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Bharadwaja rose slowly and folded his hands.
Indra blessed him and said: …“Look here.”
Bharadwaja saw before him three mountain-sized masses of radiance. From each of
the three heaps Indra picked up a handful and placed them in Bharadwaja’s hands.
Immediately the three radiant objects melted in Bharadwaja's body and he felt a new
vigor.
35
To bless Bharadwaja, a number of groups of gods arrived - Surya, Chandra, Agni,
Varuna, Pushan, and Saraswati. To all the gods Bharadwaja made obeisance. Said
they to Bharadwaja:
“Bharadwaja, give as gift to the people of the world the wisdom of the Vedas. Estab-
lish morality. Teach people how to live a righteous life. Peace in the world has been
disturbed by the menace of the wicked demons. Try to overcome them. In your ef-
forts for this, we will help you.”
36
Here, then, are the fall (/stroke) and restoration/grace motifs—this last too
through handfuls of a certain substance (i.e. the sprinkling motif), and also the
idea of a subsequent divinely sanctioned mission—this, furthermore, being remi-
niscent of that of the traditional avatars in general (see p.68ff. above).
The motifs of a long life and of propitiating the gods for knowledge also occur
in other traditions associated with Bharadvāja. Sarmah (1991:17) notes a tradition
which has Bharadvāja approach Śiva’s son Skanda ‘with a request that he is to be
imparted esoteric knowledge of Śaivism’ and another in which he receives ‘brah-
mavidyā’ [knowledge of brahman] from Indra before in turn teaching it ‘to his dis-
ciples who desired ‘long’ life. Similarly, Sarmah (1991:275) describes a story from
the Caraka-Saṁhitā in which Bharadvāja is sent as an envoy of the ṛṣis to Indra to
learn Āyurveda (‘life-knowledge’—traditional “medicine”), successfully mastering
which, he ‘acquired a very long life’. Yet other traditions strongly associate Bha-
radvāja with the sprinkling and resurrection motifs of Sathya Sai Baba’s tale. In
one of these, as Sarmah (1991:81-82) describes it, while Bharadvāja’s wife was
preparing sacrificial offerings for Indra and Agni ‘a dark being came out of the
smoke from the hearth and began to consume the cakes she had prepared’. When
confronted by Bharadvāja, the ‘black’ being says:
I was cursed by Brahmā at a meeting of gods and Dānavas. [But] Being propitiated
by me Brahmā said to me, “When a great sage will, in course of time sprinkle you
with ambrosia, then only you will be redeemed from my curse, not otherwise.
Not having any amṛta—nor wanting to reduplicate the arduous task of churning
the ocean necessary for its acquisition (cf. p.179 below)—Bharadvāja, on instruc-
35
http://www.freeindia.org/biographies/sages/bharadwaja/page4.htm [15-6-2006]
36
http://www.freeindia.org/biographies/sages/bharadwaja/page5.htm [15-6-2006]
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tions from the ‘being’, sprinkles him with water from the Ganges river, transform-
ing him into his natural white colour, and thus procuring a blessing for the spot
from which the water was drawn. Similarly, in another traditional tale, as Sarmah
(1991:84-5) describes it, Bharadvāja’s sister is transformed from being ‘very ugly’
into a state of ‘incomparable beauty’, being sprinkled with water through the grace
of Śiva, who her husband had propitiated for this end—the spot upon which the
water fell becoming a particularly sacred place. Evidently the (conjoined) sprin-
kling and restoration motifs have strong traditional associations with Bharadvāja
37
.
Finally, as Sarmah (1991:19ff.,86ff.) also shows, Bharadvāja is instrumental in
some traditional accounts of the Rāma and Vāmana avatars—and in this respect
too is well fitted to take his place in Sathya Sai Baba’s personal avatar myth.
Again, there is no exact agreement with Sathya Sai Baba’s story in any of these,
but they are at least as relevant as the stories cited by Swallow above. The general
parallels here and in all of what we have seen above go some way towards eluci-
dating the mythological context of this particular claim of Sathya Sai Baba
38
.
There are strong Śaiva themes here, but also a few potential connections to
Vaiṣṇava traditions (which, as we will see, more strongly promote avatar(-like)
ideas), and I will further explore such suggestions of sectarianism in the next sec-
tion. Suffice it to conclude for now that Sathya Sai Baba’s presentation of his
background as an avatar ties in closely with traditional paradigms. Over the
course of this study, we will see this to be generally true of his divine persona as a
whole, and we will see more of this too in the next section, in which I will review
a number of sociological studies. These, while predominantly focussing upon
Sathya Sai Baba’s following, inevitably reflect in some ways upon his persona.
37
NB Of course, as Dandekar (1979:82,n42) notes, in Hindu traditions, more generally speaking, the
scripturally prescribed rites of taking a ‘bath (snāna), sipping of water (ācamana), and, particularly
sprinkling with water (prokṣana), [are] intended for physical and spiritual purification’.
38
NB In the course of my research I came across many other similar traditional tales, but these pro-
vide more remote or tangential parallels than those that I have outlined here. See: Smith (1985),
pp.155,258-9; Thomas Donaldson (1986), pp.64,n.44; Tagare (1997), pp.130-132; Sarmah (1991),
pp.72-7; entry on Bharadvāja in The Dictionary of Hinduism (M. Stutley & J. Stutley, Harper & Row,
San Francisco,1977); and http://www.bvml.org/SBTP/SNM/rudra2.html [13-6-2006].