SAI SANSAR

Hinduism

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Definition

The study of India and its cultures and religions, and the definition of "Hinduism", has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, those influences and its outcomes have been the topic of debate among scholars of Hinduism, and have also been taken over by critics of the Western view on India.

Because of the wide range of traditions and ideas covered by the term, arriving at a comprehensive definition is difficult. Hinduism has been variously defined as a religion, a religious tradition, and a set of religious beliefs

Sanatana Dharma

To its adherents, Hinduism is a traditional way of life. Many practitioners refer to Hinduism as Sanatana Dharma, "the eternal law" or the "eternal way". It refers to the "eternal" duties all Hindus have to follow, regardless of class, caste, or sect, such as honesty, refraining from injuring living beings, purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. This is contrasted with svadharma, one’s "own duty", the duties to be followed by members of a specific caste and stage of life.

Concept of God

Krishna displays his Vishvarupa (Universal Form) to Arjuna on the battlefield of Kurukshetra.

Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, monism, and atheism among others; and its concept of God is complex and depends upon each individual and the tradition and philosophy followed. It is sometimes referred to as henotheistic (i.e., involving devotion to a single god while accepting the existence of others), but any such term is an overgeneralization.

The Nasadiya Sukta of the Rig Veda is one of the earliest texts which "demonstrates a sense of metaphysical speculation". It says:

Who really knows?
Who will here proclaim it?
Whence was it produced? Whence is this creation?
The gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?

Dharma (righteousness, ethics)
The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rigveda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words:

Verily, that which is Dharma is truth, Therefore they say of a man who speaks truth, "He speaks the Dharma,"

Artha (livelihood, wealth)
Artha is objective & virtuous pursuit of wealth for livelihood, obligations and economic prosperity. It is inclusive of political life, diplomacy and material well-being. The doctrine of Artha is called Arthashastra, amongst the most famous of which is Kautilya Arthashastra.

Kama (sensual pleasure)
Kama means desire, wish, passion, longing, pleasure of the senses, the aesthetic enjoyment of life, affection, or love. However, this is only acceptable within marriage.

Mokṣa (liberation, freedom from samsara)

Moksha, literally "release" (both from a root muc "to let loose, let go"), is the last goal of life. It is liberation from samsara and the concomitant suffering involved in being subject to the cycle of repeated death and reincarnation.

Dharma Definition

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Dharma is a concept of central importance in Indian philosophy and religion. It has multiple meanings in Hinduism, Buddhism, and Jainism. It is difficult to provide a single concise definition for dharma, as the word has a long and varied history and straddles a complex set of meanings and interpretations. There is no equivalent single word translation for dharma in western languages.

There have been numerous, conflicting attempts to translate ancient Sanskrit literature with the word dharma into German, English and French. The concept, claims Paul Horsch, has caused exceptional difficulties for modern commentators and translators. For example, while Grassmann translation of Rig-veda identifies seven different meanings of dharma, Karl Friedrich Geldner in his translation of the Rig-veda employs 20 different translations for dharma, including meanings such as ‘law’, ‘order’, ‘duty’, ‘custom’, ‘quality’, ‘model’, among others.

Dharma root is "dhri", which means ‘to support, hold, or bear’. It is the thing that regulates the course of change by not participating in change, but that principle which remains constant. Monier-Williams, the widely cited resource for definitions and explanation of Sanskrit words and concepts of Hinduism, offers numerous definitions of the word dharma: such as that which is established or firm, steadfast decree, statute, law, practice, custom, duty, right, justice, virtue, morality, ethics, religion, religious merit, good works, nature, character, quality, property. Yet, each of these definitions is incomplete, while combination of these translations do not convey the total sense of the word. In common parlance, dharma means ‘right way of living’ and ‘path of righteousness’.

The meaning of word “dharma” depends on the context, and its meaning evolved as ideas of Hinduism developed over its long history. In earliest texts and ancient myths of Hinduism, dharmameant cosmic law, the rules that created the universe from chaos, as well as rituals; In later Vedas, Upanishads, Puranas and the Epics, the meaning became refined, richer, complex and the word dharma was applied to diverse contexts. In certain contexts, dharma designates human behaviours considered necessary for order of things in the universe, principles that prevent chaos, behaviours and action necessary to all life in nature, society, family as well as at the individual level. Dharma encompasses ideas such as duty, rights, character, vocation, religion, customs and all behaviour considered appropriate, correct or morally upright.

The antonym of dharma is adharma (Sanskrit: अधर्मा), meaning that which is “not dharma”. As with dharma, the word adharma includes and implies many ideas; in common parlance, adharma means that which is against nature, immoral, unethical, wrong or unlawful.

In Buddhism and Jainism, dharma incorporates the teachings and doctrines of the founders of Buddhism and Jainism, the Buddha and Mahavira.

Bhagwan Dattatreya and his 24 Gurus

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When Guru Dattatreya was a child, a king visited the ashram. Because his parents were away, Dattatreya greeted the king and the king saw an inner joy radiating from the boy. The king immediately realized that the boy was gifted with great wisdom and started talking to him.

King: You have been studying with your parents?

Dattatreya: There is much to learn from everyone and everything, not only from my parents.

King: Then you have a teacher? Who is it?

Dattatreya: I have 24 gurus.

King: Twenty-four gurus at such a tender age? Who are they?

Dattatreya: Mother earth is my first guru. She taught me to hold those who trample me, scratch me, and hurt me lovingly in my heart, just as she does. She taught me to give them my best, remembering that their acts are normal and natural from their standpoint.

King: Who is your second guru?

Dattatreya: Water it is a force that contains life and purity. It cleanses whatever it touches and provides life to whoever drinks it. Water flows unceasingly. If it stops, it becomes stagnant. Keep moving is the lesson I learned from water.

King: Your third guru?

Dattatreya: Fire. It burns everything, transforming it into flame. By consuming dead logs, itproduces warmth and light. Thus, I learnt how to absorb everything that life brings and how to turn it into flame. This flame enlightens my life and in that light, others can walk safely.

King: Who is your fourth guru, sir?

Dattatreya: Wind is my fourth guru. The wind moves unceasingly, touching flowers and thorns alike, but never attaches itself to the objects it touches. Like the wind, I learned not to prefer flowers over thorns or friends over foes. Like the wind, my goal is to provide freshness to all without becoming attached.

King: The fifth guru, sir?

Dattatreya: This all-pervading and all-embracing space is my fifth guru. Space has room for the sun, moon, and stars and yet, it remains untouched and unconfined. I, too, must have room for all the diversities, and still remain unaffected by what I contain. All visible and invisible objects may have their rightful place within me, but they have no power to confine my consciousness.

King: Who is your sixth guru, sir?

Dattatreya: The moon. The moon waxes and wanes and yet never loses its essence, totality, or shape. From watching the moon, I learned that waxing and waning-rising and falling, pleasure and pain, loss and gain-are simply phases of life. While passing through these phases, I never lose awareness of my true Self.

King: Who is your seventh guru?

Dattatreya: The sun is my seventh guru. With its bright rays, the sun draws water from everything, transforms it into clouds, and then distributes it as rain without favor. Rain falls on forests, mountains, valleys, deserts, oceans, and cities. Like the sun, I learned how to gather

knowledge from all sources, transform that Knowledge into practical wisdom, and share it with all without preferring some recipients and excluding others.

King: And your eighth guru?

Dattatreya: My eighth guru is a flock of pigeons. One pigeon fell into a hunter's net and cried in despair. Other pigeons tried to rescue it and got caught, too. From these pigeons, I learned that even a positive reaction, if it springs from attachment and emotion, can entangle and ensure.

King: Your ninth guru, sir?

Dattatreya: My ninth guru is the python who catches and eats its prey, and then doesn't hunt

again for a long time. It taught me that once my need has been met, I must be satisfied and not

make myself miserable running after the objects of my desire.

King: Who is your tenth guru?

Dattatreya: The ocean, which is the abode of the waters. It receives and assimilates water from all the rivers in the world and never overflows its boundaries. It taught me that no matter what experiences I go through in life, no matter how many kicks and blows I receive, I must maintain my discipline.

King: Who is your eleventh guru, oh wise one?

Dattatreya: The moth is my eleventh guru. Drawn by light, it flies from its dwelling to sacrifice itself in the flame. It taught me that once I see the dawn, I must overcome my fear, soar at full speed, and plunge into the flame of knowledge to be consumed and transformed.

King: The twelfth?

Dattatreya: My twelfth guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Before accepting even that much, it hums and hovers and dances, creating an atmosphere of joy around the flower. It not only sings the song of cheerfulness; it also gives more to the flowers than it takes. It pollinates the plants and helps them prosper by flying from one flower to another. I learned from the bumblebee that I should take only a little from nature

and that I should do so cheerfully, enriching the source from which I receive sustenance.

King: Your thirteenth guru?

Dattatreya: My thirteenth guru is the honeybee who collects more nectar than it needs. It gathers nectar from different sources, swallows it, transforms it into honey, and brings it to the hive. It consumes only a bit of what it gathers, sharing the rest with others. Thus I should gather wisdom from the teachers of all disciplines and process the knowledge that I gain. I must apply the knowledge that is conducive to my growth, but I must be ready to share everything I know

with others.

King: The fourteenth guru, oh wise seeker?

Dattatreya: Once I saw a wild elephant being trapped. A tame female elephant in season was the bait. Sensing her presence, the wild male emerged from its domain and fell into a pit that had been cleverly concealed with branches and heaps of leaves. Once caught, the wild elephant

was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. Worldly charms arouse our sensory impulses and, while chasing after the sense cravings, the mind gets trapped and enslaved, even thought it is powerful.

King: Who is your fifteenth guru, sir?

Dattatreya: The deer, with its keen sense of hearing. It listens intently and is wary of all noises, but is lured to its doom by the melody of the deer hunter's flute. Like the deer, we keep our ears alert for every bit of news, rumor, and gossip, and are skeptical about much that we hear. But we become spellbound by certain words, which, due to our desires, attachments, cravings, and vasanas (subtle impressions from the past), we delight to hear. This tendency creates

misery for others and ourselves.

King: And who is your sixteenth guru?

Dattatreya: The fish who swallows a baited hook and is caught by the fisherman. This world is like bait. As long as I remember the episode of the fish, I remain free of the hook.

King: Who is your seventeenth guru?

Dattatreya: A prostitute who knows that she doesn't love her customers, nor do they love her. Yet she waits for them and, when they come, enacts the drama of love. She isn't satisfied with the artificial love she gives and receives, nor with the payment she is given. I realized that all humans are like prostitutes and the world, like the customers, is enjoying us. The payment is always inadequate and we feel dissatisfied. Thus, I became determined not to live like a prostitute. Instead, I will live with dignity and self-respect, not expecting this world to give me either material or internal satisfaction, but to find it myself by going within.

King: Who is your eighteenth guru?

Dattatreya: My eighteenth guru is a little bird who was flying with a worm in its beak. Larger birds flew after him and began pecking him. They stopped only when the little bird dropped the worm. Thus, I learned that the secret of survival lies in renunciation, not in possession.

King: Who is your nineteenth guru, sir?

Dattatreya: My nineteenth guru is the baby that cries when it is hungry and stops when it suckles at its mother's breast. When the baby is full, it stops feeding and nothing its mother does can induce it to take more milk. I learned from this baby to demand only when I really need. When it's provided, I must take only what I require and then turn my face away.

King: And your twentieth guru?

Dattatreya: A young woman whom I met when I was begging for alms. She told me to wait while she prepared a meal. Her bracelets jangled as she cooked, so she removed one. But the

noise continued, so she took off all her bracelets, one by one, until only one remained. Then there was silence. Thus, I learned that wherever there is a crowed, there is noise, disagreement, and dissension. Peace can be expected only in solitude.

King: And your twenty-first guru?

Dattatreya: A snake that makes no hole for itself, but who rests in holes other creatures have abandoned, or curls up in the hollow of a tree for a while, and then moves on. From this snake, I learned to adjust myself to my environment and enjoy the resources of nature without encumbering myself with a permanent home. Creatures in nature move constantly, continually

abandoning their previous dwellings. Therefore, while floating along the current of nature, I

find plenty of places to rest. Once I am rested, I move on.

King: And your twenty-second guru?

Dattatreya: My twenty-second guru is an arrow maker who was so absorbed in shaping his arrowheads that the king and his entire army passed without attracting his attention. Thus I learned from the arrow makes to be absorbed in the task at hand, no matter how big or small. The more one-pointed my focus, the greater my absorption, and the greater my absorption, the

more subtle my awareness. The goal is subtle, and can only be grasped by subtle awareness.

King: Your twenty-third guru?

Dattatreya: My twenty-third guru is a little spider who built itself a nice cozy web. When a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got entangled and was swallowed by the bigger spider. Thus, I learned that we create webs for ourselves by trying to build a safe haven, and as we race along the threads of these webs, we become

entangled and are consumed. There is no safety to be found in the complicated webs of our actions.

King: And who is your twenty-fourth guru?

Dattatreya: My twenty-fourth guru is a worm who was caught by a songbird and placed in its nest. As the bird began singing, the worm became so absorbed in the song that it lost all awareness of its peril. Watching this little creature become absorbed in a song in the face of death reminded me that I, too, must develop the art of listening so that I my become absorbed in the eternal sound, nada, that is always within me.

Listening to Dattatreya, the king realized that the wisdom of this sage flowed from his determination to keep the goal of life firmly fixed in his awareness and from his ability to find the teachings everywhere he turned.

Baba Ke 11 Vachan

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No harm shall befall him, who steps on the soil of Shirdi.
He who comes to my Samadhi, his sorrow and suffering shall cease.
Though I be no more in flesh and blood, I shall ever protect my devotees.
Trust in me and your prayer shall be answered.
Know that my spirit is immortal, know this for yourself.
Show unto me he who has sought refuge and has been turned away.
In whatever faith men worship me, even so do I render to them.
Not in vain is my promise that I shall ever lighten your burden.
Knock, and the door shall open, ask and it shall be granted.
To him who surrenders unto me totally I shall be ever indebted.
Blessed is he who has become one with me.

Flow of Godavari (river) from Baba's feet

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These were instances of things they had seen with their own eyes. It was not secondhand information they had gathered. Sai Baba was to them as real as their homes and their fields and their cattle and the distant hills.Das Ganu once had an unforgettable experience. On a festive occasion, he sought Baba's permission to go to a place called Singba on the banks of the Godavari to have a bath in the holy waters. "No," Baba replied resolutely, "where is the need to go all the way when the Godavari is here right at my feet?" Das Ganu was vexed. He was willing to concede that Ganga the holy river (Baba frequently referred to Godavari as Ganga) rose from the feet of Sri Narayana (one among the Hindu trinity of Gods) himself, but his faith was not deep enough to believe that the waters of the Godavari could spring form the feet of his master, Sri Sai. Baba who was reading Das Ganu's mind decided that this was the time to strengthen Das Ganu's faith. He told his devotee: "come closer to me and hold the hollow of your palms at my feet!". As soon as he did so water flowed freely out of the toes of the master's feet and filled the hollow of Das Ganu's palms in no time. His joy knew no limits. He sprinkled the water on his head and his body and distributed some more among the assembled devotees as tirtha (holy water).

Raising the water level in well

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When Sai Baba first came to Shirdi it had of no basic facilities. There was a well put only in name. It had no natural spring water and if ever there had been one, it must long ago have dried up. Water had to be fetched from a distance. When, therefore, Sai Baba gave his permission to the villagers to celebrate the Ram Navami Fair, (Baba's Birthday) the big problem facing the organizers was one of water supply. So What should they do but go to Sai Baba with their problem? "'Oh yes," said Sai Baba, 'so you want plenty of water, do you? Here, take this and drop it in the well and wait and see." "'This," turned up to be a platter of flowers on which some prasad (blessed food) had been placed along with the remnants of alms Baba had received earlier in the day. The villagers had no qualms about doing as they were did. Their faith in Sai Baba was total. No sooner had that platter of leaves been dropped in the well, it is said, water rose from the bottom as if by divine command and completely filled it. And great was the rejoicing of the people.

Stopping the rain

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There is the story of one Rao Bahadur Moreshwar Fradhan who had come to Shirdi to take Sai Baba's darshan along with his wife. As the couple were about to leave, it began to rain heavily. Thunder and lightning rent the air. As the Pradhan couple looked round in dismay, Sai Baba prayed. "Oh Allah!" he intoned, "let the rains cease. My children are going home. Let them go peacefully!" The storm thereupon ceased, the downpour reduced to slight drizzle and the Pradhans were able to reach their destination safely.

Premonition of burning fields

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Once, harvesting in Shirdi had been completed and the foodgrains of the entire village had been stored in a yard. The summer was on. The heat was intense as only those who have lived in Shirdi know. One afternoon Sai Baba summoned Kondaji Sutar and said to him: "Go, your field is on flrel" Frightened, Kondaji ran to his field and. frantically looked around for any sign of fire. There wasn't any. He returned to the masjid and informed Sai Baba that he had looked everywhere but had found no trace of fire and why did Baba have to frighten him? Unfazed, Baba said : "You better turn back and look again." Baba was right after all. Kondaji noticed that a sheaf of corn was indeed on fire and smoke was billowing from it. A strong wind was fanning the fire and word had gone round to the villagers who now came running to the scene. "Sai Baba," the people shouted "help us, help us put the fire out!" Thereupon, Sai Baba walked casually towards the yard, sprinkled some water on a stack of sheaves and said: " There now! The fire will die down!" And so it happened.

Lighting lamps with water

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Long before Sai Baba's fame spread, he was fond of burning lights in his Masjid and other Temples. But for the oil needed in those little earthenware lights that he lit, he depended on the generosity of the grocers of Shirdi. He had made it a rule to light earthenware lamps in the masjid every evening and he would call on the grocers for small donations. But there came a time when the grocers got tired of giving oil free to Sai Baba and one day they bluntly refused to oblige him, saying they had no fresh stocks. Without a word of protest Sai Baba returned to the masjid. Into those earthenware lamps he poured water and lighted the wicks. The lamps continued to burn deep into the midnight. The matter came to the notice of the grocers who now came to Sai Baba with profuse apologies. Wouldn't Sai Baba kindly pardon them? Sai Baba pardoned them, but he warned them never to lie again. "You could have refused to give me the oil, but did you have to say that you didn't have fresh stocks?" he admonished them. But he had made his point.

Sai Satcharitra in Marathi

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Sai Satcharitra in Marathi Language Pdf File

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108 Names of Sri Sai Baba

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1. Om Srii Saaii naathaaya Namah.
2. Om Laksmiinaaraayanaaya Namah.
3. Om Krishna-Raama-Shiva-Maaruty'aadi-ruupaaya Namah.
4. Om Sheshashaayine Namah.
5. Om Godaavarii-tata-shiiladhii-vaasiine Namah.
6. Om Bhakta-hridaalayaaya Namah.
7. Om Sarva-hrinnilayaaya Namah.
8. Om Bhuutaavaasaaya Namah.
9. Om Bhuuta bhavishyad-bhaava-varjitaaya Namah.
10. Om Kaalaatiitaaya Namah.
11. Om Kaalaaya Namah.
12. Om Kaalakaalaaya Namah.
13. Om Kaala-darpa-damanaaya Namah.
14. Om Mrityunjayaaya Namah.
15. Om Amartyaaya Namah.
16. Om Martyaabhaya-pradaaya Namah.
17. Om Jeevaadhaaraaya Namah.
18. Om Sarvaadhaaraaya Namah.
19. Om Bhaktaavana-samarthaaya Namah.
20. Om Bhaktaavana-pratijnaaya Namah.

21. Om Anna-vastra-daaya Namah.
22. Om Arogya-kshema-daaya Namah.
23. Om Dhana-maangalya-pradaaya Namah.
24. Om Riddhi-siddhi-daaya Namah.
25. Om Putra-mitra-kalatra-bandhu-daaya Namah.
26. Om Yoga-kshema-vahaaya Namah.
27. Om Aapad-baandhavaaya Namah.
28. Om Maarga-bandhave Namah.
29. Om Bhukti-mukti-swargaapavarga-daaya Namah.
30. Om Priyaaya Namah.
31. Om Priiti-vardhanaaya Namah.
32. Om Antaryaamine Namah.
33. Om Saccidaatmane Namah.
34. Om Nityaanandaaya Namah.
35. Om Parama-sukha-daaya Namah.
36. Om Parameshvaraaya Namah.
37. Om Parabrahmane Namah.
38. Om Paramaatmane Namah.
39. Om Jnaana-svaruupine Namah.
40. Om Jagatah pitre Namah.
41. Om Bhaktaanaam maatri dhatri pitaamahaaya Namah.
42. Om Bhaktaabhaya-pradaaya Namah.
43. Om Bhakta-paraadiinaaya Namah.
44. Om Bhaktaanugraha-kaataraaya Namah.
45. Om Sharanaagata-vatsalaaya Namah.
46. Om Bhakti-shakti-pradaaya Namah.
47. Om Jnaana-vairaagya-daaya Namah.
48. Om Prema-pradaaya Namah.
49. Om Samshaya-hridaya-daurbalya-paapakarma-vaasanaa-kshaya-karaaya Namah.
50. Om Hridaya-granthi-bhedakaaya Namah.
51. Om Karma-dhvamsine Namah.
52. Om Shuddha-sattvasthitaaya Namah.
53. Om Gunaatiita-gunaatmane Namah.
54. Om Ananta-kalyaana-gunaaya Namah.
55. Om Amita-paraakramaaya Namah.
56. Om Jayine Namah.
57. Om Durdharsha kshobhyaaya Namah.
58. Om Aparaajitaaya Namah.
59. Om Trilokeshu avighaatha-gataye Namah.
60. Om Ashakya-rahitaaya Namah.
61. Om Sarva-shakti-muurtaye Namah.
62. Om Suruupa-sundaraaya Namah.
63. Om Sulocanaaya Namah.
64. Om Bahu ruupa vishva muurtaye Namah.
65. Om Aruupaavyaktaaya Namah.
66. Om Acintyaaya Namah.
67. Om Suukshmaaya Namah.
68. Om Sarvaantaryaamine Namah.
69. Om Manovaagatiitaaya Namah.
70. Om Prema-muurtaye Namah.
71. Om Sulabha-durlabhaaya Namah.
72. Om Asahaaya sahaayaaya Namah.
73. Om Anaathanaatha-diina-bandhave Namah.
74. Om Sarva-bhaara-bhrite Namah.
75. Om Akarmaaneka-karma-sukarmine Namah.
76. Om Punya-shravana-kiirtanaaya Namah.
77. Om Tiirthaaya Namah.
78. Om Vaasudevaaya Namah.
79. Om Sataangataye Namah.
80. Om Satparaayanaaya Namah.
81. Om Lokanaathaaya Namah.
82. Om Paavanaanaghaaya Namah.
83. Om Amritaamshave Namah.
84. Om Bhaaskara-prabhaaya Namah.
85. Om Brahmacarya-tapascaryaadi-suvrataaya Namah.
86. Om Satya-dharma-paraayanaaya Namah.
87. Om Siddheshvaraaya Namah.
88. Om Siddha-sankalpaaya-Namah.
89. Om Yogeshvaraaya Namah.
90. Om Bhagavate Namah.
91. Om Bhakta-vatsalaaya Namah.
92. Om Satpurushaaya Namah.
93. Om Purushottamaaya Namah.
94. Om Satya-tattva-bodhakaaya Namah.
95. Om Kaamaadi-shad-vairi-dhvamsine Namah.
96. Om Abhed-aanandaanubhava-pradaaya Namah.
97. Om Sama-sarva-mata-sammataaya Namah.
98. Om Shrii dakshinaa-muurtaye Namah.
99. Om Shrii venkatesha ramanaaya Namah.
100. Om Adbhutaananta-caryaaya Namah.
101. Om Prapannaarti-haraaya Namah.
102. Om Samsaara-sarva-duhkha-kshaya-karaaya Namah.
103. Om Sarvavit-sarvato-mukhaaya Namah.
104. Om Sarvaantar-bahih-sthitaaya Namah.
105. Om Sarva-mangala-karaaya Namah.
106. Om Sarvaabhiista-pradaaya Namah.
107. Om Samarasa-sanmaarga-sthaapanaaya Namah.
108. Om Shrii samartha sadguru Saaii naathaaya Namah.

Sai Satcharitra In Bengali

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Sai Satcharitra In Bengali

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Sai Satcharitra In Urdu

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Sai Satcharitra In Urdu

No Of Pages : 409

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Sai satcharitra in Telugu

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Sai satcharitra in Telugu

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SAI SATCHARITRA IN ENGLISH

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Editor

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Pages : 336

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Shri Sai Satcharitra In Hindi PDF

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sai baba satcharitra in hindi,,,,

No Of Pages : 184

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Om Shri Sai Nathay Namah