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Baba have put forward opposing views as to whether he ought to be considered as
a “traditionalist”—both vis-à-vis “innovation” and vis-à-vis “modernity”—and I de-
cide to investigate this as an important secondary issue.
In Chapter 2, I will engage more fully with some of the academic literature on
Sathya Sai Baba that reflects upon of my chosen focus, Sathya Sai Baba’s avatar
persona. I will firstly consider what scholars have said of his relationship to his
predecessor, Sai Baba of Shirdi, and to a number of similar figures. Drawing upon
Sathya Sai Baba’s speeches and upon traditional and ethnographic works, I will
then contribute, over and above (and in contrast to) what other scholars have
done, a more significant portrayal of Sathya Sai Baba’s caste background (noting
this to derive from a highly regarded group of royal bards/genealogists) and a
more balanced view of his sectarian affiliation and of the chronological develop-
ment of his avatar persona (from early in his career, he has invoked both Vaiṣṇava
and Śaiva forms). I will also discuss some issues of chronological periodization for
the main body of my study. I decide use the terms “ancient”, “medieval”, and
“modern” on analogy with Western history (as well known descriptive terms), but,
in keeping with recent Indological practice, taking the “modern” period in India as
beginning towards the end of the 18
th
century
CE
.
In Chapter 3, I will begin my “history of the avatar idea as it relates to Sathya
Sai Baba”, with the first of several rough chronological and thematic groupings of
traditional material relating to avatar ideas. Here, I focus upon their ancient ante-
cedents in the oldest strata of Indian religious literature, especially discussing some
scholarly suggestions that avatar ideas are a product of the “Axial Age”. Nature
deities and shamanic traditions; sacred kingship (both heavenly and earthly); early
ritual and sacrificial traditions (and the episteme of “resemblance” that arises from
them); early yogic and philosophical viewpoints (and especially the ideas of “enu-
meration”, “categorization” and “interiorization” that develop with in them); and,
of course, traditional epic tales, all play a part in this, and we will see distant ech-
oes of all of these (and some specific echoes of the literature in question here) in
Sathya Sai Baba’s persona and teachings. I will also investigate the elevated status
of bards/poets, Sathya Sai Baba’s distant forebears, in relation to that of the king.
In Chapter 4, I will focus upon medieval traditions, roughly categorizing this
material according to its form and/or function, and in line with a loose chrono-
logical progression. I begin with some traditional lists and typologies of the ava-
tars, and then move to some traditions using specific “technical” terms. Following
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this, I will focus upon the traditional schools of systematic philosophy (especially
advaita), before engaging in a detailed consideration of the academic idea of “in-
clusivism” as it has been used to describe “the attitude of later traditions to earlier
(and especially “alien”) ones” in Indian contexts. I will then focus upon devo-
tional and South Indian traditions that impinge upon ideas of the avatar. Many of
the themes of earlier chapters recur here, but it is significant to note their presence
in contexts geographically and temporally closer to Sathya Sai Baba.
In Chapter 5, I will focus upon modern avatar ideas in India. I will consider the
origins and nature of “Neo-Hinduism”, and distinguish this from “traditionalism”,
investigating Sathya Sai Baba’s avatar ideas in relation to these two major strands
of modern Indian religion. I will also consider suggestions that there is a strong
Hindu Nationalist component to Sathya Sai Baba’s persona, and will ponder the in-
fluence of Western spiritual(ist) traditions upon attitudes to “the avatar” in nine-
teenth and twentieth century India. I will then compare and contrast Sathya Sai
Baba to other prominent modern (including contemporary) avatar figures.
Finally, in Chapter 6, I will develop a few themes that I feel need some separate
attention, especially adding some observations upon Sathya Sai Baba’s presenta-
tion of himself as an exemplar, and upon his ideas in relation to Docetism—a
Christian term, but one that we will see to present a close parallel to some (includ-
ing traditional) views of the avatars. I will conclude with some general discussion
of the nature, form, and validity, of my own study as a whole, and by outlining
some specific answers that it provides to questions or issues that scholars have
raised in regard to Sathya Sai Baba and the avatar traditions.