounts, there are some significant “facts”, or at least “likely
facts”, of Sathya Sai Baba’s background that can be ascertained.
Early in the second decade of his life, Sathya Sai Baba pronounced his identity,
in terms akin to those cited at top here, with Sai Baba of Shirdi (who had passed
away some 2o years previously). Deborah Swallow (1982:135) explains this claim
in terms of the symbolic heritage (especially ‘Saivite’, I will discuss this later) that
it supposedly enabled Sathya Sai Baba to access, suggesting his purpose to be that
of gaining ‘respectability and authority’. This, however, is problematic. His au-
thorized biography presents a view, echoed by Babb (1986:163), that, at the time
of his initial claim, ‘Sai Baba [of Shirdi] was unknown’ in the local environs
5
, and
Sathya Sai Baba has at times himself propagated this view. He even claims that
this ‘proves’ his identity with Sai Baba of Shirdi—for how otherwise, he argues,
could a 10 year old boy know of this figure when ‘nobody in this part of the South
1
Sathya Sai Baba (23-5-1940) Sathyam-1 (5) 38
2
Cf. p.338,n.41 below.
3
This according to his authorized biography—on which see pp.15ff. below. It is possible that
Sathya Sai Baba was in fact born in his mother’s family home in a neighbouring village (see, e.g.,
http://saibabaexposed.blogspot.com/2006/11/truth-about-sai-babas-birthplace.html [3-1-2007]).
4
NB N.Kasturi, Sathya Sai Baba’s official biographer, notes that: ‘The Sathya Narayana cult ...had
become popular in the region. It had spread wide in Maharashtra (where Shirdi is) and migrated
from there to Andhra, Orissa and other states’ (ECM 17). See Edward B. Harper (1964:184) for a
description of some of the details of Satyanārāyaṇa rituals undertaken in a South Indian home.
Bruce Tapper (1987:104) notes that: ‘People make a vow to perform this ceremony upon the suc-
cessful occurrence or completion of a desired event, usually associated with family well-being, such
as the performance of a wedding or the birth of a son’, but he gives a traditional story in which the
ritual was evidently performed in order to enable a king to have children, so this may have been
Easwaramma’s intention in her performances of this ritual.
5
Sathyam-1 (6) 46
9
9
8
8
2
2
.
.
S
S
T
T
U
U
D
D
I
I
E
E
S
S
O
O
F
F
S
S
A
A
T
T
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S
A
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A
had known or even heard of Shirdi Baba’?
6
If this was indeed the case, his claim-
ing identity with Sai Baba of Shirdi can hardly be thought to be something that
would increase his ‘respectability and authority’. Indeed, his family’s initial re-
sponse to his (admittedly somewhat bizarre, see below) process of identifying him-
self with this figure was to seek help for him from doctors and exorcists.
The recent devotional “biography” of Sathya Sai Baba, Love is My Form (Pad-
manaban, 2000:101-111) reports ‘no change’ in response to medical treatment,
and describes several torturous, but ineffective, exorcism attempts. Padmanaban
(2000:117) further complicates matters by noting, contrary to the above, that two
uncles of the young ‘Raju’ (as Sathya Sai Baba was then most commonly known)
‘were worshippers of Sai Baba of Shirdi, long before Raju announced himself as
being ‘that’ Sai Baba’. He notes that the young Sathya used to attend regular
readings of the life story of Shirdi Sai Baba that were held at their houses, and this
would seem to be a more believable context (from an ordinary perspective) from
which Sathya Sai Baba might have made his claim. But Padmanaban goes on to
inform us that young Sathya is supposed to have amazed all present at these read-
ings by his precise and encyclopaedic knowledge of this particular work.
This last feat might perhaps be explained by merely attributing an extraordinar-
ily accurate and efficient memory to the young Sathya, but many of his other early
associations of himself with Shirdi Sai Baba involved similar, or even more as-
tounding “miracles” (e.g. Fig.11c above)
7
. In facilitating his claim to be a reincar-
nation of Shirdi Sai Baba, Sathya Sai Baba also innovates, generating charismatic
authority by going against the recorded words of Shirdi Sai Baba—having him say
that he would reappear after eight years, instead of as the eight-year-old boy pre-
dicted by the written record of this prophecy
8
. And, even when his parents and
family accepted his claim, there were many others who did not. Sathya Sai Baba’s
most recent biographer Bill Aitken (2004:146) contrasts the ‘centuries of rancor-
ous argument before sophisticated churchmen could arrive at a formula to describe
the grandeur of Christ’s being’ with ‘the immediate acknowledgement of divinity
by the peasants of Rayalseema [sic, see p.281]. Certain of their own spiritual in-
sights, they promptly accorded their young prophet full honour in his own land’.
6
GLI 9
7
E.g.: ‘he would often materialise not only pieces of the robe or kafni worn by Sai Baba of Shirdi,
but also pictures of Him’ (LIMF 131, cf. 170-171); Sathyam-1 36, cf. Rigopoulos (1993), p.248ff. Cf.
also http://saibabaexposed.blogspot.com/2006/11/truth-about-sai-baba-rock.html [26-12-2006].
8
Sathya Sai Baba (23-10-1961) S2 20:102, cf. Rigopoulos, (1993), p.246ff.