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वामन

A Sanskrit English Dictionary | sa  en |   | 
वामन  mfn. mf()n. (of doubtful derivation) dwarfish, small or short in stature, a dwarf, [VS.] &c. &c.
small, minute, short (also of days), [MBh.]; [Kāv.] &c.
bent, inclined, [HPariś.]
relating to a dwarf or to विष्णु (cf. below), treating of him, [Pur.]
descended from the elephant वामन (See below), [R.]
वामन  m. m. ‘the Dwarf’, N. of विष्णु in his fifth अवतार or descent (undertaken to humble the pride of the दैत्यबलि [q.v.]; the germ of the story of this incarnation seems to be contained in the 1st book of the [ŚBr.]; the later legend is given in [R. i, 32, 2])
N. of a partic. month, [VarBṛS.]
of शिव, [MBh. xiv, 193]
a dwarfish bull, [MaitrS.]; [TS.]
a goat with partic. marks, [VarBṛS.]
a person born under a partic. constellation, ib.
काण्ड   = , [L.]
Alangium Hexapetalum, [L.]
N. of a serpent-demon, [MBh.]
of a son of गरुड, ib.
of a son of हिरण्य-गर्भ, [Hariv.]
of one of the 18 attendants of the Sun, [L.]
of a दानव, [Hariv.]
of a मुनि, [Cat.]
of a poet (minister under जयापीड), [Rājat.]
भट्ट   (also with , आचार्य &c.) of various other scholars and authors &c. (esp. of one of the authors of the काशिका-वृत्ति, the other being जयादित्य, and of the author of the काव्यालंकार-वृत्ति)
of the elephant that supports the south (or west) quarter, [MBh.]
of a mountain, [MBh.]
अम्बष्ठ   (pl.) N. of a people, ib. (B.)
वामन  n. n. = वामन-पुराण and °नो-पपुराण (q.v.)
N. of a place of pilgrimage (called after the dwarf form of विष्णु), [MBh.]

वामन [vāmana]   a.
(a) Short in stature, dwarfish, pigmy; छलवामनम् [Śi.13.12.] (b) (Hence) Small, short, little, reduced in length; वामनार्चिरिव दीपभाजनम् [R.19.51;] कथं कथं तानि (दिनानि) च वामनानि [N.22.57.]
Bent down, bent low (नम्र); शिरसि स्म जिघ्रति सुरारिबन्धने छलवामनं विनय- वामनं तदा [Śi.13.12.]
Vile, low, base.
Venerable; मध्ये वामनमासीनं विश्वेदेवा उपासते Kaṭh.5.3.
नः A dwarf, pigmy; प्रांशुलभ्ये फले मोहादुद्बाहुरिव वामनः [R.1.3;] 1.6; सहस्रं वामनान् कुब्जान् ...... दृष्ट्वा ततोऽस्मयत वै तदा [Mb.7.56.8.]
 N. N. of Viṣṇu in his fifth incarnation, when he was born as a dwarf to humble the demon Bali, (see बलि); छलयसि विक्रमणे बलिमद्भुतवामन पदनखनीरज- नितजनपावन । केशव धृतवामनरूप जय जगदीश हरे । [Gīt.1;] [Śi. 13.12.]
 N. N. of the elephant that presides over the south.
 N. N. of the author of the Kāśikāvṛitti, a commentary on Pāṇini's Sūtras.
The tree called अङ्कोट. -Comp.
-आकृति a.  a. dwarfish.
-द्वादशी   the 12th day in the light half of चैत्र.
-निघण्टुः  N. N. of a dictionary.-पुराणम् N. of one of the 18 Purāṇas.

Shabda-Sagara | sa  en |   | 
वामन  mfn.  (-नः-ना-नं)
1. Short, dwarfish, a dwarf.
2. Depressed, pressed flat or down.
3. Low, vile, base.
 m.  (-नः)
1. VISHṆU in his charac- ter of the dwarf, in which he appeared on his fifth descent from heaven, to prevent BALĪ from obtaining dominion of the three worlds.
2. The elephant that supports the south quarter.
3. A tree, (Alangium hexapetalum.)
 f.  (-नी)
1. A female dwarf.
2. A sort of woman; also वामनिका .
3. A disease of the vagina.
4. A mare.
E. वम् to eject from the mouth, and ल्यु or ल्युट् aff.

A dictionary, Marathi and English | mr  en |   | 
A term for a deceiver, rogue, cheat.

 पु. 
विष्णूचा पांचवा अवतार .
वामनद्वादशीचे दिवशी जेवावयास बोलविलेला बटु , मुलगा . - वि .
( ल . ) खुजा ; बुटका ; ठेंगू ( मनुष्य ).
( विष्णूने वामन अवतारांत बलीस फसविल्यावरुन ) लबाड ; ठक ; फसव्या . [ सं . ]
०जयंती   द्वादशी स्त्री . भाद्रपद शुद्ध द्वादशी ; वामनाचा जन्मदिवस व बलिगर्वहरण .
०त्व  न. ठेंगणेपणा ; हीनता . आशा उपजली वामनासी । नीच वामनत्व आले त्यासी । - एभा ८ . ३११ .
०मूर्ति  स्त्री. ठेंगणा मनुष्य ; खुजा मनुष्य . ( विशेषतः एखाद्या लहान पण पराक्रमी पुरुषाबद्दल वापरतात ). - वि . ठेंगणा ; खुजा .

वामन n.  श्री विष्णु का पॉंचवॉं अवतार, जो इंद्र के संरक्षण के लिए, एवं बलि वैरोचन नामक दैत्य के ‘बंधन’ के लिए अवतीर्ण हुआ था । भागवत में इसे विष्णु का पंद्रहवॉं अवतार कहा गया है [भा. १.३.१९]
वामन n.  वामन अवतार के कल्पना का अस्पष्ट उद्गम ऋग्वेद में पाया जाता है, जहाँ श्रीविष्णु के द्वारा तीन पगों में समस्त पृथ्वी, द्युलोक एवं अंतरिक्ष का व्यापन होने का निर्देश प्राप्त है -- इदं विष्णुर्विचक्रमे त्रेधा निदधे पदम् । समळहमस्य पांसुरे ।। [ऋ. १.२२.१७-१८] । (श्रीविष्णु ने तीन पगों में समस्त सृष्टि का व्यापन किया) । ऋग्वेद में श्रीविष्णु का स्वतंत्रदेवता के रूप में निर्देश नहीं है, बल्कि उसे सूर्यदेवता का ही एक रूप माना गया है । इसी विष्णुरूपी सूर्यदेवता का वर्णन करते समय, उसके द्वारा तीन पगों में पृथ्वी का व्यापन करने का निर्देश ऋग्वेद में किया गया है । निरुक्त में विष्णु के तीन पगों की निरुक्ति प्राप्त है, जहाँ शाकपूणि एवं और्णवाभ नामक दो आचार्यों के अभिमत उद्धृत किये गये हैं [नि. १२.१९] । शाकपूणि के अनुसार, पृथ्वी, अंतरिक्ष एवं आकाश को; तथा और्णवाभके अनुसार, समारोहण (उदयगिरि), विष्णुपद (खस्वस्तिक) एवं गयाशिरस् (अस्तगिरि) को श्रीविष्णु ने अपने पगों के द्वारा व्याप लिया। तैत्तिरीय संहिता में विष्णु एवं सूर्य की एकात्मता स्पष्ट रूप से निर्दिष्ट है, एवं अपने मित्र इंद्र का विगत राज्य उसे पुनः प्राप्त कराने के लिए श्रीविष्णु ने पृथ्वी पर अवतार लेने की कथा वहॉं प्राप्त है [तै. सं. २.४.१२.२]
वामन n.  वैदिक साहित्य में प्राप्त इन निर्देशों से प्रतीत होता है कि, वामन अवतार की कल्पना का उद्गम प्रथम सूर्यदेवता के आकाश संचरण के रूप में हुआ, एवं श्रीविष्णु सूर्य का ही एक प्रतिरूप होने के कारण, आकाश संचरण का यह पराक्रम श्रीविष्णु का ही मानने जाने लगा। आगे चल कर, श्रीविष्णु के दशावतार की कल्पना जब प्रसृत हुई, तब तीन पगों में समस्त पृथ्वी का व्यापन करनेवाले श्रीविष्णु का वैदिक रूप, उत्तरकालीन वैदिक ग्रन्थों में एवं पुराणों में वामनावतार के रूप में निर्धारित हुआ। वामन-अवतार का सर्वप्रथम निर्देश तैत्तिरीय संहिता में अस्पष्ट रूप में प्राप्त है । एक बार तीनों लोगों के स्वामित्व के लिए देव एवं असुरों में संग्राम हुआ। उस समय श्रीविष्णु ने अपने ‘वामन-स्वरूप’ की आहुति दे कर तीनों लोगों को जीत लिया [तै. सं. २.१.३]
वामन n.  इस ग्रंथ में श्रीविष्णु के वामन अवतार की कथा प्राप्त है, जो पुराणों में निर्दिष्ट कथा से सर्वथैव विभिन्न है । एक बार देवासुरों के संग्राम में, देवों का पराजय हो कर वे भाग गये। तदुपरान्त असुर समस्त पृथ्वी का बटवारा करने के लिए बैठे। उस समय विष्णु के नेतृत्व में देवगण असुरों के पास गये, एवं पृथ्वी का कुछ हिस्सा प्राप्त होने के लिए असुरों की प्रार्थना करने लगे। उस समय असुर विष्णु के तीन पगों इतनी ही छोटी भूमि देवों को देने के लिए तैयार हुए। फिर वामनरूपधारी विष्णु ने विराट रूप धारण कर समस्त तीनों लोगों का व्यापन किया, एवं इस तरह देवताओं को त्रैलोक्य का राज्य प्राप्त हुआ [श.ब्रा.१. २.२.१-५]
वामन n.  इन ग्रंथों में इसे कश्यप एवं अदिति का पुत्र कहा गया है । इसकी पत्नी का नाम किर्ति एवं पुत्र का नाम बृहत्श्र्लोक था । इसका जन्म भाद्रपद शुक्ल द्वादशी के दिन श्रवण नक्षत्र में एवं अभिजित् मुहूर्त में हुआ था [भा. ८.१८. ५-६] । अपना विष्णुरूपी वास्तवदर्शन ब्रह्मा एवं अदिति को प्रकट करने के बाद, इसने ब्राह्मण ब्रह्मचारिन् का रूप धारण किया। महाभारत में इसका विस्तृत स्वरूपवर्णन प्राप्त है, जहाँ इसे मुण्डी, यज्ञोपवीती, कृष्णजिनधारी, शिखी, पलाशदण्डधारी कहा गया है । इसी ब्राह्मण बटु के रूप में यह बलि वैरोचन के यज्ञमण्डप में प्रविष्ट हुआ। वामन ने बलि वैरोचन से त्रिपाद भूमि की याचना की, जिसे बलि ने ‘तथास्तु’ कहा । तत्पश्र्चात् वामन ने विराट रूप धारण कर पहले दो पगों में पृथ्वी एवं स्वर्ग का व्यापन किया, एवं तीसरा पग बलि के मस्तक पर रखने के लिए उद्यत हुआ [भा. ८.१८.२१] । उस समय वीरभद्रादि असुर युद्ध करने के लिए उद्युत हुए, जिन्हें वामन ने परास्त किया। उस समय बलि, प्रह्लाद एवं बलिपत्नी विंध्यावालि ने वामन की स्तुति की। फिर वामन ने प्रसन्न हो कर बलि को नमुचि, शंवर, प्रह्लाद आदि असुरों के साथ ‘सुतल’ नामक पाताल लोक में स्थापित किया, एवं इंद्र को त्रिभुवन का राज्य समर्पित किया [म.स. परि. १. क्र. २१. पंक्ति ३११-३७४];[ वामन. ३१];[ स्कंद. १.१.१८-१९];[ मत्स्य. २४४-२४६]
वामन n.  प्राचीन भारत के बिहार में वामन का अवतार हुआ, ऐसा माना जाता है । बलि वैरोचन का बंधन कर वामन ने उसे उसके परिवार के साथ समुद्र में ढकेल दिया। बंगाल की खाड़ी में ‘बलिद्विप’ नामक प्रदेश आज भी दिखाई देता है, जो आधुनिक काल में आग्नेय एशिया में स्थित ‘बाली’ देश नाम से प्रसिद्ध है । इन सारे निर्देशों से प्रतीत होता है कि, प्रागैतिहासिक काल में पूर्व-भारत में लंबे कद एवं मोटे शरीर के कई लोग रहते थे, जिन्हें उत्तरीपूर्वदिशा से भारत में प्रवेश करनेवाले छोटे कद के कई कृश लोगों ने परास्त किया। यही कारण है कि, पूर्व भारत में आज भी मंगोलवंशीय लोग अधिक रूप में पाये जाते है ।
वामन n.  कुरुक्षेत्र में वामन का एक मंदिर बनवाया गया था, जो आज भी विद्यमान है [मस्त्य. २४४. २-३] । भाद्रपद शुक्ल द्वादशी के जिस दिन वामन अवतीर्ण हुआ, वह दिन आज भी ‘वामन द्वादशी’ नाम से सुविख्यात है । बिहार प्रदेश में शहाबाद जिले में बक्सार ग्राम में वामन का आश्रम दिखाया जाता है, जो सिद्धाश्रम नाम से प्रसिद्ध है । इस स्थान पर सर्वप्रथम वामन का आश्रम था, जहाँ आगे चल कर विश्र्वामित्र ने अपना आश्रम प्रस्थापित किया। वामन पुराण में वामन के एक सौ इकतीस वामनस्थानों का निर्देश प्राप्त है, जहॉं विभिन्न नामों से वामन की पूजा की जाती थी [वामन. ९०] । इससे प्रतीत होता है कि, एक समय भारत के सारे प्रदेशों में वामन को देवता मान कर उसकी पूजा की जाती थी ।
वामन II. n.  एक नाग, जो कश्यप एवं दनु के पुत्रों में से एक था ।
वामन III. n.  एक दानव, जो कश्यप एवं दनु के पुत्रों में से एक था ।
वामन IV. n.  एक पक्षिराज, जो गरुड के पुत्रों में से एक था ।
वामन V. n.  एक दिग्गज, जो इरावती के चार पुत्रों में से एक था । इसके अन्य तीन भाईयों के नाम ऐरावत, सुप्रतीक एवं अंजन थे [ब्रह्मांड. 3.7.292] । घटोत्कच के सैन्य में से एक राक्षस का यह वाहन था [म. भी. ६०.५१]

Puranic Encyclopaedia  | en  en |   | 
VĀMANA I   An incarnation of Mahāviṣṇu.
1) General information.
There are ten main incarnations of Mahāviṣṇu. Of these, the incarnation of Vāmana is the fifth.
2) Two Vāmanas.
Two different stories occur in the Purāṇas about the incarnation of Vāmana. One story is about how Mahāviṣṇu took the incarnation of Vāmana and thrust Mahābali an asura, down to the netherworld. This story is more widely known. In the second story the place of Mahābali is given to the asura called Dhundhu. This is the main difference. For a comparative study, both stories are given below:
a) The first story of the incarnation of Vāmana.
The devas (gods) such as Indra and the others were born to Prajāpati Kaśyapa by his wife Aditi and the asuras (demons) such as Mahābali and others, by his wife Diti. The Daityas (asuras) began to harm and harass the Devas to a great extent. Once Aditi, the mother of the Devas, complained to Kaśyapa about this. He advised her to take the fast called ‘Payovrata’ fixing the image of Mahāviṣṇu in her heart and that he will take birth through her as Vāmana and destroy Mahābali. According to the advice of her husband, Aditi began to take Payovrata, at the end of which Mahāviṣṇu appeared before her and asked her what her wish was. She told Viṣṇu, of her grievances and Viṣṇu consoled her and said “You have invoked me by your prayer and fast for the safety of your sons. So I will enter your womb through the penance of Kaśyapa and take birth as your son and rescue your sons.” Mahāviṣṇu disappeared. Aditi worshipped her husband with devotion. By contemplation Kaśyapa knew everything. He infused the energy he had acquired by penance into Aditi, who gave birth to a son. The birth took place on the twelfth day of the month of Bhādrapada, in the bright lunar fortnight at the auspicious moment called Abhijit, in the star of Śrāvaṇa. The infant had four hands. While Kaśyapa and Aditi were looking on, the infant changed its form and became a dwarfish Brahmin boy. The Devas brought presents to the child. The Sun taught him the spell called Sāvitrīmantra. Bṛhaspati gave the Brahmastring. Kaśyapa gave the string worn round the waist. The earth gave the hide of a black antelope. Soma the Vanaspati gave a rod; Aditi gave the cloth over the privities, the sky an umbrella, the seven hermits gave Kuśa-grass, Brahmā gave a waterpot, Sarasvatī gave a rosary and Kubera gave a pot. At that time, the powerful Mahābali had brought the three worlds of heaven, earth and Pātāla (the netherworld) under his control. That Asura King performed a horse-sacrifice with the help of a Bhārgava Brahmin. Hearing about it Vāmana started for the place of sacrifice. Mahābali was performing the sacrifice at a place called Bhṛgukacchaka on the North bank of river Narmadā. The priests who were performing the rites and ceremonies of the sacrifice saw Vāmana coming slowly to the sacrificial hall. They wondered whether it was the Sun, Sanatkumāra or Agni (Fire) coming to see the sacrifice. While they were standing thus, Vāmana with his umbrella, rod and water pot filled with water entered the sacrificial hall. Mahābali welcomed Vāmana and asked him the purpose of his visit. Vāmana said “Oh King! Your words are sweet. Noble Asura! give me three feet of ground which I measure with my feet. That is all what I want.” Mahābali agreed. The teacher-priest Śukra felt some doubts regarding the identity of Vāmana. So he secretly told Mahābali that the boy Vāmana was none other than Mahāviṣṇu and as such, he should not give any promise. But Mahābali had already given the promise. He refused to go back upon his words. The priest Śukra got angry at this and cursed Mahābali thus. “You boast that you are wise and learned. But you are disobedient, slow-witted and unwise. So all your prosperities will be destroyed.” Though he was cursed, he did not deviate from the path of truth. He gave the promised ground to Vāmana by pouring water with the water brought in golden pot by his queen Vindhyāvalī. The names, Aśanā and Koṭarā also are used in the Purāṇas for Vindhyāvalī the wife of Mahābali. She came out for the purpose wearing golden ornaments. Mahābali himself washed the feet of Vāmana, who instantly began to grow and became large beyond imagination. Everybody on the spot was amazed at the unimaginable bigness of Vāmana. On that huge figure, Mahābali saw the priest, the performers of sacrificial rites, the sacrificial hall, the universe, the elements, the qualities the senses, the mind, the individual spirits, and at the feet of the figure the world Rasātala. He saw the earth on its feet, mountains below the knees, birds on its knees, the Maruts on its thighs, evening on its clothes, the Prajāpatis on its privities, the noble and mighty asuras on its lions, the sky on its navel, the oceans on its stomach, Dharma (duty) in its heart, rightness and truth on its breasts, Mahālakṣmī holding lotus on its chest, songs of Sāman and all other voices in its neck, all the gods beginning with Indra on its hands, the points (directions) on its ears, the ether on its head, the clouds on its hair, breaths in its nose, the sun in its eyes, fire on its face, the Vedas in its words, Varuṇa in its tongue, day and night agreement and disagreement in its winking and anger on its forehead. In its touch there was desire, in its radiance there was water, in its buttocks Jawlessness, sacrifice in its steps, death in its shadow, illusion in its laugh, medicines in its hairs, rivers in its veins, stones in its nails, Brahmā in its intelligence, hermits, devas etc. in its life-breaths. Thus the figure was seen by Mahābali. Vāmana had trodden on the whole of the earth, which was completely under the cont ol of Mahābali, with one foot, filled the whole of the sky with his large body and the four points were filled with his hands. The second step was put on Maharloka, Janaloka and Tapoloka (three worlds). No spot was left in the universe for a third step. Vāmana said:--“You have given me three feet of ground. I have measured two feet of ground. Show me the place to measure the third step. I have measured the earth with one step and the heaven with the second step. You have seen it. If you cannot keep your promise you had better go down to Pātāla.” Bali requested him to place the third step on his head. Vāmana placed his foot on the head of Mahābali and thrust him down to Pātāla. Vāmana brought Indra to the spot and anointed him as the ruler of heaven, in the presence of all the gods and hermits. Indra sent Vāmana with the Lokapālas (Indra, Agni, Yama and Varuṇa) in a divine Vimāna to the world of Viṣṇu. [Bhāgavata Skandha 8].
b) The second story of the incarnation of Vāmana.
Dhundhu, an asura boy, was born to Kaśyapa by his wife Danu. That asura did penance and pleased Brahmā. He made a request that he should not be killed by Indra and the other gods or anybody else. Brahmā, who was pleased at his penance, gave him the boon he asked. The boy Dhundhu, at the beginning of the fourth Kaliyuga, during the period of Hiraṇyakaśipu, went to heaven and defeating Indra and the other Devas, established his rule there as Indra. The mighty Hiraṇyakaśipu was travelling on the mountain Mandara as an official under Dhundhu. The defeated and grief-stricken Devas went to the world of Brahmā and lived there. Dhundhu, who knew this, wanted to drive them out of that place also. He requested Śukra, the priest and teacher of asuras, to tell him the means of doing it. Śukra said. “Devendra was enabled to enter the presence of Brahmā, because he had performed one hundred horse-sacrifices. “Hearing this, Dhundhu, with the permission of the teacher Śukra, began to perform sacrifice in the holy place called Prācīna tīrtha. Hearing that Dhundhu had begun the horse-sacrifice, Indra and the Devas trembled with fear and, leaving the world of Brahmā, went to the world of Viṣṇu and prayed for protection. Bhagavān came to know of everything and consoled them and sent them back. After this Mahāviṣṇu took the form of a Vāmana and jumped into the Devikājala and lay afloat like a piece of dry wood. Dhundhu and the hermits saw by chance, Vāmana sinking and coming up in the water. They took the Vāmana-Brahmin out of water and asked him how he had fallen in water. Vāmana replied with shiver:--“In the family of Varuṇa there was a Brahmin named Prabhāsa, who was a scholar. I am Gatibhāsa, the younger of his two sons. After the death of father, I requested my brother to divide the property of our father. My brother quoted several rules and said that I was not entitled to get any portion of my father's wealth. I spoke against him and getting angry he caught me by my hair and threw me into the river. It is a year since I, being not able to swim, began to sink and come up in this river. Thus you have seen me here.” The Bhārgavas who were present there, requested Dhundhu thus. “Oh! King of the asuras! Be pleased to give this boy a well-furnished house, servant-maids and plenty of wealth.” Hearing this Dhundhu said to Vāmana. “I will provide you with wealth, servantmaids, house, gold, cows, land, clothes etc.” Vāmana humbly said to Dhundhu “Oh Lord! I do not want any wealth. It is my desire for wealth that has brought me to this plight. I request you to give me only three feet of ground.” As soon as the asura-King complied with his request, Vāmana began to grow like the moon. He assumed the shape of Trivikrama to measure each of the three worlds with a foot. In two steps he measured all the worlds. Vāmana whose body was bigger than Mahāmeru became angry when he did not see place to measure the third step, and fell on Dhundhu. By this heavy fall there appeared a great cavity thirty thousand yojanas deep. Bhagavān Viṣṇu took the asura Dhundhu and threw him into that deep pit with a mighty force, and by a shower of dust he filled the cavity. Indra with the Devas occupied the world of Gods. Leaving the asura King in the sea of dust, Bhagavān jumped into the river Kālindī and disappeared. [Padma Purāṇa, Chapter 78].
VĀMANA II   One of the eight elephants supporting the universe. This elephant was one of the four sons of Irāvatī. Airāvata, Supratīka and Añjana were the other three. [Brahmāṇḍa Purāṇa, 3: 7: 292]. This Vāmana was the conveyance of a famous giant in the army of Ghaṭotkaca during the battle of Bhārata. [M.B. Bhīṣma Parva, Chapter 60, Verse 56].
VĀMANA III   A holy place situated on the borders of Kurukṣetra. By bathing in the particular spot called Viṣṇupāda, in this holy place and worshipping Vāmana, one could enter the world of Viṣṇu. [M.B. Vana Parva, Chapter 86, Stanza 103].
VĀMANA IV   A holy place. It is stated in [Mahābhārata, Vana Parva, Chapter 84, Stanza 13], that those who worship Hari (Viṣṇu) in this place will never become miserable.
VĀMANA V   A mountain in the Krauñca Island. [Mahābhārata, Bhīṣma Parva, Chapter 12].

Aryabhushan School Dictionary | mr  en |   | 
 m  or
  A dwarf or dwarfish. rogue. Vishnu in his fifth अवतार.

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