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from the fact that all of his works that we discussed (the like of which will form
my primary sources for this study) were translations from his native Telugu
tongue—this despite native Telugu speakers sometimes being present. As best as I
have been able to determine, the fact that these works are translations, has no sig-
nificant ramifications for my study. Most of Sathya Sai Baba’s principal translators
(e.g. N.Kasturi, V.K.Gokak, S.Bhagavantam, and Anil Kumar Kamaraju) have been
academics of some distinction. It is true that, as ex-Sai devotee Brian Steel shows,
these persons have often gone to some lengths to render into coherent English
Sathya Sai Baba’s rambling Telugu speeches—factual errors on the part of Sathya
Sai Baba are commonly corrected or omitted from the official translations, but as
Steel concludes:
the editing process is closer to censoring, especially where …SSB has made utter-
ances which would cast doubt on the Omniscient or serenely Divine image projected
by himself, his associates and his devotees.
10
Any material that escapes such “censoring”, does seem to closely reflect the con-
tent, if not the style, of Sathya Sai Baba’s own expositions.
Icelandic parapsychologist Erlendur Haraldsson (1997:182) notes the suggestion
of an early ex-devotee of Sathya Sai Baba that his discourses:
were mostly thoughts borrowed from Mr Kasturi, who was a very learned man and
formerly a professor of a college in the city of Mysore. He had a good influence on
Swami. In a way Kasturi was educating him.
But this is in sharp contrast with Kasturi’s own view of this matter—Kasturi writes
as if in awe of Sathya Sai Baba’s knowledge:
Baba stopped short of the fifth form in high school
11
, when He was fourteen years of
age. He did not read books or learn from any teacher. He is Wisdom incarnate. He is
poet, pundit, linguist, educationalist, artist, mystic - the best in each field. In His
discourses He quotes freely from the Bible, the Koran, the poems of the Sufis, the
dialogues of Socrates, the sayings of Johnson, the dicta of Herbert Spencer, Kant and
Karl Marx, and from the myths and legends of ancient cultures [Sathyam-4 IV:141].
If Kasturi is not simply being deceptive (and all who knew him would vouch for
his integrity), and if Sathya Sai Baba does indeed quote from all these sources (and
he does, albeit perhaps second-hand), we can at least sympathize with the above-
cited ex-devotee’s impression that he must have been getting such learned refer-
ences from Kasturi—for it is inconceivable that he should have learned such things
10
http://bdsteel.tripod.com/More/packageapp06.htm [12-4-2007] See also http://bdsteel.tripod
.com/More/packagenew04.htm [12-4-2007].
11
NB On Sathya Sai Baba’s schooling, see LIMF 128-129.s
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in the course of his brief period of schooling (and perhaps unthinkable that he
might actually know them by paranormal means)
12
. Either way, as Steel’s work
(unwittingly) shows, the edited/translated versions of Sathya Sai Baba’s discourses
(whoever or wherever he may draw his ideas from) are far from complete fabrica-
tions on the part of his translators or editors
13
—the most prominent changes are
excisions, stylistic “improvements”, and “corrections” of (usually) trivial facts
14
.
Finally, I should note that when I began this study in 2001, I was unaware that
any standards of internet referencing had been set, hence, following general advice
that I received at the start of my project, I have referenced all web-pages by simply
giving their URL (address) and, in square brackets, the date that I most recently
retrieved them from (or checked their presence on) the internet. With this infor-
mation, most of them can be checked at the archive site http://www.archive.org.
Those that have not been archived—and that have since changed or disappeared
from the internet—will have to be taken on trust. Recently formulated standards
for internet referencing demand fuller details than I have given (i.e. author, title,
date of modification of file)
15
, but—whilst such details would in some cases be of
help in overcoming this problem (perhaps assisting in the task of locating web sites
with changed addresses)—they are still of no help in the case of material that has
been removed from the internet. One of the more enthusiastic pro-Sathya Sai
Baba internet activists has taken to using ‘screencaps’ (“captured” image files of
unarchived websites) to overcome this problem
16
, but this too needs to be taken
on trust—screencaps are surely as prone to tampering as any other form of elec-
tronic archiving. Even third-party archive sites like archive.org are hacked from
time to time—I came across this more than once while attempting to look up an
archived pro-Sathya Sai Baba website.
12
Cf. Aitken (2004), pp.136-137.
13
NB For Kasturi’s views on his own translations of Sathya Sai Baba’s discourses, see LG 257-266.
14
Priddy writes: ‘The famous elderly editor of his journal, the retired journalist V.K.Narasimhan,
told me that he corrected errors and mix-ups in SSB discourses when he translated and edited them.
He was worried that he would be ‘brought to book’ (as my notes show he expressed it) by outsiders
who hear the recorded tapes [which have long been officially sold as memorabilia to devotees] and
compare them to his altered versions. (He died in 2000 without being brought to book). Narasim-
han also told me how, while interpreting to English a talk by SSB on Kalidasa’s famous play about
Shakuntala and the wedding ring, he mixed-up the story, making the ring a gift from Shakuntala to
the king and not, as in the original, from the king to her. Narasimhan told me he whispered this to
SSB, who told him to translate it just as he had said it, incorrectly. It did not much affect the point
of the story’ (http://home.chello.no/%7Ereirob/Myth.htm [29-7-2006]).
15
See, e.g., Kate L. Turabian (2007), p.198.
16
E.g., http://www.saisathyasai.com/baba/Ex-Baba.com/A-Priddy/caps-metatags6.html [9-5-2007]