2
2
.
.
3
3
S
S
a
a
t
t
h
h
y
y
a
a
S
S
a
a
i
i
,
,
S
S
e
e
c
c
t
t
s
s
&
&
S
S
o
o
c
c
i
i
o
o
l
l
o
o
g
g
y
y
1
1
1
1
7
7
At the First World Conference of Sathya Sai Seva Organizations at Bombay in 1968,
after inaugurating the center of the World Council of Sai Organizations in Bombay
called Dharmakshetra, ‘the field of righteousness’
3
, Baba announced that he was the
avatar or incarnation of Sai and he had come to establish dharma. In June the same
year he left for a tour of East Africa, his first and only foreign visit…. The growth of
the organizational bases of the movement and that of Puttaparthi into a miniature
city with international links parallels three phases in the representation of Sathya
Sai Baba’s persona and the reconstruction of the memory of Shirdi Sai Baba. The
first phase stretches from 1940 to about 1958 when he declared on various occa-
sions that he was Sai Baba of Shirdi reborn. Then there is an intermediate phase till
1968, when there is a suggestion of his avatar-hood, but chiefly as an avatar of Siva
and Sakti. At the first world conference in 1968 came the explicit declaration that he
was an avatar who had come to restore righteousness for all humanity.
Whilst Srinivas sees no evidence in the earliest stage of Sathya Sai Baba’s religious
career that he considered himself to be an avatar, I would point out that the con-
cept, if not the term ‘avatar’ is very much present even in his initial identity claim
(cited at the head of the previous section). His statement: ‘Your Venkavadhoota
prayed that I be born in your family; so, I came’, surely portrays him as a deity in-
carnating in response to the prayers of the righteous—a motif common in tradi-
tional avatar accounts.
Moreover, despite Srinivas’ assertion to the contrary, explicit references to
Sathya Sai Baba being an avatar do occur very early in his teachings. Sometime
around 1945-1946, he is said to have pronounced: ‘I am that Krishna [that sang
the Gita]. When I am here right before you, why should you read the Gita?’ And
in the late 1940’s, we are told:
Swami never took sweets, ghee, milk, or curds. When pressed by devotees for the
reason, Swami replied that He had had enough of them in Kṛṣṇāvatāra [SSSA15].
Identifying himself with Kṛṣṇa as the composer of the Bhagavad-Gītā, and invoking
popular fables of the child Kṛṣṇa’s love of sweets and dairy products, Sathya Sai
Baba evidently understood himself to be a major avatar.
And there are further references also—a devotee relates the following story
from October of 1947:
In the place where the mandira [Sathya Sai Baba’s “temple”] stood, there was a for-
est full of tulasī. Swami revealed that Lord Nārāyaṇa as a ṛṣi had meditated there.
Referring to Himself, He said that the same ṛṣi had reincarnated now [SSSA 47].
Here, the reference is to a ṛṣi (seer) by the name of Nārāyaṇa, who was feared by
the gods for the fierce austerities that he undertook and who came to be tradition-
3
I.e. after Bhagavad-Gītā 1:1.
1
1
1
1
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
H
H
Y
Y
A
A
S
S
A
A
I
I
B
B
A
A
B
B
A
A
ally regarded as an avatar of Viṣṇu
4
. Moreover, even in this period, we find proc-
lamations anticipating Sathya Sai Baba’s aspirations to the status of a universal de-
ity—as Bowen (1985:480) notes, it was as early as November of 1949 that Sathya
Sai Baba first claimed: ‘All names (of God) are mine’ (albeit that this claim was
‘made privately or in a select gathering’)
5
. Yet further evidence comes in October
1953, when Sathya Sai Baba gave his first public discourse. He refers to himself as
‘Niraakaara (formless)’
6
which has become ‘Sakaara [sic]
7
(one with form)’—i.e.
as the avatar—and describes some of the ‘various ways’ in which he will carry out
his ‘mission’ (the idea that the avatar comes with a mission being, as we have
seen, one of the few universals of the avatar traditions. Furthermore, the means
that he gives for carrying out his mission: ‘leela’, ‘mahima’, and ‘upadhesha’
(‘prank’, ‘miracle’, and ‘instruction’)
8
, are also traditionally associated with the ma-
jor traditional avatar figures—especially Kṛṣṇa. Indeed, at the conclusion of the
discourse in question here, he clearly associates himself with Kṛṣṇa:
Do not be led away by doubt and vain argument; do not question how and whether I
can do all this. The cowherds of Brindhaavan also doubted whether the little boy
who grew in their midst could lift Govardhanagiri and hold it aloft! The thing
needed is Faith, and yet more Faith [(10-1953) S1 1:4].
His reference is to the traditional story of the child Krishna lifting aloft a mountain
to use as an umbrella to protect his devotees from the wrath of the storm god
9
.
There is, then, far more in this first “phase” of Sathya Sai Baba’s persona than the
claims to be ‘the Sai Baba of Shirdi reborn’ that Srinivas notes.
Similar, if perhaps lesser, problems pertain to the second of Srinivas’ above-
described phases. Whilst there certainly are some “suggestions of avatarhood”,
and whilst, as we saw in the previous section, the most spectacular of these did
chiefly identify him as an avatar of Śiva and Śakti, in 1961 Sathya Sai Baba made
the following testament to his avatarhood in Vaiṣṇava terms: ‘Raama and Krishna
and Sai Baaba appear different because of the dress each has donned, but it is the
Self-same Entity, believe Me’
10
. And in 1964, he repeated much the same state-
4
See Daniélou (1964), p.182 (especially n1,n2). NB Kasturi lists in this time-period several “mi-
raculous” identifications of himself with the avatars of Viṣṇu (Sathyam-1 (6) 50ff.).
5
NB Bowen cites Sathyam-1 108,145
6
NB This Sanskrit term connotes Viṣṇu, Śiva, and, more generally, ‘the universal spirit, god’ [MW].
7
I.e. sākāra = sa (with) + ākāra (form).
8
Sathya Sai Baba (10-1953) S1 1:2
9
See, e.g. Bhāgavata-Purāṇa 10:25ff.
10
Sathya Sai Baba (21-10-1961) S2 18:92