3
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Fig.15 Golden Sands — Sai
“creates” a statue of Kṛṣṇa
on the beach at Dvārakā.
magically offered a ‘pearl garland’ at his feet
26
, and, as
Haraldsson (1997:193) reports, on a beach near Dvārakā
(named after a legendary abode of Kṛṣṇa) in the
extreme West (Fig.14), devotees recollect that ‘straight
from the sands He brought out a beautiful, glittering
Lord Krishna playing on the flute – magnificent – a
statue of solid gold of about a
foot high’ (Fig.15). Moreover, interestingly—in light of
what we have already seen to be his affinity with
Śaṅkara—he made a point of visiting at least two of the
major temples associated with this figure: Badarīnāth, in
the extreme North; and Śrīsailam, the ‘Badri of Peninsular
India’ (Fig.14), supposedly performing magical rituals
before the astonished priests of each for purposes of
‘multiplying the potency’ or ‘charging the battery’ of the
idols therein
27
. And he explicitly correlates the former of
these instances with his avatar identity and with relics of Śaṅkara’s dig-vijaya:
Shankaraachaarya brought five lingams from Kailaas and installed one each at
Dwaaraka, Sringeri, Badhri and Puri [i.e. at the (approximate) extremes of the four
cardinal points in India (Fig.14)] and the fifth he placed at Chidambaram
28
[Fig.14].
Of these, the one at Badhri has the Naaraayana amsam (orientation) and that had to
be consecrated afresh. That was My task… I had to accomplish it this year itself, for
this is the 35th year after this Avathaar took birth and this is also the year when the
35th successor to the Shankaraachaarya Peeta is at Shringeri.
29
An account of Śaṅkara’s supposed retrieval of these liṅgams from Kailāsa—the tra-
ditional mountainous (heavenly) abode of Śiva—is given in a traditional work
known as the Śivarahasya Mahetihāsa [“Great History of the Secret of Shiva”]
30
.
In this last regard, it is possible that Sathya Sai Baba is seeking in the above to
26
Sathyam-1 12:192 [p.202 in some versions] (cf. Sathyam-1 8:105); Haraldsson (1997), p.92.
27
Sathyam-2 3:27-31; Sathya Sai Baba (4-7-1961) S2 11:47 [See also Vijayamma (nd), p.61ff.]
28
Cf. http://www.eaisai.com/baba/docs/d960907.html [14-6-2007]
29
Sathya Sai Baba (4-7-1961) S2 11:46-47 NB Pīṭha, means ‘chair’ or ‘office’ in the sense of ‘posi-
tion as head’; ‘-aachaarya’ (ācārya, cf. p.165,n.14 below) means ‘teacher’ (often affixed to Śaṅkara’s
name, but, as Malinar (2001:93) notes, the heads of his monasteries ‘are also called Śaṅkarācārya’);
‘amsam’ (aṁśam) means “portion”—the idea presumably being that each of these liṅgams embodies
a portion of the five major deities worshipped today by followers of Śaṅkara. That Sathya Sai Baba
should single out for his attention a portion of divinity associated with Nārāyaṇa (Viṣṇu) is another
indication of what I have suggested to be his significant (and early) affinity for this figure.
30
Sathyam-2 3:28, citing the ‘XVI chapter of the IX Section’ of this work.
Fig.14 Cardinal locations
•
Badarīnāth
•
Sringeri
•
Cidambaram
•
Puri
•
Dvārakā
•
Śrīsailam
•
Cape Cormorin
Ô
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S
legitimate his “task” (i.e. his identity as an avatar) by a simple appeal to traditional
authority. But a devotee’s account of Sathya Sai Baba’s journey to Badarīnāth in
the Himalayas (Fig.14), leaves no doubts as to the combination of regal and divine
imagery invoked by the occasion. Vijayamma (nd:3-4,42) speaks of ‘Sri Sathya
Sai Shatchakravarthy,
the Lord of all deities and embodiment of all ‘Salaksha-
nas’
(echoing the terms mentioned earlier
31
) and further refers to Sathya Sai Baba
as ‘Samrat’ (“overlord”)—another term with the sense of either divine or worldly
supreme sovereignty
32
. She also speaks of Sathya Sai Baba’s ‘Royal Splendour’,
and describes his arrival in Delhi, enroute to Badarīnāth, as follows:
“Bhagawan Sri Satya Sai Baba ki Jai,” “Sathya Sai Maharaj Ki Jai,”
the elated
cries of devotees, coming from the railway carriages were rending all the four quar-
ters like the brass bells, drowning even the sound of the train. Jubilation every
where [sic], happiness was ruling all over.
Of course, these regal epithets (all of the above)
33
and imperial imagery (‘rending
all the four quarters’; ‘ruling all over’; ‘ki Jai’, which means ‘victory to’) are proba-
bly for the most part unconsciously expressed, but this attests all the more to the
great antiquity and depth of the traditional symbolic linkages involved.
Returning to the implications of advaita for ideas of divinity, I would add that,
whilst we have seen (and will especially see in Section 4.3 below) that Sathya Sai
Baba often invokes Śaṅkara’s advaita philosophy, as in the case of hagiographical
representations of Śaṅkara himself, it does not seem to follow from this that his
divinity is thereby cheapened. He has attracted a huge following, most of whom
accord him special status—despite his repeatedly avowals that all persons are “di-
vine” (see p.234). Indeed, I would argue that the model of supply-and-demand
that Basham invokes above itself entails this conclusion
34
. If Brahmins, guests,
parents, cows etc. were gods, they were gods of a lesser and more common variety
than kings, so kings ought naturally to have been more esteemed in this regard.
31
‘Shat’ here is perhaps derived from the Sanskrit śata ‘one-hundred’—i.e. ‘a large number’—
magnifying the term cakravartī, however, in an instance in which Sathya Sai Baba applies this term
to himself, his translators render it as ‘Sath-chakravarthi---the King of Kings’ [S14 14:97 (23-11-
1978)]—which would suggest the Sanskrit ‘sat’ – ‘true’, i.e. ‘the true emperor’. Similarly,
Vijayamma (or perhaps her translator) renders ‘Salakshana’ here as ‘good qualities’—i.e. sat- [sal]-
lakṣana, but sa-lakṣana ‘possessed of (auspicious) marks’—such as those just mentioned (p.139
above)—would be another possibility. Alf Hiltebeitel (1990:198-199,202) notes that sometimes ‘vir-
tues are interchangeable with “physical marks.” …In other cases, however, physical marks and
moral excellences clearly seem to complement each other’. But, either way, he goes on write that
‘the phrase “endowed with every virtue” is [itself] primarily a royal epithet’.
32
I.e.: samrāṭ ‘a universal or supreme ruler’ but also an epithet of various Vedic deities (MW).
33
Excepting ‘Bhagavān’—I am not aware of any case in which this epithet is applied to kings.
34
Cf. Pollock (1991), p.46-47.