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tegration. It is true that Viṣṇu is traditionally ‘the preserver’ of the cosmos, but his
avatars, as we will see, are believed to come to usher in quantum leaps from one
cosmological “age” of the world to another—a fact which surely makes him a
more suitable candidate for accommodating rapid social change. Furthermore, I
would point out that the traditional stories of Rāma and Kṛṣṇa (avatars of Viṣṇu)
have also been interpreted by some Indologists as parables for the supposed con-
quest and integration of indigenous peoples into Hinduism—thus, following
Sharma’s logic, they should be as well placed as Śiva to integrate “alien” influ-
ences. Not that this is likely to translate into practice—Noel Sheth (2002:108)
cites some examples in which these ideas too have been taken up on a popular
level, and, again, they seem to favour divisive, rather than integrative interests.
All of the above must surely lay to rest what we saw earlier to be the claim of
Swallow (and Babb after her) that Sathya Sai Baba’s primary identification is with
Śiva. But Srinivas (2001:299) suggests that it is not so important ‘what kind of
tradition (Saivite, Vaishnavite or any other) he represents’, and—whilst we saw
Lee (1982) note earlier that this issue is, or at least was, important to some of his
devotees—in the broader perspective in which Srinivas is operating, this is a fair
comment. And, despite what we have seen above, the general sense of Srinivas’
schema perhaps does contribute something to an understanding of Sathya Sai
Baba’s devotees’ perceptions of him—these have no doubt become increasingly
universalized. Most devotees today would certainly not attribute a sectarian iden-
tity to him. Indeed, in contrast to what we saw Lee (1982) note of controversies
amongst some of Sathya Sai Baba’s overseas Hindu followers regarding his align-
ment of himself with Śiva, Jody Marshall (1998:60,66)—interviewing an ethnic
Indian Canadian devotee—reiterates the claim of Sathya Sai Baba that I quoted
above: ‘This human form of Sai is one in which every divine entity, every divine prin-
ciple, that is to say all the Names and Forms ascribed by man to god, are manifest’,
and it is evident that her informant believed this, for—in describing some of the
traditional characteristics of the various images of Hindu deities which adorn her
home—she (the informant) emphasizes ‘their embodiment in Satya Sai Baba’, go-
ing on to cast the figure of Jesus in this light also.
This does not, however, as I hope to have shown, translate into such a great
change in Sathya Sai Baba’s presentation of himself. Srinivas’ “phases”, if applied
to what we can glean of Sathya Sai Baba’s self-understanding, overlap considera-
bly. The only exception is perhaps the period of his initial identification with
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Shirdi Sai Baba, but this seems to have lasted less than a decade—only half of the
time that Srinivas allots to it. And Sathya Sai Baba’s identity as Shirdi Sai Baba
certainly carries through into the later phases of his persona also—so, in this
sense, even this first phase is not a discrete entity. Whatever may be behind
Sathya Sai Baba’s various personae, it is not simply a calculated attempt to adapt
to the expanding geographical spread (and/or economic circumstances) of his fol-
lowing
30
. Babb (1987:174) summarises well the interpenetrating nature of Sathya
Sai Baba’s various identities:
As in a geological deposit… nothing is lost, for residues of older identities continue
to exist below the newer and higher strata. Thus, the playful, Krishna-like child
lives on…. And the identity of Shirdi Sai Baba is retained…. But all these images are
understood to be modulations of the most inclusive identity—that of the sacred
atemporal all… a divine being beyond the limits of time, space, and gender….
And his last point here hints at one possible answer to the question of what may
be behind Sathya Sai Baba’s divine personae—often, as we have seen, and will fur-
ther see, Sathya Sai Baba connects his identity statements to the ‘sacred atemporal
all’ of traditional advaita ideology.
We have in this section (and earlier, in Section 1.4) that there are a significant
number of sociological studies of Sathya Sai Baba and his following, and I would
note that this reflects a general scholarly trend towards a focus on the audience-
related dynamics of religious traditions. Whilst my own study goes against this
trend—in focussing upon Sathya Sai Baba himself—I have, as I hope to have
shown in my first chapter, carefully though out my approach, and I will conclude
this chapter with a few more observations in this regard. Thus, I would point out
that the audiences delineated in most of the studies of Sathya Sai Baba that we
have encountered are physically remote from him. No doubt, their occasional vis-
its to his ashram have influenced him in subtle ways, but it is my impression that
Sathya Sai Baba is very much a strong-willed and self-directed, self-determining
individual, unlikely to be much swayed by such contacts—he says:
My exultation is Mine, My prompting is Mine. I will never abide by another’s likes or
dislikes. I do not pay heed to such. …All are in my Control; then, who can tell Me
what to do? [(21-10-1961) S2 22:114]
30
NB A second article by Srinivas (2001), promisingly titled ‘The Advent of the Avatar’, very much
parallels her 1999 article (to which I have referred here), but Srinivas recently informed me (in a
personal communication, 10-4-2007) that she has since abandoned her notion of discrete phases in
Sathya Sai Baba’s persona. She does not, she says, invoke these in her forthcoming book (Srinivas,
2008), which focuses on ‘the varied cartographies, somatic dispositions, and cultural memories im-
plicated in urbanization and transnationalism’.