Good evening to all the spiritual lovers gathered here.
May all beings live happily! Tiruchirambalam !!
Om…………………….. Om …………………….. Om …………………..
Today, let us enjoy the next lines of the Vinayagar Akavala.
The next Akavala lines are: “Declare me and make me into you
Remove the crocodile of previous actions (56)”.
Understand the word declare me well. Who am I? Why is this birth for? What is its purpose? Where is my life heading? Answer all these questions, O Ganapathi, asks the sage.
Who am I? Asks the sage to declare the truth as it is, and prays to Ganapathi, anoints the feet with flowers, and stands with tears flowing down his face. Bring this scene before your mind’s eye, my dears.
While reading this line, the wisdom taught by our Satguru Sundarananda Maharishi at the age of 21 on Chathuragiri Hill comes to mind. One day I asked the Guru.
“Who am I, Guru? Why did God give me this human birth? What am I going to do? How will the end of my life be?” I asked.
Here we are telling you that the answer given by our Satguru will definitely be useful to all of you. Let’s go to Chathuragiri. The time is 1989. Travel back 40 years. Listen carefully to the Guru’s wonderful lines of wisdom and listen to them in your own life. The Guru starts speaking. At that time, after completing the Brahmanical penance, I was tying the Vilva mala in front of the Sundara Mahalingam at Chathuragiri. The Guru waited until he finished tying the Vilva mala, then took it, put it on the Sundara Mahalingam, and turned to me. At that time, the Guru had a big mane. A saffron dhoti was around his waist. He would wrap his body in a saffron dhoti. He would have a body odor mixed with the smell of jasmine and sandalwood. He would not apply any soap or shampoo to his body. But he would always be fragrant. One day, when asked about this, he said, “That is the fragrance of my life.” “Each of you has that fragrance. But you are not within yourself. That is why you are not able to enjoy the fragrance of your life. When are you all going to change this situation?” he said. And so he started the satsang. Who am I? The Guru’s elixir of speech. He called me near and made me sit at his feet and started answering my question.
“What you are looking for is something else that is separate from you? If you want, you can look for something that is separate from you. But how can you go outside and try to search for something that is yourself? You cannot search for your self in the way that everything else is searched for. Because, in this matter, there is no difference between the seeker and the thing sought. If you want the world and what is in it, you can search outside. But you cannot search yourself outside. The one who searches outside for what his self is, which lies within, goes very far away from the truth of his self. It is necessary to understand this truth completely. Only then will the search be possible.
If you want material things in this world, you must search for them in the outside world. But if you want to find out who you are, you must leave everything as it is and become absorbed in yourself, without being disturbed, without being agitated or agitated. You can only find that true reality in complete silence, in an empty state of mind without anything. Remember…
Searching is also a kind of tension. It is desire, thirst, agitation. The self is not experienced when wandering in desire. The soul is not visible in the agitated intellect. This is one of the difficulties here. Desire is something we strive to become or something we strive to attain. But the soul is something that has already been attained. Something that has been attained. The soul is I, my self. Desire and the soul are two different poles. They are opposite dimensions.
The soul can be attained. But we must understand very well that it cannot become an object of search. There can be no thirst for the soul. The desire and need are for the worldly things. Not for the soul.
Seeking sensual pleasure is desire; seeking pleasure without lust is desire.
Running for money is desire; sitting for meditation and penance is desire.
Staying attached to the world for position and glory is desire; leaving the world to realize the divine is desire.
Whether for sensual pleasure or for the bliss of knowledge, for whatever reason, there is no difference in desire. Everything is desire. Any desire is greed. Desire is attachment; a captive animal; a bond.
When we understand what desire is, we will be freed from desire. Because this understanding reveals to us the painful nature of desire. Understanding what pain is is the liberation from pain. After experiencing pain, no one desires to cause it.
Then, in that moment of no desire, in that moment when thought is not disturbed by desire, in that moment when you are not seeking anything, in that high moment, in that calm, deep, silent state of mind, you will officially experience the Self as who you are. When desire disappears, the soul will blossom and blossom on its own.
Knowledge is a reality without any content. Emptiness. Emptiness. Knowledge is a void consciousness. Pure consciousness. Holy consciousness. In this silent moment of silence, the door to truth opens. Truth is realized in the intellect that becomes void. As a result, one’s whole life is transformed.
This void state, this experience of knowledge, one attains through meditation, through penance. But what is commonly understood as penance is not actually penance. That too is a form of thinking. That thought may be a good thought, related to the soul or God. Even so, it is thought. What is thought about is not a matter. In fact, the basic nature of thought is external. Whatever does not have a self, it is related to. There can be no thought, intention, or consciousness about the self. Because, for thought to take place, two things are needed. One – you who think. Two – that which you think about. So thought has a dual nature. This is why thought never takes you beyond duality to the oneness of the soul, the kingdom that stands alone as one sovereign. If you want to fall inward, go deep, and know the non-dual soul, then penance is the way, not thinking.
Thought and penance go in completely opposite directions. One is to depend on the external world. The other is to go towards the inner depths of the mind. The way to understand what the other is, is thought, the way to know what the self – the soul – is, is penance. But generally thought, deep contemplation, this is what is considered penance. Penance is to be in a state of doing nothing. Penance is not doing something. It is to become fixed in a state as if nailed to a nail. Penance is to go and stand firm in one’s self, the soul.
We keep in touch with the outside world through our various activities. By being in a state of not doing anything, we establish contact with our own self. By being in a state of not doing anything, we understand who we are. On the contrary, when we are immersed in all kinds of things, we lose the opportunity to meet our self. We forget that we even exist.
Our work and the processes leading to it are very long. Our body can rest if we want. But our thoughts and intellect never rest. When we are awake, we think. When we are asleep, we dream. Because we are doing this incessantly, we forget who we are. In the midst of our daily activities, we lose the knowledge of who we are. What a surprise it is that we cannot understand. But this is the reality. We are lost. Not in a big festival gathering. We are lost within ourselves, with our own thoughts, our dreams, our daily tasks and activities.
Penance is the only way to dig ourselves out of this wandering in the intellect, out of this congestion that we have created.
Penance cannot be an event. That is its nature. It is not a busy job. Penance means an intellect that is not surrounded by any thoughts. We should get used to doing nothing.
The word penance means doing something. But penance does not mean doing anything. It is wrong to say, ‘We were doing penance.’ ‘I was in penance.’ The correct word is ‘I was in penance.’
Penance is like love. One can be loving, be in love. He cannot do love. He cannot have love and compassion. That is why I say that penance is a position of the intellect – a platform.
We are not gathered here in the Gurukul to do something. On the contrary, on a supreme platform, devoid of any movement, where nothing less than purity can take place, this is the region of the intellect where only the pure flame of the soul can be simply gone and sat down and enjoyed as it is. This is the platform where even the thought ‘I am one’ disappears. Only the soul remains, the ‘I’ is the divine region where it has dissolved.
This is sorcery, emptiness. Here we do not see the world we belong to. We see the truth. It is in this void, in this black hole of the pupil of the eye, that the barrier that prevented you from knowing who you are is reduced to chaff. Wisdom arises in you like the rising sun in the morning. This is the vision of wisdom.
Penance is not doing anything. Doing is doing if we want to do it… if we do not want to do it, we leave it. But the nature of the self does not come into being in the form of doing. It is neither doing it… nor leaving it undone.
Let us take for example seeing and hearing. Both of these are our natures. Even if we do nothing, both of these are there. These two natures of our self are constantly present within us. That which is permanent and continuous within us is called self-nature. This self-nature is not our creation. It is our basis. Our foundation. We are this. We do not create this. That is why we stand. That is why we call this which sustains us Dharma. Dharma means self-nature. The nature of the self. Dharma means the existence of truth, the soul.
Just as our ceaseless self-nature is compressed by the actions we are constantly doing here and there, just as the sun is covered by clouds, so we are covered by our actions. These actions, layered one on top of the other on the surface, hide the soul in the depths. The bottomless secrets of the incomparable ocean are hidden and squelched by the penniless waves. It is the strangest and most incomprehensible mystery that the uncontaminated Godhead is compressed by our useless actions, and that a tiny speck of dust that falls on the eye can hide mountains.
But, the oceans do not dry up because of the waves. In other words, the same life that is in the waves also exists in the depths of the ocean. Those who have attained enlightenment will recognize the ocean in the waves. But others will wait until the waves subside. They will be able to see the silence of the ocean only after the waves subside. When will the waves subside? When will they attain enlightenment?
So, our self-nature is pure knowledge, which is heatless, gentle, compassionate, and immovable. We must jump into this self-nature ourselves. We must jump into the ocean without worrying about the waves. Where is the self within us? Where is our soul within our head? Where does the divine reside within us? We must go to its depths and see.
This knowledge, which is waveless and immovable, is always present within us. But, we are not there, we are somewhere. We turn away from it and stand in the opposite direction. We are looking outside. We are looking at the world, the things of the world. But, remember one thing. We see. What is seen is the world. But, the one who is looking from within is not the world. That is our soul, the self.
If the act of seeing is identified with the object we are looking at, that is thought, intention. But if the act of seeing is not related to the object being seen but is turned towards that transcendental Brahman, that is penance.
Seeing also takes place in thought. It takes place in penance. But, in the former it is related to the object and in the latter it is not. However, whether we are thinking or in the world of penance…. Whether we are engaged in actions or have become free from them…. ‘Seeing’ is permanent. If we are awake, we see the world. When we sleep, we see dreams. In penance, we see our own soul. But, in all these three, ‘seeing’ is permanent. ‘Seeing’ is permanent, uninterrupted. This is the nature of our soul. It has never been absent in any situation. Therefore, to see ourselves within ourselves, to know ourselves, to see our life, to see the soul that is beyond our life, to see the God who is the light – flame – match – divine light within life, we must constantly keep looking in the fiery process of ‘seeing’, my son.”
“After knowing who I am, do you know what you should do first, my son?”
I was listening to the Guru silently. The Guru continued.
“First, search for and find the God within you, my son,” he said.
“I have not yet come to understand and know that, my son. “So please grant me the wisdom to find God, Guru,” I begged before the Guru. The Guru continued to look at my face and began to speak with a smile.
“Okay son. Understand well, Shiva Nesa. It is very easy to see from a person’s face whether he loves God or not. True devotees are always immersed in devotion to God. A strong devotion is always present in them. This means that they constantly think about their faith in God day and night. Without this kind of faith, it is impossible to see God. It is impossible. Those who regularly perform Brahmanical penance and pray deeply to God will definitely find the treasure of God for which they have been waiting.”
“This world is just a dream stage. There is no fundamental difference between the ocean and the sky in the universe. They are simply different frequencies of light and sound vibrations. This is how this world is. Pleasure and pain, happiness and sadness, cold and heat, hill and valley, mountain and valley, man and woman, gods and demons, these are all dream stages of this world. We must first understand this well. God alone is the only truth. We must always pray that no trial or calamity should ever have the power to make us forget Him. When we pray in this way, we will gain the strength to absorb the full power of the Divine. Then, even if something important distracts my attention, we will immediately realize that I am safe in the arms of God’s mercy.”
“Knowing God is difficult. The path to Him is like the edge of a sharp knife. But we can never justify efforts without courage. Because we do not have to try to achieve or conquer anything. We only have to realize that God is already within us. That is why I say that negativity should be completely removed from one’s mind. Cooperating with the thoughts of the Guru makes the path to reach Him very easy for us. The question before us now is whether we are now travelling with the Guru.”
“Disciple, I cannot do this; if I say that it is too difficult for me, his progress is stopped there. No one but ourselves has trapped us in various moods, habits and desires. And no one but ourselves will free us.”
“Keep a diary of your life of Brahmanical asceticism. It will be of great benefit to you to write down a note every day of how much time I have spent in penance and how much time I have spent in deep living. Seek solitude as much as possible; remain in solitude. Do not spend your leisure time in social intercourse. It is difficult to find the love of God in society. God is found only in silence. For this purpose, you have been given the penance of Brahman. The penance of Brahman will give you this.”
“My great desire is to sow the knowledge of God in the souls of men. I know that all else is useless. The way to personal communion with God must be taught to individuals. Those who make constant efforts for this will find God. Make a firm vow at your lotus feet, that is, at the feet of the Lord, and pray to the Divine Father, my son, to grant you an unquenchable desire to seek Him and not to waste your time in the meaningless pastimes of this world.”
This is how you should pray to God.
Pray to your divine Father
- Since we are bound by the laws of creation to work, may we perform our duties only to please You.
- Bless us at every moment that we may know that You are more important than eating, sleeping, and anything else.
- Bless us that we may be able to face Your temptations and avoid the terrible forces of the flesh.
- May we, Your princes and princesses, all be crowned at Your feet.
“You know what my prayer for you is, my son. From today on, you should make the highest effort for God and never give up until you are established in Him. If you love Him, never give up the practice of Brahmanical penance, but practice it with great devotion and faith. Seek Him constantly through prayer and meditation. Be of good cheer. Because, our Satguru Sundarananda Maharishi often says: Even if you practice this Dharma a little, it will save you from great fear and from the great suffering inherent in the repeated cycles of birth and death.”
Once, after completing the early morning penance on the Pothikai hill, he said that we should go for a walk with our Guru. I was walking with him in silence. At that time, a ray of light like lightning appeared and disappeared between two Marutha trees. I held the Guru’s hand tightly. Seeing its tightness, he slowly looked in the direction I was looking.
“Shiva Nesa, what do you feel when you see this lightning?” he said.
“Guru, the question of who is God suddenly appeared and disappeared within me,” I said.
The Guru slowly opened his eyes and began to speak. There would be deep silence in his speech. There would be no unnecessary words. That silence will have the power to consume our very life. The ecstasy will start spreading throughout the body. In total, his speech will enchant our very life.
“Son, Shivanesa. God is not a person. It is an experience that gives us a sense of reality. When the ego centers are destroyed within you, then that is the vision you see within you – that is the silent experience of what nature is – that is the clarity-wisdom you get about what life here is. These are the experiences that we should call God, Shivanesa. This is not the experience of embodying God as a person. Rather, God is the experience of the love that is spread throughout everything. God does not have a center of residence. He is spread everywhere and filled. He is present in every atom. He is everywhere and is filled without being removed. This is His center. This should not be called the experience of God, son. But, establish well in your life that God is the experience of love that is everywhere and everywhere.
“Love, affection, love, romance – this is a relationship between two people. When this relationship occurs between an individual and the omnipresent whole, I call it God, my son. The peak of love, the perfection of love, this is God, bliss. Therefore, we should realize with our senses that love is God.”
“After the ego of ‘I’ is destroyed, that is what is left, my son. When the wall that covered our real existence, the ‘self’, is destroyed, then the only thing that remains is love. This is also God. Therefore, one cannot know God. But he can become God. This is the alchemy that our Brahmanical penance performs within us every moment, my son. “So, my son, it’s enough to live with me as a Shiva devotee. You must become God right here and now, and realize it.”
I was unable to immediately absorb the wisdom that the Guru had sown deep within me and stood still. I noticed it and said, “Son, this is a practice that makes the mind work. Don’t follow the mind. Don’t listen to what the mind says. Listen to what your soul says. Start feeling the wisdom that your body language tells you with your true feelings. Then everything will happen within you by itself.”
“So, do I have to kill the mind to make it without the mind, Guru?” I said.
“Yes, you have to kill it. To kill it, it will keep forming within you. So boil it and burn it.”
“How is that, Guru, how do you boil the mind?” I said.
“There is a trick to that, Son. What does boiling mean, Son?” He said.
“You have to put it in a fire and let it burn, Guru,” I said.
“What is the fire here? What is the vessel? What is burning?” He said.
“That went well. Whatever you say, it has become your habit to ask a question before it is said, Guru. Whatever you say instead, you turn it into a question. You are a fool, Guru,” I said.
“Don’t change the direction of the conversation. Answer,” he said.
“The mind is not an object. Therefore, it cannot be burned or boiled in a vessel. The mind is a feeling, a collection of thoughts, their homeland. If you burn it with the fire of knowledge, won’t it sprout again, Guru?” he said.
“When knowledge comes, the mind is not there, my son. Isn’t knowledge the state of no mind? Then, after knowledge arises, there is no need to kill the mind. When the mind dies, only then will knowledge itself be born within you. Then it will blossom and smell. You have not yet answered this fire, vessel, and burning that kill the mind.”
I was pretending to be thinking, thinking that he would not let us go without a fight. I found it, “Hey, where is the answer?” I started talking, “Here is the Guru.” I ran for a minute on the Pothikai mountain. The Guru suddenly grabbed my dhoti and stopped. Fortunately, the dhoti did not fly. “Guru, you have asked a big question. Shouldn’t you think?” I said.
“When are you thinking? Come here. I will tell you its secret,” he said, and made me bathe completely in a waterfall on the Pothikai mountain, blessed me by placing his hands on my head and taught me the complete path of Brahmanical penance.
Then a huge light appeared all over my head and started covering my face. My head disappeared and a light appeared in a circle there and started to occupy me. It was a collection of light mixtures. I had never seen such great brightness even in the sun. Such self-luminousness. I was struggling to accept this within myself. The Guru’s grace found me within me that day. From that day till today, whenever I immerse myself in penance, this light keeps me immersed in its grip. Until I begin penance, I will be myself. After entering penance, some changes and feelings keep filling me in an indescribable way.
When the Guru taught me the Brahmanical penance, I was amazed to see that my thoughts had disappeared.
“Guru, I cannot think.”
“Then,” he said.
“I have no sense of who I am.”
“Then,” he said.
“Warm waves of light are spreading within me, Guru. I have even forgotten my name.”
“Then,” he said.
“Guru, I see an image inside my head. It looks like me.”
“Then,” he said.
“That image is light. Not as a body. It is moving and moving and moving like a lamp,” I said.
“Then,” he said.
“I look deep into that light form. There is a golden light there, not moving and moving, but blazing.” I said.
“Does that golden light look like a flower?” he said.
“Yes, Guru,” I said.
“Is that flower curled up? Is it spread out?” he said.
“Curled up,” I said.
“It has to bloom, my son. Only when it blooms will wisdom dawn within you,” he said.
“Now I will make it bloom. After that, you have to perform the penance that will make it bloom with your Brahmanical penance,” he said, and began to impart his penance power to me.
I saw my lotus of life unfolding its petals one by one. I could not believe it. The feeling of ecstasy that arose within me as each petal unfolded was boundless. My body was tingling. My eyes were closed. I forgot to blink. My body became motionless. My mind was lost. The air kept caressing my body. It was as if someone was touching my body with peacock feathers.
While I was immersed in this blissful ecstasy, I began to see a vision there. That was, I began to see a world with golden light. I saw figures made of a huge light dancing. I could not take my eyes off. I saw that each light was connected to a melody. It was almost like the melody of a great mantra. Everything there seemed to be blissful. No one seemed to be in pain. Every figure was immersed in the celebration of happiness. Then a figure like the structure of a fence began to appear as a light. Two semicircular beams of light slowly crept from the left and right and began to merge together to form a veil.
Then the Guru began to speak. “My son, Shivanesha, this is the abode of your life. Establish this place well. Whenever you see life within you, this form will appear. Then start chanting the Mahamantra and Brahmastra mantra to it. Your life will then begin to blossom well. After your life blossoms, start chanting the Brahmastra mantra of Shiva, which awakens God. These two actions will begin to blossom your life and your divine light within it. All these should be done at your third Lord’s feet.”
That was the day that blossomed within me. That was the day of Chitra Pournami. That night, the Guru made me unite with the moon. The elixir it gave me has remained in me to this day. That was the day I saw myself as the moon. This moon is rising inside me every day. This moon is permanently inside me. I had to work on penance for 11 years.
I am telling you all this so that you can become the full moon and shine. I have never shared these experiences with anyone before. Now, I am telling you all this.
In this way, the full moon of that day began to pass. We sat with the Guru all night, sitting opposite him, and both of us were immersed in penance. Then some questions arose in me. While I was talking, some thoughts started flowing towards the Vedas.
“What is the need of studying the Vedas, Guru?” I said.
The Guru started talking. “What purpose is going to be fulfilled by studying the Vedas, my son? Can you know the truth within yourself and attain clarity? This will only give your intellect some kind of training. That is all. By studying the Vedas, you will study some things. Is studying and understanding their true meaning the same thing, my son? You will study about God in the Vedas. You will study about the Supreme Being. You will also study about the soul. So if you are asked about these things, you will be able to give answers immediately. But if you ask this to your pet parrot, it will repeat those Vedic mantras over and over again. They say that the master of the household is like a poet, and studying the Vedas is like that. Then what is the difference between you and the parrot? Truth is not something that can be obtained from the Vedas. It is within. Being within you. That is the Vedas.”
“There are only words in the Vedas. Only to the one who is absorbed in himself and experiences the soul, the true meaning of the Vedas will be given to him; it will be. Otherwise, these words will become meaningless. They may even cause us harm. You cannot know the true divine nature of the soul by reciting Vedic mantras. But, if you come to know the divine soul, the entire Vedas will blossom and bloom within you, my son. Are you going to study the Vedas? Are you going to make the Vedas blossom within you? Decide for yourself, Shivanesa. The difference between studying and making them blossom is like that between a mountain and a sink. You have to climb the mountain by holding on to it. If you go into the sink, you cannot climb up. The mountain is always light. The sink is always darkness.”
“But, today, people are trying to dissolve the Vedas and drink it. They are completely satisfied with the information they receive through them. What a worthless, false satisfaction this is, my son.”
“The fact that we do not really have any intention of knowing what the soul of truth is, and that we think that if people believe that we know the soul completely, that is enough, what else can we say but the evils of ignorance that have been cultivated. No one who truly wants to experience the essence of the soul will be satisfied with mere decorative words, my son. Have you ever heard of a person’s thirst being quenched by simply saying the word ‘water’? If thirst is quenched by such a small word, is it not clear, my son, that there could be no real thirst there?”
“If the Vedas make it clear that the Supreme Truth cannot be realized through their mouths, that alone will be the merit they bring. Words have value only if they make it clear that ‘Gourd is not good for curry’. If the Vedas do not make us feel fulfilled, but rather that we are not fulfilled, that is sufficient. If they do not give us wisdom, but make us realize that we are in ignorance, that is the best.”
“If you have started hanging on to the words spoken in the Vedas, nothing will blossom within you, my son.”
“No matter how many things you form in your mind, no matter how many you memorize, nothing will grow from them. This will become a prison for your intellect. Then you will spend your entire life bumping and bumping around in this prison that you have built for yourself.”
“We are all locked in prisons that we have created ourselves. If you want to know the truth, the self, the soul, and the divine, you must come very quickly to break the prison that you have created by listening to and reading the words. Tear down the walls of that prison. Burn all the information you have collected and turn it into ashes.”
“It is from these burnt ashes that your true truth will be born. In this new awareness of the prison, you will see the truth. There, the truth will blossom like a new flower and begin to smell. But before that, you must create a room within yourself for that truth to bloom. If you just throw out all the words that are inside you without thinking about anything, your true truth will come before you to sit in that void and soak you in the nectar of bliss. That first step is the first drop, the first seed of your Brahman,” said the Guru.
My dear students, who are you going to take your steps towards the truth? Shouldn’t you see the steps of your life? Shouldn’t you see the feet of your God there? Think carefully and immerse yourself in the austerities of Brahman. Don’t do austerities. Become austerities. That is the only true way to make the truth blossom within you.
When we do this kind of daily meditation, first the three elements that are the cause of our birth will burn to ashes. Then your soul will reveal to you who you are and you will see its beauty.
This is what he said, “O Lord Vinayaka, please reveal me and grant me grace and remove the yoke of all my past actions.”
With the flame that sees us within ourselves, we will know who we are and see that the soul itself is the answer to the question, “Who are you?” and we will be able to bask in eternal bliss, O worldly souls.
As long as God is light, we cannot see Him. When Brahma and the Lord have failed in this matter, what are we all? If we add the sound of Naad with 432 frequencies to that divine light, it is a truth of Brahmanical knowledge that God will take the form of Naadvindu from His abode and appear before us. We cannot see light alone. We can only see its light. But, we can clearly see light with sound as a form. That is the form. God can be seen only in this form. The form can be seen well at our feet. The form can be seen standing in our life. Since the form of life is formless, it is possible to see the God within it in the formless. Therefore, in the Brahmanical Council, the subtle secret art of Brahmanical penance, which combines the arts of light with the Brahman, is being taught with unwavering, unwavering, and profound wisdom, and we conclude this discourse on wisdom.
Yours, Rudra Shivata, from the Brahmanical Council.
Good. We are giving many such wisdom talks and written forms on the website
@DrRudrashivadha & Vidhaikkul_Vidhai and on the website
www.bramagnanaporsabai.com. We cordially invite you to come and know all the activities of our Brahmanana Porsabai Gurukul.
From the Brahmanana Porsabai Gurukul,
Your Rudra Shivatha, Salem.
May all beings live happily!
Tiruchirambalam !!
