3
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.
.
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a
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c
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r
e
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d
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o
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9
9
of this motif. Basham (1969:81) further notes that the ancient Hindu rituals pre-
liminary to the coronation of kings contain elements of symbolic deification, and
that, during one of these, the king ‘took three steps on a tiger’s skin and was thus
magically identified with the god Viṣṇu’. Moreover, Basham (1969:83) writes that
even the predominantly “secular” Artha-Śāstra ‘recognized that legends about the
origin of kingship had propaganda value’. Furthermore, as Basham (1969:85) goes
on to write, the Mānava-Dharma-Śāstra [“Manu’s Treatise on Dharma” (c.1
st
cen-
tury
CE
)] explicitly states that the king is formed of fragments of several major
gods
16
, so that he ‘surpasses all other beings in splendour’. We have already seen
Sathya Sai Baba refer to himself as a sort of super-god, a conglomerate of all con-
ceivable forms of divinity, and I noted that this has precedents in traditional ac-
counts of the avatars (see p.119).
Another important connection comes as both Werblowsky (1976:88) and Ba-
sham (1969:83) observe that Buddhist tradition portrays the miraculous birth and
auspicious bodily marks (lakṣanas) of the Buddha as being equivalent to those of
an ‘All-conquering Emperor’ (Cakravartin). Whilst Werblowsky juxtaposes this
with what he argues to be the comparative insignificance of Hindu sacred kingship,
we may note that there were (both later and earlier) Hindu equivalents of this
idea
17
. Indeed, Gonda (1954:165) points out the traditional belief that: ‘All para-
mount sovereigns bear a portion of Viṣṇu’s personality’ and notes that Viṣṇu him-
self ‘is also a cakravartin’
18
. We will see some echoes of this in Sathya Sai Baba’s
persona shortly, and we saw earlier that he claims to, or is believed to, possess the
‘marks’ of cakra, conch, and śrīvatsa (see p.72 above)—each of which are included
in most traditional lists of the above-mentioned lakṣanas.
Whilst, as Werblowsky’s above-quoted excerpt indicates, deities were certainly
common in ancient India, I would argue that it does not necessarily follow from
this that divinity was thereby ‘cheapened’. Kings were themselves common in an-
cient India and, as Basham (1969:84) himself notes, some kings were elevated
above others of their kind. Thus they were accorded such titles as Rājārājā or Rā-
jādhirājā, “King-of-kings”, or Mahārājā, “Great king”
19
. Similarly, as we will see,
some traditions explicitly posited gradations of divinity amongst avatars, or gave
them titles such as Devadeva or Devādhideva, “God-of-gods”, or Mahādeva “Great
16
On the significance of this, see Gonda (1965), p.133.
17
E.g., Basham (1969:83) mentions this. See also Gustav Roth (1987), pp.295-296,309,n.23.
18
On the term cakravartin, see also Gonda (1969), pp.123ff.
19
For more on traditional gradations of Indian kingship see Spellman (1964), p.64ff.
1
1
4
4
0
0
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3
.
.
A
A
N
N
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C
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E
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T
A
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N
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T
E
E
C
C
E
E
D
D
E
E
N
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T
T
S
S
god”. If divinity was cheap in ancient India, it was certainly not uniformly so, and
even the earliest traditions attest to crossovers of divine and royal epithets. Indra
and other gods are referred to as ‘rājā’ in the Ṛg-Veda, and Pollock (1991:43)
notes vedic passages in which, kings are called ‘not only “half gods” [ardha-
deva]… but also “gods among men” [devo martyāt]
20
. Other terms with dual di-
vine and kingly associations are: Nātha (“Protector”); Deva (“Illustrious One”)
21
;
Śrī (“His Majesty”, nowadays an honorific applied to distinguished men in gen-
eral); Īśvara (“Lord”, an important epithet of Śiva, and more generally of the Su-
preme Being); and Svāmī (“Master”). Sathya Sai Baba and other gurus are com-
monly addressed by this last term, and in fact, Sathya Sai Baba is regularly wor-
shipped with various combinations of almost all of the above-cited terms
22
. In ad-
dition to this, I would point out that, whilst it is true that, from an advaita view-
point, every person, and indeed every object has a claim to divinity (as Basham
(1969:86) puts it ‘even sticks and stones might be alive with inherent godhead’),
this has not stopped certain persons (and indeed certain objects) from being es-
teemed as especially sacred—albeit that this seems paradoxical. And kingship is
evidently a major paradigm by which such consecrations take place.
Angelika Malinar (2001:99) sees a paradox of Śaṅkara’s advaita teaching in the
fact that it was taken to confer upon him the ‘special status’ of jagadguru (“World-
Teacher”) and/or that of avatar. She writes that in some hagiographical accounts:
Śaṅkara’s task [i.e. as avatar
23
] involves an intellectual ‘conquest’ of the different re-
gions of India… [a] dig-vijaya [‘victory over the (four cardinal) directions’]… an en-
terprise traditionally ascribed to a king
24
. In fact, Śaṅkara is projected as having per-
formed what had once been part of the Vedic ritual of the consecration of the king,
the digvyāsthāpanam, the ‘mounting of the quarters of space’.
Sathya Sai Baba, whilst not precisely duplicating this feat, is certainly aware of it
25
,
and early in his religious career, made journeys with a large entourage to sacred
spots over almost the entire length and breadth of India. Furthermore, significant
events are said to have occurred at key locations.
At Cape Cormorin in the extreme South (Fig.14), the ocean is believed to have
20
For references to the Sanskrit terms here (and some others) see Spellman (1964:27,39).
21
On these epithets see (and cf.) Gonda (1969), p.4 and p.24 respectively.
22
E.g.: ‘Raja Rajeshwara… Raja Dhi Raja… Sai Maharaja… Deva Dhi Deva’ (SBM 329).
23
As we saw earlier (pp.68ff.), avatars typically come with a definite mission to accomplish.
24
See Smith (1985:65ff.) Smith writes: ‘impossibly many kings were credited with world conquest
by their willing poets. It was essentially a magical view of the world, devoid of military feasibility’.
25
See his discourse on 6-9-1996 (http://www.eaisai.com/baba/docs/d960906.html [23-11-2006]).