[SJC: Achyuta Gurukul] LESSON-4

[Guest guest]

Thanks for this wonderful lesson .

 

Regards

 

Rakesh

 

 

 

 

"Sabri" <korua on 05/27/2003 04:59:29 AM

 

Please respond to

 

cc:

[sJC: Achyuta Gurukul] LESSON-4

 

 

To the respected Gurus and Learned Scholars of SJC.

In the following is the assignments for Lesson-4,

With my respects, Sabri.

 

LESSON 4

 

1- The Dignity/Strength/Avasthas of Grahas. (Stha-Sthana meaning to

stand or be situated)

 

(Also please see note at the end of text on use of capital letters,

and Sanskrit names)

 

A Graha stands for or confers many different attributes. E.g. Mangal

stands for strength, energy, activity, military, management,

accidents, cutting, engineering etc. etc. Also for each attribute,

each Graha, or in this example, Mangal may confer eighter a positive

effect or a negative or not desirable effect. E.g. when Mangal is

strong (eighter in Natal chart or in transit/Gochar in the skies),

the native will have good strength, wheras when Mangal is weak this

will lead to weak strength (since Mangal stands for strength).

Another example would be; a strong Mangal would give good management

ability, wheras a weak Mangal could indicate difficulty or problems

in management. So we see that the same Graha according to his

strength will yield different results in different natal charts, or

in different positions in transit/Gochar.

 

Although there are various ways to determine the strength of a Graha,

here we will discuss the basic two.

 

The Nine Avasthas (or dignity) of a Graha:

Each graha as he revolves in orbit and passes through each of the 12

Rashis, has one specific Rashi known as the Exaltation Rashi where he

will be most strong and will yield most desirable results of his

attributes. Here he is called Uccha or Exalted. For Mangal the

Exaltation or Uccha Rashi is Capricorn / Makara Rashi. Further in His

Exaltation / Uccha Rashi a Graha will reach his most exalted position

at a specific degree within the Rashi which is called the "deep

exaltation point or degree". For Mangal this specific point is 28

degrees in Capricorn / Makara Rashi (one should remember that each

Rashi spans over a total of 30 degrees in the Zodiac).

 

Exactly 180 degrees away, or exactly at the opposite side of this

position is found the Rashi where the same Graha is found to be the

weakest. This is called the Detriment / Debility / Neecha Rashi for

that specific Graha. Again the same exact degree, 180 degrees away

from the deep exaltation degree will give the deep debilitation

degree, where the Graha will be the weekest even in his Rashi of

Debility. So for Mangal this will be; Cancer / Karka Rashi, and

within this Rashi the "deep debility point" will be 28 degrees in

Cancer / Karka Rashi.

 

These two states / Avasthas; Exaltation / Uccha and Debility /

Detriment / Neecha thus are the two extreme (most strong and weakest)

Avasthas of a Graha out of 9 Avasthas of a Graha.

 

Next we consider, the Rashi or Rashis that a Graha owns, for which He

is the Lord. Surya and Chandra each have one such Rashi e.g. Cancer /

Karka and Leo / Sinha. The remaining 7 Grahas (except Rahu and Kethu)

each have two Rashis that they own. When a Graha is posited or

situated in his own Rashi, he is said to have good Avastha /

Strength. Symbolically we can say that when a Graha is at his own

Rashi, he is as if "at home", he is confortable, stable and yields

good results. This state is less strong than being Exalted and above

average, above being neutral. In the case of Mangal, these Rashis are

Aries / Mesha and Scorpio / Vrischik. So when Mangal is found to be

eighter in Mesha or Vrischik, He is said to be in his own Rashi, thus

yielding good results. In the range of Avasthas thus we have covered

three States; e.g. Exaltation, Own Rashi, Debility.

 

One further note here is about; for some specific cases and according

to some authorities, e.g. especially for Shani and to a certain

extent for Mangal, being in own Rashi may even be better than being

exalted but this is an exception. Being first-rate malefics, Shani

and Mangal may still confer not desirable results when Exalted, but

when in their own Rashis, they may be considered to be more

confortable and stable, e.g. cause less harm to the native.

 

There is one further Avastha of a Graha, which is called

Moolatrikoon, which occurs for a certain degree in his (one of the

Rashis when the Graha owns or lord of more than one Rashi ) own Rashi

(except for Chandra, where Rashi of Moolatrikoon e.g. Vrishabha, is

not her own Rashi, e.g. Karka, further exceptions are Rahu and Kethu)

In this Avastha, the Graha gains considerable more strength than

compared to when he is in own Rashi.

 

For example Mangal will have moolatrikoon Avastha in Mesha Rashi

between 0 and 12 degrees.

 

With this addition, our list of Avasthas from Most strong to weakest

becomes; Exaltation, Moolatrikoon, Own House, Debility.

 

There are certain other Rashis in the Zodiac, where none of the above

cases already covered apply for a Graha. When a Graha is in one of

these Rashis, e.g. none of the Avasthas covered above is applicable,

we look at the relationship of the Graha with the lord of the Rashi

he is in. Being a topic in itself (which can be found in all the

introductory texts on Jyotish) there is a natural and temporary

relationship between two Grahas. For example Shani and Surya are

enemies. This means that when Shani and Surya interact, e.g. come

together or one aspects the other the resulting indications are not

favorable. Likewise when Shani is in Surya's Rashi, e.g. Sinha / Leo,

this is an enmical position for Shani, since the lord of this Rashi

is enmical to Shani e.g. Shani is in one of his enemies Rashi; due to

the enmity, Shani will not yield good results in such a position.

Furthermore there is a temporary relationship between a Graha

occupying a Rashi and the lord of that Rashi, based on where the Lord

himself is situated. E.g. when Sani is posited in Sinha, while Surya,

the lord of Sinha himself is in the same Rashi, this further causes

enmity. We call this situation for Shani as the Avastha of Great

Enemy (both relationships are enemy, the topic of compound

relationship between Grahas as can be found in introductory texts on

Jyotish).

 

So we have, friendship, and enmity resulting from the natural and

temporary relationships between Grahas. From various combinations of

the relationships (natural and temporary) between the Graha and the

lord of the Rashi he is in (which we call the dispositor) we arrive

at 5 more Avasthas. Namely these are; Great Friend, Friend, Neutral,

Enemy, Great Enemy. These Avasthas yield results with quality between

Own Rashi and Debility. Hence we arrive at the complete list of 9

Avasthas of a Graha as in the following; (The below list is from

Exaltation yielding best results to Debility yielding worst results).

 

Exaltation

Moolatrikoon

Own Rashi

Great Friend

Friend

Neutral

Enemy

Great Enemy

Debility.

 

One thing to note here that the relationship between Grahas are only

considered after checking for other Avasthas. For example Mangal is

Exalted in Makar Rashi, whose lord is Shani, an enemy to Mangal.

Here, being exalted rules over the enmity relationship between Mangal

and Shani.

 

One final note here would be that; there are certain Yogas or

Planetary combinations that take away the effect of Debility from a

Graha (e.g. Neecha Bhanga Yogas). He may even be raised to much

higher levels of strength. So upon seeing a debilitaded Graha one

should not jump at the conclusion that the effects will necessarily

be negative. Also the placement of a debilitated Graha may be such

that the results may be favorable for the native, e.g. when posited

in a dusthana, an evil house.

 

Furthermore in certain cases a debilitated Graha may lead the native

to make up, spend effort, to nullify the defficiency indicated. E.g.

a weak Guru does not necessarily mean that this person will totally

be devoid of knowledge (an indication of Guru), other factors in the

horoscope may point to the fact that the native spends great effort

to acquaire knowledge, hence there is possibility that a native with

debilitated Guru may have considerable knowledge which can be at

least much above average.

 

One practical way to look at the Avastha of a Graha is to see where

he stands in the Zodiac in comparison to his Rashi of Exaltation and

Debility. Not taking into consideration other factors (e.g. he may be

in own Rashi, or in any of the other Avasthas) one can generally say

that the Graha is strong the nearest he is to his Exaltation Rashi.

When he moves away from his Exaltation Rashi, towards his Rashi of

Debility he starts to gain strength, only to gain strength again when

he starts to move away from Debility to Exaltation.

 

The Five Avasthas (or dignity) of a Graha:

 

There is another important factor (among further considerations like

directional strength Shad-Bala) to be considered related to the

strength of a Graha. And this is associated with the degree of

placement of the Graha within a Rashi, which will give us a further

set of Five Avasthas for the Graha.

 

When a Graha is posited in a Rashi, he is affected by the qualities

of the Rashi. It is further considered that the lord of that Rashi

(known as the Dispositor of the Graha) serves as the soul Jeeva of

the Graha. When a Graha is passing from one Rashi to the other in his

movement following his orbit, e.g. when he has reached the end of one

Rashi, his placement degree being close to 30 degrees, or when he has

just entered into the next Rashi, e.g. his placement degree being

close to 0 degrees, he is considered to be in transition / changing

of character, and in this transition region known as the Sandhi - the

gap, he is considered to be quiet weak. Following on from this

analogy, we divide the 30 degree span of a Rashi into five equal

parts, each one being 6 degrees. The Graha or rather his character in

this Rashi as he travels through these portions is as if, he is born

to start with upon entering the Rashi, and at the end he is dead, to

repeat, the character he gains in this Rashi is extinct. For odd

numbered Rashis, the qualities or 5 Avasthas a Graha will gain will

be; infant, young, adolescent, old and dead. (the succession in even

numbered Rashis is just the opposite as will be seen in the table

below). One should further note that upon leaving an odd numbered

Rashi, a Graha will be weak having dead avastha, and upon entering

the next even numbered Rashi, the Graha will still be in dead

Avastha, hence the type of weakness associated with being dead will

continue in the next Rashi, the similar argument holds for leaving an

even numbered Rashi and entering an odd numbered Rashi where the

Graha's Avastha will continue to be infant.

 

          Avastha in             Avastha in

          Odd Numbered           Even numbered

Degree    Rashi                  Rashi

 

0-6       Infant                 Dead

6-12      Young                  Old

12-18     Adolescent             Adolescent

18-24     Old                    Young

24-30     Dead                   Infant

 

The Sanskrit names for these Avasthas are in the following;

 

Infant- Baala, Baalavastha

Young- Kumaara, Kumaaravastha

Adolescent- Yuva, Yuvavastha

Old- Vriddha, Vriddhavastha

Dead- Mrit, Mritavastha

 

When a Grahas Avastha is infant, the results he will confer will be

weak just like an infant human being. He may attempt to do things, he

may promise some results, but due to the fact that his strength is

weak, these will not fully manifest. When the Avastha is dead, the

situation is the same, but the results are more bitter associated

with being dead, or about to pass-on or be dead.

 

>From this point of view, and not taking into account other factors,

the best placement for a Graha is in the middle of a Rashi, having

adolescent Avastha.

 

A parallel analogy and consideration applies to the degree of the

rising sign for a native. If the rising degree is very small or near

30 degrees,  generally it will be seen that the native can not fully

project his full character and potential to the outside world, his

character is found to be weak. Another way to look at this phenomenan

is  based on what Maharishi Parashara says about the lagna; "The

lagna is the first and everything for the native". The lagna (Rashi)

plays a major role on the native, shapes his character and gives him

many attributes. But if the rising degree of the lagna is weak, then

he falls in between two Rashis, he can neighter project the qualities

of one Rashi fully nor the other.

 

So according to the above discussion, in the following is a list of

the Rashis and Avasthas of Grahas in a chart (I chose another persons

chart instead of mine for better practice, since I am quite familiar

with my own).

 

Graha/Rashi/Degree/9/5 Avastha

 

(Lagna)/Mithune/00:04

Surya/Meena/8:25/G.Friend/Old

Chandra/Makar/5:38/Friend/Dead

Mangal/Makar/28:17/Exalted/Infant

Buddha/Kumbha/18:59/Friend/Old (Retrograde)

Guru/Dhanu/9:02/Moolatrikoon/Young

Shukra/Kumbha/14:25/G.Friend/Adolescent

Shani/Dhanu/24:04/Enemy/Dead

Rahu/Kanya/1:20/Own/Dead

Kethu/Meena/1:20/Own/Dead

 

In the above the Graha that is most strong is Mangal, one should

further note that here Mangal is very close tho his deep degree of

exaltation. Also Rahu is seen to own Kanya and Kethu, Meena. (On the

matter about which Rashis, Rahu and Kethu own, there is some

discrepancy between different authorities on Jyotish).

 

2- How Grahas influence the native according to their attributes.

 

For this assignment also I use the above given example, since I know

the person (a lady) in question quite well.

 

Surya: Surya for this native is in Meena (G.Friend/Old) which is the

10th. house of father and activities. Surya signifies the ego and the

self, hence the native likes to be number one and leader and to be

the very best among others in activity, but this has not been

realized, e.g. has been left as the desire of the native, due to the

effect of Kethu with dead Avastha posited in the same Rashi/House.

Kethu signifying inward energy, and with dead Avastha greatly

overshadows the native in activity, with the result that the lady is

quite timid in new ventures. Surya stands for Pitta Dosha, and being

natural significator (Karakatwa) of father his placement in 10th.

house of father is not considered to be very favorable. Her father

has had severe Pitta problems, healthwise. Also Surya signifies the

government authorities, and again together with the influence of

Kethu, her father has had some serious problems with the government.

Surya signifying the self and ego, as noted in the above, further

yields the result that her father is actually a prominent character,

his ego is quite strong or overly strong in the negative sense that

he does not like to listen to the advise of other people and  tends

to go his own way and tends to be selfish.

 

Chandra: Chandra for the native is in Makar Rashi (Friend/Dead) and

8th. house, together with Mangal. 8th. house is not an auspicious

house, and together with the 6th. house signifies dis-ease and

disconforts. Since Chandra signifies the mind, the native has had

some mild psychological problems in the form of mild phobias. Rahu's

5th. house aspect on the same, adds up to this result. Chandra

further signifies, healing, and 8th. house, transformations with the

result that both the native has transformed through psychological

treatments, and also she is interested in psychology herself. Alhough

she has not taken psychology as a career, she has had extensive

courses in psychology.

 

Mangal: Mangal for the native is in Makar Rashi (Exalted/infant, and

very close to deep exaltation degree), in the 8th. house together

with Chandra. Mangal signifies aggression, and violence, hence she

tends to be angry towards her mother signified by Chandra. But the

anger expressed is not severe, since Mangal is exalted, hence not

yielding very detrimental effect. Also mangal is in his infancy, so

the anger expressed by the native is childishlike, comes up due to

not so serious things, and suddenly due to the 5th. aspect of Rahu on

the same, and goes away quickly. It can be further noted that the

native does not carry deep seated, long-term anger and enmity. Mangal

further signifies, irritations, inflamations etc., 8th. house being

the genital region, she is bothered by chronic irritations of this

region of the body. Again the disconfort has not been severe, but

mild disconfort from time to time. Mangal from this house, aspects

2nd. house of face, with the result that she often has skin rashes

and boils in the eyelids and the lips. This has also been a mild

disconfort for her especially when Mangal is in such a transit /

Gochar to affect the 2nd. house. Also 2nd. house is the house of

speech, and the way she speaks sometimes is quite sharp.

 

Buddha: Buddha for the native is in Kumbha Rashi (Friend/Old) in 9th.

house. together with Shukra. Buddha for the native is further the

lord of Lagna. We should further note that Buddha in this case is

Retrograde (e.g. in backward motion). Budha being Lagna lord, and a

young Graha results in childish behaviour for the native. Budha

signifies speech, communication and friendship and also changing

nature and behaviour. She is seen to change moods quite frequently

and unexpectedly, likes to have friends and communicate a lot. Buddha

being in the 9th. house of Dharma, spirituality and religion, she

tends to have spiritual friends especially ladies since Shukra is

also in the same Rashi. Buddha being Retrograde, we can predict that

Buddha has effect on the Rashi one before, e.g. Makar/8th. house.

This is further supporting evidence that she communicates for

transformation (psychology) and tends to have psychologists as

friends. Furthermore with lagna lord being in 9th. house, the best

Dharma house, and the house of God's Grace, she is seen to be a lucky

person always having support this way or the other, with no really

serious problems in her life up to the present.

 

Guru: Guru for the native is in Dhanu Rashi (Moolatrikoon/Young) in

the 7th. house.

 

Guru signifies, luck, fortune, knowledge and spiritual tendencies.

Guru for the native has especially good Avastha (Moolatrikoon). From

7th. house, Guru is also aspecting the first house of the natives

self, hence directly affecting the native. The native as noted above

is seen to be generally lucky and does not have any financial

problems. She is lucky in the way that she does not have to work to

earn a living. Since Guru is in 7th. house of spouse, her husband has

a good financial situation, so financial support is coming to her

from her husband, with no effort from her side. Both her husband and

herself are persons with good intentions, e.g. resolved to act and to

do good. We can further say that her husband is a spiritual person

who has aspired to seek the light of God.

 

Shukra: Shukra for the native is in Kumbha Rashi

(G.Friend/Adolescent) in the 9th. house, as   noted above together

with Buddha, lord of Lagna. Sukra signifies conforts and conveyances,

beauty, love of art, ladies. Since Shukra for the native has good

Avastha, and since Shukra is together with lord of Lagna, she has had

a confortable life with conforts and conveyances. Since Shukra and

Buddha are together, she tends to have lady friends mostly. She likes

and pays attention to host her friends at home in an elegant way.

Shukra is aspecting the 3rd. house of self-effort and younger

siblings from 9th. house. As a result, she has interest in arts;

painting and dancing, and especially for painting she has spent

considerable effort, but these has not turned to be a professional

activity for her, e.g. she is not a professional painter, but paints

as a hoby. She also has a younger sister, in parallel to the fact

that there is Shukra's aspect on third house.

 

Shani: Shani for the native is in Dhanu Rashi (Enemy/Dead) in the

7th. house together with Guru.

 

Shani is signifying problems, delays, sorrow and grief, also

spirituality. Shani is together with Guru and Guru signifies the

husband for a lady. Furthermore Guru stands for children. So we can

see that the significations of Guru has been overshadowed by the

presence of Shani. The result has been that she has married rather

late in life (in Guru Mahadasa) and has not yet had the happiness of

having children. Shani further signifies distance, and since for the

native Shani is aspecting 4th. house of home, she tends to be away

from home during the day, visiting friends. Also she has been since

childhood physically away from home and mother due to the fact that

she had to have education abroad, the conditions in her hometown were

not favorable for education. Shani's 3rd. house aspect on the 9th.

house further supports the fact that she has spiritual friends. Also

this same aspect is affecting her friendships with people, since the

aspect is also on Buddha. As a result of which, we can see that she

has many friends, but except for the select few, these are not close

or real friends. So we can say that the native has many friends, with

whom on the surface she is having good friendship and communication,

but in reality these are on the surface and weak relationships (also

with the affect of Rahu on the same). Only with a couple of spiritual

people she has strong and heart to heart close friendship.

 

Rahu: Rahu for the native is in Kanya Rashi (Own/Dead) in the 4th.

house.

 

Although Rahu has strong Avastha (Own house) his degree is small

(dead) hence has given rise to some problems. 4th. house is

signifying mother, conveyances and home. Rahu signifying,

restlessness, fears, anxieties and outward energy, has given the

native, restlessness in the house, she does not like to stay in the

house, rather spends her day mostly outside. Also when left alone in

the house, she tends to get anxious for no apparent reason especially

during the night. Rahu being an outcast is also affecting the mother

of the native, in that the mother is not a typical lady conforming

easily to the social environment, furthermore the mother also has

some considerable phobias and anxieties. Together with Shani's 10th.

house aspect, the mother is restless to serve visitors at home (Shani

also signifies serving and service), e.g. she feels she should over

serve, and do much for visitors. The native also has had some

anxieties while travelling in a vehicle or herself driving. Rahu acts

like Shani (according to some authorities on Jyotish) which further

has contributed to the natives seperation from home, both during

childhood, e.g. during education, and also during her adult life as

noted above.

 

Kethu: Kethu for the native is in Meena Rashi (Own/Dead) in the 10th.

house.

 

Kethu signifies inward energy and secretiveness among other things,

and 10th. house again stands for father and activity in the outside

world. Kethu's influence has resulted for the native to not be able

to project herself fully in activity. Although she is active in the

outside world, she has no occupation, and does not lead an organized,

programmed activity. She rather goes visit friends, engage in

different activities for self-development etc., but in all these

activities she is not playing a prominent and dominating role. Kethu

being secretive has influence on the father, the father being very

secretive, almost never talks about his inner world, likes to make

fun of his friends, what he says is generally not the same as what he

thinks or feels or knows. He is rather acting all the time, and as if

carrying a mask on the face, hiding his inner world. Kethu also is an

outcast, the parallel is also found in the father in that, the father

was born and has lived his whole life as a minority in an enmical

society to that minority. He should always be careful about how he

acts and about what he says, since otherwise he can easily get into

trouble with the society where his family is living. Kethu acts like

Mangal (according to some authorities on Jyotish) which further has

contributed to Pitta related problems for the father.

 

The above significations has been given based mainly on house

placements for ease of expression and demonstration. If the life of

the native is analysed closely taking into account the dasas she has

run through, it will be apparent that the effects mentioned will be

prominent in the dasas and antardasas of the mentioned Grahas.

 

Furthermore only some Graha significations has been used and

corelated to findings about the natives life. A close and more

detailed analysis will show that these significations only manifest

due to the fact that for each signification there can be found a

number of supporting factors in the natives chart(s), not that a

single attribute cited herein is enough for the manifestation of the

said signification. In fact some contradictory issues can be found;

as per example, Kethu stands for mathematics, being posited in 10th.

house of father, one may be lead to think that the father should have

something to do with mathematics which is not really the case, except

for the fact that he uses simple calculations at the office for

trade. This is due to the fact that this simple indication is not

supported by other findings in the horoscope.

 

Note: In this text, Graha and Rashi names are written in Sanskrit and

starting with capital letters. The Sanskrit names are emphasised

since these are the true and original names in the Vedic literature,

carrying more deeper significance and effect on the human mind than

the English translations to the names. Furthermore the names are

written with capital first letters; this is due to the fact that

Jyotish is a Divine science meaning that, what we are dealing with

actually are not only physical bodies revolving around the Sun (e.g.

planets) but they are most important, Divine Beings, manifestation

and represantatives of God Himself. We should be fully aware in

dealing with Jyotish that we are actually interacting with God, and

it is His Ultimate Will that will decide on what will happen and when

and if ever. Likewise, astrological remedies and precautions will

only work and will yield good results if only God decides to bless

the native. In this regard I have come across a lady who has told me

an interesting first-hand experience of her which I would like to

cite here for illustration;

 

The said lady consults a Jyotishee, and she is told that during a

certain Pratyantardasa (3rd. level dasa) it is very likely that she

has an accident in a vehicle. She lives and works in a health

institution and hence has chosen not to go out at all during this

period to avert any possible danger. After this period is over and

some days pass, she thinks that the danger is over and she feels free

to go out and take her car to go to the nearby town which is only 2-3

kilometers away. She is driving rather carefully and slowly on an

open road with no traffic, but all of a sudden in her own words; "I

could not understand how it happened, but all of a sudden the car

drove out of the road and turned over, there was no reason for this,

nor any other car in sight, it just happened all of a sudden". The

car was totally destroyed, useless, and interestingly and fortunately

no harm has come to her. Apparently God decided for her, that she had

to go through such an experience for some good reason only

understandable on the side of God. So staying in the building for the

indicated period did not avert the danger, and it was delivered the

moment she took her first ride with her car.

 

Of course this does not mean that astrological remedies and

precautions do not have much value, on the contrary, they do have

immense value, equal of which is not available in any other endeavour

of mankind other than Jyotish (except in another context and

direction in Ayur-Veda), that is to avert the danger before it comes.

We should only be aware in this regard that, on our side we should do

our best to please God to receive His blessings, one form of which is

astrological remedies and precautions. But we should not think that

this is an automatic process, and once done the result is guaranteed.

The gurantee is only in the hands of God, He will decide in His all-

merciful nature, whether the karma should be lifted or not, and

whether this will be good for the native or not. In practice also we

see this Divine principle coming into effect. Sometimes we see some

simple remedies are applied with love of God in the heart of a true

devotee and significant good results are obtained,  wheras sometimes

we see extensive remedies, rituals and the like are not enough to

ward of the karma totally, indicating in most probability that the

native should still have to have the lesson for his own betterement.

To cite an illustration; When the mother is wiping the dirt off the

face of the child, the child feels the hurt and is unhappy, but the

mother knows that this is for the childs own good. So we never

consider things as unfortunate and unlucky, we do our best on our

side to resolve a situation, we do our best in terms of devotion and

surrender to God, and leave the rest to Him, whom in His all-merciful

ways will choose and do the best for us.

 

With my deep respects to the excellent Gurus and learned scholars of

SJC.

 

Sabri.

 

 

 

 

 

Sponsor

 

[iMAGE]

 

[iMAGE]

 

 

 

[Om Kleem Krishnaaya Jagannathaaya namah]

Send a blank mail

To : -

To :