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Kabir’s doctrines, although syncretic, are steeped in Hindu thought…. The associa-
tion of Sai Baba of Shirdi with Kabir rests at the level of general similarity rather
than that Sai Baba specifically claimed any connection with the mediaeval saint.
As I noted in Section 2.1, however, Sai Baba of Shirdi is claimed to have explicitly
associated himself with Kabīr on a number of occasions. Swallow (1982:135) next
attempts to downplay Muslim influences on Gorakhnāth and his followers, but this
proves to be similarly unconvincing—amounting to little more than her stating
that they ‘are Saivite yogis in outward appearance as well as in theology and prac-
tice’. There is some truth in this—as Daniel and Ann Grodzins Gold (1984:115)
note, ‘in recent times… Gorakh Nath has been identified with Shiva’—but Swallow
does not attempt to rebut the evidence that we saw White presenting above.
Connecting, nonetheless, Sai Baba of Shirdi to these figures through the ‘use of
the dhuni’, Swallow proceeds to claim that Sathya Sai Baba:
has dropped the Islamic associations and instead places greater stress on elements
adopted from the Saivite tradition…. Sathya Sai Baba has made his connections with
the god Siva in preparation for the later claim he made to be the god himself.
But this also proves to be problematic, for the implication that Sathya Sai Baba’s
identification of himself as a deity is some sort of calculated move on his part con-
flicts with what Swallow herself (1982:128) tells us about him—the first of two
major episodes through which she maintains that Sathya Sai Baba propagated this
identity occurred, she notes, after a three-month-long ‘physical and spiritual crisis’,
in the course of which he ‘collapsed and fell unconscious and remained so for sev-
eral hours. …He suffered in turn from bouts of manic elation or deep depression’.
Swallow (1982:136) similarly describes a second episode—after which, she says,
he proclaimed his identity as ‘an incarnation of the god Siva himself’:
Sathya Sai Baba was suddenly afflicted with a seizure which paralysed him for a
week… at the end of that time he performed a miraculous cure on himself by pour-
ing water with his less paralysed right hand onto his left arm and leg….
This is hardly the cool, calm, and conscious planning of a divine persona that
Swallow’s conclusion seems to imply.
Swallow goes on to quote an account from Sathya Sai Baba’s official biography
of a speech he made following the second of the above episodes:
‘…I am Siva Sakti,’ he declared, ‘born into the gotra of Bharadwāj, according to a
boon won by that sage from Siva and Sakti. Sakti herself was born in that gotra of
the sage as Sai Baba of Shirdi; Siva and Sakti have incarnated as Myself in his gotra
now; Siva will alone incarnate as the third Sai in the same gotra in Mysore state’.
But, in light of this, it is odd that Swallow (and, following her, Babb (1986),
1
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pp.166-167) insists on describing Sathya Sai Baba as an avatar of Śiva—albeit in
his androgynous aspect. Indeed, Bowen (1985:200f.) and Srinivas (2001:298),
challenge this de-emphasis of the importance of Śakti—and we will see that they
are right in doing so, for Sathya Sai Baba sometimes even explicitly identifies him-
self with the purely feminine aspect of divinity (see p.279 below). Unfortunately
also, this passage contains a misquote on the part of Sathya Sai Baba’s biographer
Kasturi—later printings report Sathya Sai Baba as identifying Sai Baba of Shirdi as
‘Siva’, and ‘the third Sai’ as ‘Sakthi’
30
. Nevertheless, this, as we will see, has only
minor ramifications for Swallow’s overall argument in this respect.
Indeed, Swallow goes on to show some quite credible similarities between
Sathya Sai Baba’s explanation of his identity as Śiva and some of the traditional
mythology associated with this figure. She continues her above quotation of
Sathya Sai Baba’s speech as follows:
‘This illness had to be borne by Sakti for she incurred the ire of her Lord by neglect-
ing to notice Bharadwāj for full eight days at Kailas their home. As a consequence of
the neglect Bharadwāj suffered a stroke; Siva sprinkled restorative water and cured
him. Today you saw the illness of Sakti cured by Siva by the same means…’.
And she goes on to claim that: ‘A number of Siva myths are clear structural equiva-
lents of this story’—paraphrasing a passage from the Śiva Purāṇa as follows:
Siva and Parvati [a.k.a. Śakti] appoint the god Bhairava as a watchman while they
indulge in different sports of their choice. In the middle of their play Parvati as-
sumes the form of a mad woman and goes up to the door. Bhairava glances at her
‘as at a woman’ and she become furious and curses him to be born as a human on
the earth. Siva then consoles Bhairava and when Bhairava takes mortal form, Siva
does likewise [p.141].
The similarity of this passage with Sathya Sai Baba’s account is obvious, and be-
comes all the more remarkable when we note that a fuller version of this passage
as reported in Sathya Sai Baba’s collected speeches (to which Swallow does not re-
fer) provides, in addition, parallels to the sport, glance, and consolation motifs:
30
NB The reference here is to Sathyam-2 (5) 89. Swallow cites a 1973 edition, and Bowen
(1985:140) quotes a 1975 edition to the same effect, but a later edition, containing a preface dated
1981, shows obvious evidence that an emendation has been made, with the word ‘Sakti’ inserted for
the (shorter) word ‘Siva’ and so jutting well out into the centre margin. The speech of Sathya Sai
Baba quoted in the passage is given in his collected speeches—the earliest version of it that I was
able to consult was a 1988 printing, but this was in the original typeface, with no evidence of emen-
dation, and has Sathya Sai Baba identifying Sai Baba of Shirdi with Śiva. Furthermore, as Bowen
(1985:175) notes, some of the devotees of Sai Baba of Shirdi (independently) ‘regard Shirdi Baba as
Shiva incarnate’. Kasturi often seems to quote Sathya Sai Baba from memory, so most likely simply
misremembered this particular detail (cf. (note xxiii) http://www.saiguru.net/english/articles/02
shivashakti.htm [19–2–2006])