SAI BABA GITA – Part XIX – Answers for all questions

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New Roman">Krishna said, "Wherever there is exemplary behavior, wherever there

is righteousness and sacredness, wherever duty and truth are adhered to, there

will be victory. When you conduct yourself in an honorable way, when you live

by the principles of right conduct, those very principles will protect you.

Arjuna! Always live a sacred and honorable life. Then you will be leading a

life that is truly worthwhile." Embodiments of Love, There are seven facets to

living a sacred life, which are like the seven colors contained in the rays of

the sun. They make up the standards of virtuous behavior and moral excellence

which are the very fabric of spiritual life. The first facet is truth. The

second facet is good character. The third

is right conduct. The fourth is sense-control. The fifth is conscious living

with emphasis on restraining one's desires. The sixth is renunciation or

detachment, and the seventh is nonviolence. All of these principles of right

living have been laid down for the protection of the individual and for the

well-being of society. Collectively they are referred to as dharma or

righteousness. Truth and Dharma Truth is the very basis of righteousness. Just

as burning is the nature of fire, coolness is the nature of ice, fragrance is

the nature of a blossom and sweetness is the nature of sugar, so also,

truthfulness is the nature of a human being. Truth and good character are your

very life breath. When you recognize the innate

truth which is your essential nature, then you understand your own reality. To

achieve success in the field of spirituality, good character is essential. Good

character can be spoken as having three aspects. The first aspect is best

conveyed by the words sacredness, holiness and goodness. The second aspect is

best described by the words tolerance, compassion and forbearance. And the

third aspect is given by the words resolve, determination and commitment.

Whatever education you have, however wealthy you may be, whatever position you

may occupy, whether you are a great scholar or a statesman, if you do not have

these three aspects of character, you are as good as dead. Whatever else you

may have earned, without these three aspects

of character, all your attainments and achievements will be worthless. People

pay attention to external human beauty, but God recognizes only the inner

beauty. Truly speaking, for human beings it is their sterling character which

makes up their real beauty. A person devoid of good character is nothing but a

stone. You have to follow these seven facets of dharma and let each one of them

shine within you, for each one of them is completely natural to you. The

foundation step is truth. Truth does not simply mean abstaining from lying. You

have to take truth as your very essence, as the foundation of your life. You

should be prepared to renounce everything for the sake of truth. The world

conducts itself in the fear of truth and is always subservient to truth. When

there is no truth, man develops fear and becomes too frightened even to live.

On the other

hand, truth confers fearlessness on man. It is truth which protects the entire

world and makes it function. Truth drives away all fear. It is such an

important quality that only when it is being faultlessly observed will you be

able to attain divinity. Character is the breath of truth. Important for

character is virtue and good behavior. Humanity will not shine without good

behavior. Virtues, good qualities, good behavior, all these lend splendor to

humanity. Truth needs to be established from the Earliest Age In order to serve

humanity and realize your innate divinity, you have to take truth, character and

good behavior as your basis. Right from childhood make the necessary efforts to

establish yourself in these noble

virtues. Early in life, children are likely to make a number of small mistakes,

either knowingly or unknowingly. Fearing that these errors will become known to

the elders and that there might be some punishment or criticism, children will

try to hide their mistakes. In this way, from an early age, there is a tendency

for the child to develop the habit of straying from truth, to avoid blame.

Eventually, this habit will destroy the very foundation of life. Untruth will

destroy one's humanness. Therefore, children should be strongly encouraged to

always tell the truth no matter what, without fearing the consequences, be

these consequences joyful and profitable to the child, or should they result in

chastisement and punishment. Just as a foundation is very important for a

mansion, just as roots are the very basis of a tree, so, truth is the very

basis of life

as a human being. If you are wavering in truth, there will be no safety and no

protection for your life. An example of strict adherence to truth can be seen

in the life of a great king in ancient times. Because of his uncompromising

stance on truth, he was forced by circumstances to give up his wife, his son

and his kingdom. He considered truth as his penance. Even in the most difficult

situations that assailed him, he was not prepared to tell an untruth or deviate

from dharma. Eventually, he lost his kingdom. Banished and alone, he took up

work in a cremation ground. When his son died, his wife brought the body to the

cremation ground. Although he knew that it was his wife, and the body was that

of his son, still he felt bound to discharge his duty as the person in charge

of the cremation ground. Under the most trying tests, this king never gave up

either telling the truth or following dharma. He considered truth and dharma

like two eyes or like two wheels of a chariot or like two wings of a bird, each

indispensable to the other. Even a little Fib can lead to Unhappiness later

Right from the very beginning, it is incumbent upon elders to teach youngsters

the importance of telling the truth. Here is a small example to show how making

up stories to playfully befuddle a younger sibling, can produce unhappy

consequences for a child. Once upon a time, a father wanted to give a special

gift to his son on the son's birthday. Because of the love he felt for his son,

this father gave the boy a gold coin, asking him to go to his mother and get a

ring made out of

the coin. The next day the son had his examinations; he kept the gold coin on

the table where he was studying. Now this boy had a younger sister who was very

curious and mischievous. She entered the room and saw the gold coin. She took it

in her hand and asked, "Brother, what is this?" He told her, "It is a gold

coin." She asked, "Where did you get this?" Jokingly, he said, "Well, it grew

on a tree.How could this gold coin come from a tree?" his little sister

asked. He then made up a story and proceeded to tell her a number of fibs. He

said, "If you treat this as a seed and sow it by putting it in the ground, then

pour water on it and tend it and protect it, a tree will soon come forth. Then

from this tree you will be able to get many more gold coins." She started

asking some more questions, but he said, "Listen, I don't have time to talk to

you now. I have to study. Ask me later." Seeing that he was busy, she took the

opportunity to pocket the gold coin and left. From there she went into the yard

and dug a small pit. She put the gold coin into the hole and covered it with

soil. She poured water on the mound. All the while, she was thinking of what

her brother had told her, how a tree would grow out of the gold coin, if it was

planted. A maid-servant, who was watching this little girl from a window, saw

her put the gold coin in the hole. When this little girl went inside the house,

the maid dug up the hole and took the coin. After some time, the mother came and

asked the son to get ready to go to school. He wanted to give the coin to his

mother so that she would have a

ring made out of it for him, as his father had suggested. But the boy could not

find the gold coin anywhere. He went to his younger sister and asked her

whether she had seen it. She said, "Brother, I thought if we could grow a tree

out of it, we could get lots of coins like that; so I've planted the coin in a

hole I made in the garden." They went to the place and dug around, but the coin

was not to be found. Now the boy was very distressed. On his birthday, when he

should have been very cheerful, he was crying. He told all this to his mother.

His mother asked him, "But, tell me, son, why did your little sister take the

gold coin and bury it in the garden?" The boy did not know, so the little girl

was sent for and asked why she had done what she did. She said, "Brother

explained to me how this would turn into a gold-coin tree; so I did as he

said." His

mother told the boy, "Because you made up this story and knowingly told an

untruth to your little sister, the consequence is that instead of being happy

and enjoying your birthday, you are weeping. And not merely that, you have also

lost the gold coin that your father gave you." If children are permitted to tell

lies and harbor untruths at their tender age, this habit will grow and grow with

the years. On the other hand, if you teach them from the earliest years to take

truth as the basis of their lives, they will grow in character and be able to

achieve many great things. When one Bad Quality goes the Rest cannot long

remain There once was a great teacher who helped many people develop in

spirituality. Whenever anyone came to him to be initiated by him, he used to

inquire into their behavior and their character to determine the type of

qualities they had. Appropriate to their qualities and stage of evolution, he

would then give them a sacred incantation, a mantra. A thief, after recognizing

this teacher as a great man, went to him and asked him for a mantra. The guru

said to him, "Well, child, what are your qualities? What are your defects?" The

thief said, "My bad qualities are going from house to house in the middle of the

night, breaking in and stealing things. Since I spend the night in stealing

articles, during the day I drink myself to sleep. Drinking is my second bad

habit. If the police were to catch me, then to save my skin I would make up

lies and tell them a lot of false information to put them off. That is my third

bad

quality." The spiritual teacher asked him, "Well child, you say that you steal,

you drink and you tell falsehoods. Can you give up one of these three bad

qualities?" The thief thought for a while to himself, 'If I don't steal, how

can I take care of my family, my children and my wife? No, I cannot give this

up. Only when the body is healthy and strong will I be able to escape when I'm

caught. So I have to get lots of sleep, and drink helps me get to sleep in the

daytime. But it is unlikely that the police will catch me very often. So, I

shall give up telling lies.' Then the great man asked him, "Do you promise that

you will always tell the truth from tomorrow onward?" The thief replied, "Most

certainly. Even from today I will only tell the truth." This is what the thief

firmly resolved to do. And indeed, from that day onward he made it a habit to

tell the

truth wherever he went. One hot summer night the thief was out prowling in a

nearby town looking for a good place to break into. The mayor of this town, a

very wealthy man, was taking rest on the terrace of his house. In those days,

there were no air conditioners or even fans. Because of the heat and the still,

sultry night air, he was not able to sleep. The thief managed to climb up to

this terrace. As soon as the thief scrambled onto the terrace, the rich man

spotted him, realizing that he was a thief. The rich man accosted him, saying,

"Hey there, who are you?" Because the thief told only the truth, he replied, "I

am a thief." In order to find out what this man's plans were, the rich man said,

"Is it so? Well, I'm also a thief."

Roman">They decided to work together and planned to steal certain valuable

things that were kept in that house. The rich man told the thief, "There will

be quite a few valuables locked up in the safe inside the house of this rich

man, but it will be very difficult for us to get into the safe unless we get

hold of the keys. Let me break into the house and see if I can manage to steal

the keys." The rich man continued, "I have been waiting for someone who can

keep a watch for me. Now that I have been able to get a friend like you, I will

go inside." He left the thief and pretending that he was breaking into the

house, he went inside; busying himself here and there, he delayed coming back

for some minutes. Then he took the keys and stealthily came out. Now he told

the thief, "I have the keys, but I looked everywhere for the safe. I couldn't

find it. Let me

keep watch and you go inside. See if you can locate the safe and get the

valuables that will be kept in it by the rich man." As it turned out, this rich

man had three big diamonds inside the safe. This thief went inside and soon

found the safe. He opened it and took out the three valuable diamonds.

Immediately a problem arose in his mind. How to distribute the three diamonds

between the two of them? As this thief followed the path of truth, a certain

amount of righteousness had also automatically entered into him. He brought all

three diamonds out but he told the rich man, "Brother, one diamond you can keep.

The other diamond I will keep. The third diamond cannot be broken into pieces. I

will put it back in the safe for the owner of this house. Let him keep it for

himself." Deciding on this, the thief went back into the house to put one of

the three

diamonds back in the safe. Then he returned to the terrace. After settling this

transaction, the thief was about to leave when the rich man said to him, "Well,

brother, perhaps we can have this kind of partnership now and again in the

future. Please give me your address where I can contact you." As he was bound

to tell the truth, the thief gave his correct address. The next morning, this

rich man who was also the highest public official in that area, took the

address and sent orders that a police complaint be lodged regarding the loss of

some diamonds out of his safe. He told the police to go to the village mentioned

in the address and arrest the thief who was living there. In that particular

village the thief was well-known. The

police went there and had no trouble finding him. They caught hold of him and

brought him to the mayor. The thief did not recognize the robed official in

front of him as his partner of the night before. The mayor then questioned the

thief, "Well, how did you enter the house? How did you get hold of this

diamond?" The thief narrated meticulously all the details of his adventure. He

told how he had climbed onto the roof, had gotten into partnership with another

person, entered the house, opened the safe, took out three diamonds, gave one to

his partner, kept one for himself and again went into the house, again opened up

the safe and put back one diamond. The mayor called in his head official and

said, "Go and find out if there is a diamond remaining in the safe." The

officer took the keys to the safe. To himself he thought, 'Can there be any

thief who will

put one diamond back?' Thinking this way, he opened the safe, saw the diamond

that had been returned there by the thief, pocketed it, and went back to the

mayor, reporting that there was no diamond in the safe. But then, the mayor

searched the pockets of the officer and recovered the diamond. Immediately, he

dismissed the officer from his service. The mayor now addressed the thief. He

said, "I know that in everything you have related, you have told the truth to

me. Therefore, from today onward, I appoint you as my head administrative

officer. Only a person who is truthful should be a public official.

Unfortunately, you have become a thief; but your nature is not like that." This

person now gave up thieving and became a high official; he continued to practice

telling the truth and automatically, in the natural course of events, he gave up

drinking as well as

his thieving and became an honest and upright human being. In the beginning, by

adhering to truth, you may be put to a lot of trouble. In spite of the trouble

you encounter, if you pursue the path of only telling the truth, eventually

this truthful nature will fill you with joy and happiness and give you success

in all your endeavors. Therefore, it was to promote the happiness and welfare

of mankind that in the Gita, Krishna taught that one should always be truthful.

He proclaimed that truth was life's royal road and that the path of truth was

the only way to foster right conduct in society. Dharma is Changeless but its

Practice Changes in each Age

TEXT-ALIGN: justify">Sometimes it has been said that righteousness has declined

and that the dharma has diminished. But that is not correct. Dharma is based on

truth. Truth is absolute; it can never undergo change or be diminished. However,

in any particular age, the practice of dharma may undergo change. God incarnated

as Krishna, not to re-establish dharma, but to re establish the practice of

dharma. Dharma never left, nor did it ever change; but it was out of use. The

seven facets of dharma have been present in all the past ages;. However, each

age has had practices most appropriate to that age. For instance, in ancient

times when spiritual awareness was very high, the appropriate spiritual

practice was meditation. In the age in which Rama incarnated, the most

appropriate practice was penance and sacrifice. In the Krishna era, the practice

was ritual and ceremonial worship. And in the past five thousand years of this

present materialistic age, in which spiritual consciousness is at a low ebb

around the world, the chanting of the holy name is the most appropriate

practice. But, just as in the earlier ages there were also many believers who

practiced the repetition of mantra, evoking the name of God, so also, in this

age there are people who take to meditation, there are people who take to doing

penance and there are people who take to ritual worship. But the principal

practices depend upon the general character and mood of the times. Different

practices give different forms, so to speak, to dharma. But the inner flow of

dharma is always the same. Truth will never change. Truth is always one,

never two. In all the three times, past, present and future, in all the three

worlds, earth, heaven and the nether world, in all the three states, waking,

dream and deep sleep, and in all the three worldly qualities, passivity,

activity and equilibrium, truth is always one. Since truth is one and the very

basis of dharma, dharma cannot change. It never wavers or undergoes any

modifications. But duty and practice will undergo intermittent change. For

example, take a person who is doing a job. How long will this job be his duty?

Until he retires from that particular job. Until then, he goes to the office

every day. Once he retires, his duty changes. After retirement, he might get

involved in doing business. Then he says that pursuing his business is his

duty. In doing business, he may be tempted to gain some extra profit by taking

to

under-handed methods; he may try to earn money through lying and cheating. Even

though he may have now taken to lying and cheating in order to earn money, he

will still consider the work he is doing as his occupation and his duty. When

so many changes can come about in duty, how can it be described as dharma ?

These changing activities that occupy your time in the interest of providing

for your living needs, cannot automatically be described as dharma. Duty

becomes dharma when it shines with the virtues that make up the facets of

dharma. Not Harming others is Dharma There is a simple meaning to the word

dharma. All those actions which do not come in the way of others, which do not

impinge

on the freedom of others, can be described as dharma. Here is a small example

for this. You are holding a long stick and playing with it, moving it this way

and that, and at the same time you are walking down a main street. This street

is a busy public thoroughfare. You may feel, "I have every right to move

wherever I want." Well, if this is your right, then the person who is coming in

the opposite direction has every right to save himself from being hit by your

stick. You are indulging in an activity which is likely to put other people

walking on the street in danger. However, correct conduct expects you to act so

that you do not interfere with the freedom of other people walking on the same

road. If you can conduct

yourself in a way that is not detrimental to others or that does not impinge on

their freedom, then you are behaving according to dharma. Later, we will take

up Krishna's teachings in which he points out that merely refraining from doing

harm is not enough. You should also be friendly and compassionate to all beings.

But if, at the very least, everyone were to consider it their duty to conduct

themselves without causing any harm to others, then there would be peace,

prosperity and joy aplenty in the world. Acting in this way is your real duty,

a duty which has to be performed for the sake of setting an example to others

and for upholding the essential ideals of dharma. Social Duty, Obligatory Duty

and Family Duty

Roman">In your daily life in the family, there are three types of duties which

may be considered to be three aspects of dharma. There is social duty, there is

obligatory duty, and there is family duty. These duties express themselves in

different ways. First consider an example of social duty. Assume that tomorrow

is Sunday, which is a holiday for you. You may want to invite some people to

come to your house for tea. Suddenly in the night, you develop a fever. While

you are sick, you realize that if you were to invite your friends to visit the

next day, you would not be able to receive them properly, and so, it would not

make you or them happy. Therefore, in consideration of your obligations to your

friends, which you would not be able to perform while sick, you decide to

postpone the tea party. On the basis of the change in circumstances and your

consideration for your friends, you change the tea party to the following

Sunday. You are free to make the arrangements that

fulfill both your wishes and your social obligations. Next, consider an example

of obligatory duty. Let us say you are a lecturer in the university. In

connection with the upcoming examinations, the department head has directed

that the whole teaching staff of the department assemble for a meeting. As this

is an important department meeting, you will have to attend. Even if you are

suffering from fever, you take some aspirin pills and go to the meeting. This

is an obligatory duty and you have no right to cancel this. The scheduling of

this meeting was not in your hands, and once it has been called, you are

expected to attend. Now, consider an example of family duty. You are in your

own house. There is a small family quarrel between

husband and wife. Inside the room, the husband and wife are having a tiff. She

is very angry. Suddenly, the door bell rings and he goes out to answer it. He

finds that a co-worker had dropped by for a casual visit. As soon as the

husband sees the visitor, he greets him with a smile and a fond hello. He asks

the visitor to be seated. With the visitor he is quite cordial. When he enters

the bedroom and tells his wife of the visitor and finds that she is still very

angry with him, he may resume his stern tone. But as soon as he goes into the

other room to meet the colleague who has come by, he carries on with his

friendly conversation. It is his duty to protect the good name of his family by

conducting himself in such a way that an outsider would not know that he had

quarreled with his wife. If a person who is angry with his wife inside the

bedroom comes out

into the living room and irritatedly asks the visitor to leave the house, then

the guest will be appalled. It is important to see to it that the secrets and

confidences of the family are not thrown out into the street. This is an

important duty of a family man. He must be ever vigilant to protect the honor

of his family. If by his indiscretion the family honor is destroyed, then there

will be no happiness for him or his family throughout their lives. Sense-Control

is the Key to Doing your Duty properly To protect the good name of your family

you must remain alert and aware of others' needs; this requires sense-control.

If you do not have sense control, as was explained in a previous chapter, you

become arrogant. One who is

arrogant and devoid of sense-control is nothing but a demon. If you want to

practice and protect dharma, you have to develop sense-control. For everything

worthwhile in life, sense-control is very important. Krishna said to Arjuna,

"Arjuna, be a wise man, and have complete control over your senses. Do not obey

the fickle cravings of your senses. The senses must be under your control. You

should not become a slave of your senses. Make them your slave. Be their

master. It is only when you have mastered the senses that you will have earned

the right to be close to the one who is the one who is the originator of all

the senses and has complete dominion over them." In the second chapter of the

Gita all the qualities of a wise man have been explained. Of all these

qualities, sense-control is one of the most important. In this chapter we have

been

exploring some different aspects of dharma, which can be seen, like the rays of

the sun, to have seven colors or facets. As has been pointed out at the

beginning, this sunlight of dharma contains the rays of truth, character,

righteous behavior, sense control, penance, renunciation and nonviolence. You

must make all of these your own. Try to understand the meaning of these Gita

teachings and practice them in your daily life. It is Swami's wish that when

you have taken so much interest in studying these teachings that you should

also evince the same degree of interest in practicing their meaning, and

thereby acquire all the good qualities that are conveyed by them. XXVII.

Kindness and Compassion - The Mark of

a true Human Being Love all. Do not harbor enmity or hatred towards any being.

The divinity in all its fullness resides in the heart of every being. This is

the basic teaching of the Gita. Embodiments of Love, Whenever you hate someone,

it is really God whom you are hating, for God is installed in every being.

Whenever you criticize or admonish someone, it is the very Lord whom you

worship that you are criticizing or reviling. That same Lord is the resident of

all hearts. This awareness of the divine essence in every being is the basis of

the teachings of universal brotherhood that have

been given in the scriptures of India since ancient times. The Unity of the

Self, the One Atma Existing Everywhere The Gita proclaims that the divinity is

present everywhere and in everyone, as the all-pervading reality we call God.

But the Gita declares an even higher stage than this. It teaches not only that

God is everywhere, but that the inner truth behind the I that you refer to when

speaking of yourself is your immortal self, your highest self, one and the same

with God. And that highest self in you is also the highest self of everyone. It

is the atma, one with the divinity. In essence, you and everyone and everything

are God.

TEXT-ALIGN: justify">Therefore, in addition to teaching the unity of God,

expressed through universal brotherhood, the Gita also teaches the unity of the

atma, the one self existing everywhere. The Gita shows that the atma, which

exists as the true self in you, exists as the same self in all other human

beings, and in animals and birds and every other kind of being as well. Just as

the Gita instructs you to regard happiness and misery as equal, so also it

instructs you to recognize the one atma as existing equally in all beings,

whether they are humans, animals or plants. You must have the conviction that

right from microscopic creatures and insects up to the creator, the same

divinity exists uniformly everywhere. That is why a great poet, brimming with

devotion,

sang: O Lord, You have been living in the ant as well as in the creator. You

have come as Krishna and Rama. But truly, you live in every form. I see you

everywhere, in every being I encounter. Harmonization of Thought, Word and Deed

Today, human nature is such that when you see some ants and roaches you don't

mind killing them. At the same time, when you go into a temple and see an image

of one of the forms of God, you pay homage to it. You act differently in the two

situations, even when you know and profess that the one God is present

everywhere. Saying one thing and doing the

opposite is a common disease of humanity today. That is why, instead of

attaining the status of a mahatma, a divine being, people have not risen very

far above their lower natures. The Gita teaches truth in action, which is the

harmonization of thought, word, and deed. This is the real mark of a human

being. It is in this way that you manifest your divine nature in everyday life.

Develop your faith and see the same divinity existing in every living being.

Spread your love, which is the very essence of your divine nature and the

divine nature of all living beings. Look upon every person with compassion and

love. Unless you adopt this approach in your dealings with others, all your

spiritual exercises will just be a waste. Worshipping God while harming your

fellow human beings can never take you to your goal. The Gita teaches that man

himself is God, and that God is man. This unity of God and man has repeatedly

been emphasized in the Gita. "Only the one who treats all alike is a true human

being," Krishna proclaimed. Whatever education you might have acquired, if you

do not have human kindness then all your schooling and accomplishments amount

to nothing. Kindness to all living beings is one of the most important virtues

of a human being. You have to use your discrimination and discover how to

develop this kindness and apply it in your daily life. Kindness to living

beings refers to looking after people and other living things which are in

distress and going to their rescue. You have to make the necessary effort to

reduce their pain, their sorrow and their troubles. It is no use to repeat

'love, love, love' an endless number of times. You have to act with love and

kindness in

everything you do. Kindness must be an integral part of your life. You have to

believe that kindness is the same as divinity. You have to believe that the

heart which houses kindness is the temple of God. Kindness is the Hallmark of a

true Human Being There are a number of weaknesses that have invaded human

beings. As a result, they lose their innate kindness and become cruel. They

behave more like wild animals dwelling in the jungle. But clearly this is not

the true nature of a human being. It is the very opposite of humanness. The

very word human or humane is used to denote kindness. Of all the different

flowers of devotion, God accepts the flower of human kindness with the greatest

love. Offering ordinary flowers and

worshipping God with the ordinary thoughts and intentions that accompany them,

will not evoke the love of God. That will not please him, nor will he accept

such offerings. What offerings will God accept? What does he appreciate? He

will accept the flowers of human kindness, the flowers of love, the flowers of

compassion blooming in your heart. How should you express this feeling of

kindness? It is not enough for you to just do some good. You must transform

your heart. There must be a leap of faith. You must develop a deep-seated

belief in God's omnipresence. You have to live the conviction that the same God

exists in every heart. Then you will be able to recognize other's pain and

sorrow as your own pain and sorrow. Here is a small story.

Roman">In a village there lived a couple who had a young daughter. It was just a

small family of three. It was not a well-to-do family; in fact, it was a very

poor family. But poor as they were, these parents decided to provide a proper

education for their child. There was no school in the village in which they

lived, so they had to send their child to a neighboring village. She had to

traverse a forest every day to go to the village where the school was. City

people might be afraid of walking through a forest, but villagers do not mind;

it is part of their daily life. So this little girl spent her time going to the

school in the neighboring village, learning her lessons there, and then coming

back home in the evening. TO BE CONTINUED With Sai love from Sai brothers –

‘’ Source: http://laluni.helloyou.ws/askbaba/saibabagita/

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