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Fig.1 Some of the accommodation blocks at Prashanthi Nilayam, “The Abode of Supreme Peace”,
Sathya Sai Baba’s main ashram, in the town of Puttaparthi, in the state of Andhra Pradesh, India.
Fig.2a Puttaparthi: Dozens of hotels and apartment buildings cater for spiritual tourism—the only
industry. Part of the ashram is visible inside the rectangle (the rest is behind the hill at left).
Fig.2b Continuation of view to left of Fig.2b to show Sathya Sai Baba’s “Hillview Stadium” and the
“Sathya Sai Institute of Higher Learning” (now “Sri Sathya Sai University”—it was recently offi-
cially ranked as the best university in India, and adopted as a national model).
Figs.2c, 2d & 2e Completion of 360° view (the left of Fig.2e overlaps with the right of Fig.2a): The
broader environs of Puttaparthi—a sparsely populated section of Chitravathi River Valley.
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1. I
NTRODUCTION TO AN
I
NCARNATION
You will witness this Puttaparthi becoming Mathura Nagara.
No one can stop this development or delay it.
17
From June to November of the year 2000, I spent five and a half months at the
main ashram (“retreat”) of Hindu religious leader Sathya Sai Baba. “Prashanthi
Nilayam” (“The Abode of Higher
Peace”) as the ashram is called,
is a large compound adjacent to
the town of Puttaparthi, situated
in a remote corner of the South
Indian state of Andhra Pradesh.
My primary motivations for
visiting this place were personal
and spiritual
18
, hence I made no
ethnographic notes, but, for the
sake of interest (and honesty), I
will include in this chapter some
recollections of, and reflections
upon, my experiences from this
time. I will also draw upon some of the general knowledge of Sathya Sai Baba
and his organisation that I have garnered from my interest in and personal in-
volvement with these in my home country, New Zealand, over the last 13 years
19
.
In the first section of this chapter, I will present a memoir of one of my personal
encounters with Sathya Sai Baba, indicating and discussing, in the process, a sig-
nificant factor in my motivation for undertaking this study—the fact that he per-
sonally encouraged me to do so. I will endeavour to show that the nature of
Sathya Sai Baba’s teachings (and/or my understandings of them) are such that
they ought, if anything, to contribute in a positive manner to my role as an “objec-
tive” scholar—although this ideal has itself been much problematized. I will dis-
cuss a number of scholarly challenges and responses to this ideal, some of which
specifically relate to Sathya Sai Baba.
17
Sathya Sai Baba (21-10-1961) SSS2 101
18
For a typical outline of life in Prashanthi Nilayam see Norris Palmer (2005), pp.113-114.
19
See Palmer (2005:110-112) for an account of the practices of a Sathya Sai Baba Centre (in Cali-
fornia) which tallies well with my experience of Sathya Sai Baba groups in New Zealand.
Fig.3a (above) The location of Put-
taparthi in Andhra Pradesh (see
also Fig.23 below).
Fig.3b (right) The location of An-
dhra Pradesh (shaded) in India.
NB See pp.710ff. below for sources
& copyrights of these (& all) figures.
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Concomitant to this, but especially in the second section of this chapter, I will
point out that, regardless of my own particular position, Sathya Sai Baba is, surely,
by any ordinary standards, worthy of study in his own right as a popular and con-
troversial contemporary Hindu religious leader, and I will briefly discuss some of
the specific accusations that have been levelled at him. I will also begin to justify
my specific choice of topic for my thesis, my decision to focus upon his religious
persona—especially his claims to be “the avatar” (in most Hindu traditions, an ep-
ochal “descent” or “incarnation” of God). I note that this identity is often invoked
in the controversy surrounding him, and point out that it is intertwined with the
“miracles” for which he is most famous; indeed, from his perspective, it is more
important than them. It is to this identity that he refers in the quotation at the
head of this chapter, a prophecy made at a time when Puttaparthi was a tiny frac-
tion of its present size, in which he, nonetheless, predicts a future for it approxi-
mating that of ‘Mathura Nagara’, “the city of Mathura” (near Delhi), which is
home to more than quarter of a million people—with millions more visiting as pil-
grims each year on account of its being popularly identified as the birthplace of
Kṛṣṇa, a figure traditionally represented as the penultimate and greatest of avatars.
Following this, in the third section of this chapter, I will outline my methods for
what I decide will be my main task in this thesis, a contextualization of Sathya Sai
Baba’s avatar claims with respect to as full a history of avatar ideas in India as I am
able to construct. In the process, I will outline and briefly discuss a number of
previous scholarly analyses of avatar ideas. I suggest that something can be taken
from all of them, outlining, by way of example, ideas of the “mission” of the ava-
tars—perhaps the only “universal” amongst avatar concepts. I conclude, however,
that these previous studies do have limitations, in that they tend to oversimplify
the long and extremely diverse history avatar ideas in India.
In the fourth section of this chapter, I will investigate some of Sathya Sai
Baba’s, and some traditional, “definitions” of the term “avatar”. Some of Sathya
Sai Baba’s definitions, I note to be “innovative”, and in this connection I discuss
this term and the much problematized idea of “tradition” (as a background against
which one might innovate). Again, I conclude that, so long as these terms are not
understood in a rigid or essentialist manner, they have some descriptive and ana-
lytical utility. I also present and discuss definitions of some other academic terms
that I suggest will be of relevance to my focus—especially “charisma” and (Max
Weber’s types of) “authority”. Finally, I note that scholarly studies of Sathya Sai