Jump to content
Sign in to follow this  
Guest guest

The Appearance Day of Sri Srimad Gour Govinda Swami Maharaja -- Aug 28th ,2003

Rate this topic

Recommended Posts

Guest guest

Srila Prabhupada quoted the following verse at the time of giving Sannyasa to Srila Gour Govinda Swami, “The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated, is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.”


He uttered this verse and said, “He is a real sannyasi” and then gave him the sannyasa mantra and danda. Shortly thereafter, many sannyasis and GBC members started complaining, “How has he taken sannyasa? He is a new man!” Then Srila Prabhupada told them, “He is a devotee from his birth - you are new men!”

Share this post

Link to post
Share on other sites
Guest guest

In 1975, at the opening of ISKCON's Sri Sri Krishna-Balaram mandira in Vrindavan, Srila Prabhupada awarded him the sannyasa order, sending him to preach in Orissa and to construct a temple on the newly donated property in Bhubaneswar.


The donated land was a jungle full of mosquitoes, snakes and scorpions. It was so far from the city center that even during the daytime people were afraid to visit. Meditating on the desire of Srila Prabhupada, Gour Govinda Swami worked with unwavering determination. Sometimes residing in the storeroom of a tea dealer and even sometimes sharing a small hut with road construction workers, he began translating Srila Prabhupada's books into Oriya as he had been instructed. He would visit house after house, office after office, in and around Bhubaneswar to collect some small donations, and he constructed with his own hands a thatched hut on the donated property.


In early 1977 Srila Prabhupada came to Bhubaneswar. Although the arrangement had been made for him to stay comfortably in the State Guesthouse, Srila Prabhupada at once rejected this proposal, "I will only stay where my disciple child Gour Govinda has built a mud hut for me." Srila Prabhupada stayed in Bhubaneswar for seventeen days, during which time he started translation work on the tenth canto of Srimad Bhagavatam. On the auspicious occasion of Lord Nityananda's appearance day he laid the foundation stone of the temple-to-be, his last-founded project.


full article

Share this post

Link to post
Share on other sites

Thank you for letting us know of the advent day of this most worshippable spiritual master.


I seek to immerse myself in his teachings always. Here is a nice selection of some of his quotes:


"This is guru-tattva. The guru is a premi-bhakta, who has attained krsna-prema, and who is a very dear intimate associate of Krsna. He is a radha-priya-sakhi, a dear girl companion of Srimati Radharani, who is very expert in this business of uniting Radha and Krsna in the kunjas of Vraja."


- The Last Limit of Bhakti, p.39-40.




"Narottama dasa Thakura sings, 'The conjugal loving lilas between Radha and Krsna are very deep and confidential. How can I understand such deep and confidential tattva unless I get the mercy of Rupa and Raghunatha?'

"They know it because they are premi-bhaktas. And without the mercy of such dearmost, intimate devotees of Krsna, nobody can understand this. Thus Krsna keeps all this tattva with His dear devotees, that is guru. And unless one meets such a guru, approaches such a guru, he cannot receive that tattva-jnana, and thus he will not be able to understand the confidential lila-tattva of Radha and Krsna."


- The Last Limit of Bhakti, p.46-47




"By the mercy of dear devotees of Lord Hari like Brahma, Narada, Vyasa and Suka this krsna-katha, bhagavata-katha has come to us. Then there are the dear devotees of Gauranga Mahaprabhu such as Rupa Goswami, Sanatana Goswami, Svarupa Damodara Goswami, they have all brought us this krsna-katha, bhagavata-katha, the topics related to the loving kingdom of Krsna, prema-rajera-katha, they have brought it.


"They are very merciful, otherwise without the mercy of such dear devotees, maha-bhagavatas, premi-bhaktas, how would all this transcendental krsna-katha, bhagavata-katha be available in this material world?"


The Last Limit of Bhakti, p.48




"Krsna is completely under Radha, He does not belong to anyone else but Radharani. So without Radharani's mercy, how can you get the opportunity to serve Krsna?"


- The Last Limit of Bhakti, p.52




"That Gurudeva is radha-priya-sakhi, a very dear girl companion of Radharani. And so guru-seva is srimatir-seva. To serve guru means to serve Radharani, because he is very dear to Radharani, radha-priya-sakhi. Service to Radharani means service to guru and service to guru means service to Radharani, this is the tattva. To become the servitor of guru means to become the servitor of Radharani and thus to become the servitor of Krsna. This is the tattva."


- The Last Limit of Bhakti, p.55



"If one can become free from duplicity and develops simplicity in one's heart and soul and one's body also, and takes shelter at the lotus feet of guru and serves him without duplicity, then one will get the mercy of that guru and one will find a place at the lotus feet of Krsna, otherwise one cannot. Serve gurupada-padma without duplicity, niskapata-seva, with your heart and soul, then you will get the mercy of the guru as a result of which you will have a place at the lotus feet of Krsna. He will take you to the lotus feet of Krsna."


- The Last Limit of Bhakti, p.59-60



Posted: May Mon 26, 2003 3:47 am Post subject: Nectar and Poison



"In radha-prema there is visa-amrtar-milana. When there is milana, union, it is very sweet, milanananda madhu. But when there is separation it is very acute; very painful burning like poison. Two opposites are there. Poison is there and nectar is there. Outside there is the burning of poison, such acute pangs of separation, burning like poison. That is outside, but inside there is immense pleasure. Outside burning, inside immense pleasure. Two opposites. This is adbhuta, the wonderful characteristic of krsna-prema.


"To relish this krsna-prema is like chewing very hot sugarcane. The mouth is burning but there is such sweetness that you cannot leave it. Two opposites; the mouth is burning, chewing hot hot sugarcane but you do not want to leave it, although it is burning. It is such and one who has relished such prema, he knows how it is."


- The Last Limit of Bhakti, p.77-78


"What to speak of others, this prema is not with any other gopi. It is only with Radharani, because Radharani is madanakhya mahabhava-mayi. No one is madanakhya mahabhava-mayi because this mahabhava is only Her asset. Not the asset of any gopi. Krsna has no right to it. This asset, mahabhava, is only Radharani's. Krsna is the visaya, so how can He have that right to Radharnai's asset, mahabhava? Krsna is visaya so Krsna has no right to it.


"Therefore Krsna developed greed how to get it. So Krsna assumed radhabhava and came as Gauranga to have it. And Krsna is the Supreme Thief. He is very expert in theft, stealing, so He stole it. He stole it from Radharani and became Gaura. This is prema."


- The Last Limit of Bhakti, p.80-81



"And Gaurasundara is radha-bhava-dyuti-suvalitam. Radha-bhava is predominating in Gaurasundara.


gaura anga nahe mora - radhanga sparsana

vrajendra suta vina tenho na sparse anya-jana - CC Madhya 8.287


"What does He say, this is His own statement. 'This is not the body of Gaura, this is the body of Radha,' Gaura says this thing. 'Only Vrajendra-suta, the son of Nanda Maharaja can touch this body. Nobody else can touch this body.'

"So radhabhava is predominating in Gaura. In our guru-parampara, when Gaura comes then Radha comes. That guru-parampara in which Gaura comes is Radha's parampara. This is guru-tattva, because in Gaurasundara radhabhava is predominating. So those who are gauranugas, followers of Gaura, they are radhanugas, because radhabhava is predominating in Gaura, this is gaudiya-guru-dhara."


- The Last Limit of Bhakti, p.57



"Krsna is the Absolute Truth, advaya-jnana-tattva, the Supreme Truth, parama-tattva. And so is Caitanya, also advaya-tattva but one addition is there, that is bhakti-naipunya, 'the last limit of bhakti,' prema-bhakti. If prema-bhakti is added to Krsna, that is Caitanya. Therefore Sacinandana Gauranga is the Supreme Absolute Truth, parama-tattva, Bhagavan but with bhakti-naipunya added to it. That is Gauranga, and in the Gauranga form you find two things combined together. What are those? Sambhoga and vipralambha. These two things combined together, that is Gauranga. And that is bhakti-naipunya, 'the last limit of bhakti.'"


- The Last Limit of Bhakti, p.87




"Such wonderful lilas, very mysterious and inconceivable. This Gaura-tattva is a very deep and confidential tattva. It is the highest and very, very confidential. Therefore it is said to be the postgraduate study and only students of the postgraduate class can understand, otherwise nobody can understand it. So this course is there, and two lectures are there every week. Anyone can come and hear, just hear but if he is not a student of the postgraduate class he cannot understand it. Anyway, sit and let it touch your ear, then that is beneficial. The time will come that you can understand it, and in your heart you should cry for that, kabe ha'be bolo se-dina amar.


"'When will that auspicious day come in my life that I can understand this thing, so that I can relish it? I can become ecstatic, dance and roll and shed tears and be overwhelmed with that bhava, drowned and intoxicated.'


"You should feel like that, cry cry! Therefore we speak such things, just to put you in such a condition of crying."


- The Last Limit of Bhakti, p.93




"Unless we get the mercy of the Vaisnavas we cannot understand Mahaprabhu's lila, krsna-tattva. So first we do guru-vandana and then vaishnava-gana. Vande gurun isa-bhaktan: 'I offer my respectful obeisances unto the spiritual masters and the devotees of the Lord.' This is the process.


"First I pay my obeisances at the lotus feet of the Vaisnavas, the dear devotees of Mahaprabhu residing in Vrndavana. I worship their lotus feet. Falling flat on the ground, I worship the feet of the associates of Mahaprabhu, the Vaisnavas residing in Nilacala, Jagannatha Puri Dhama. I worship the feet of one and all the devotees of Mahaprabhu in Navadvipa.


"This is humility, invoking the mercy of all Vaisnavas. I worship the lotus feet of one and all of Mahaprabhu's devotees residing in Gauda-desa, Gaura-mandala Bhumi, the Gaura-bhaktas. They may be residing in any corner of the world, Western country or Eastern country, wherever they are, raising my hands I pay dandavats at their lotus feet. The devotees in the present, past and future - those who will become devotees of Gauranga Mahaprabhu in the future - I worship the feet of one and all of them, catching a straw between my teeth."


- Sadhu-sanga, The Birthplace of Bhakti, p.10



"Prior to the darsana of Sri Guru we are ill-fated. We had only bad fortune. The day we met Sri Guru, sad-guru, good fortune arose. If someone gets an opportunity to meet such a guru his material bondage starts to be destroyed. When his material bondage is destroyed then he gets the opportunity to have the darsana of Sri Guru, mahatma, maha-bhagavata.


"Such a jiva is bhagyavan, fortunate. Having already wandered through lakhs and lakhs of brahmandas, the ill-fated jiva experiences only misfortune. Now he has become fortunate, he has gotten the darsana of a maha-bhagavata, krsna-prestha, a dear devotee of Krsna."


- Sadhu-sanga, The Birthplace of Bhakti, p.18



"Gurudeva speaks krsna-katha, so you see the guru through your ears, not through your eyes. Through the ear, through vani he makes Krsna enter into you."


- Sadhu-sanga, The Birthplace of Bhakti, p.20



"One should understand what is the meaning of sri-guru-carana-padma. These words 'sri-guru' are very significant. What is the meaning of sri? Sri means sobha, sampada, srestha. Sri means beauty, it means transcendental wealth and it also means the topmost. These are the meanings of sri.


"Then what is the meaning of sri-guru? Sri-guru refers to that guru who is endowed with sri; that is prema-bhakti. And this word 'sri' is only applicable to a guru who is always manifest. It is not that guru is ever unmanifest. There is no question of his disappearance. He is eternally manifest and thus he is called Sri Guru. Therefore this word 'sri' is used; otherwise this word cannot be used."


Sadhu-sanga, The Birthplace of Bhakti, p.29

Share this post

Link to post
Share on other sites
Guest guest

Nice quotes.


Here is some more wonderful Krishna-katha which emanated from his lotus lips:



An excerpt from new book


Mathura Meets Vrindavan


Chapter Twelve


Uddhava Meets

Nanda Maharaja



Uddhava told Nanda, “Nothing can be said to exist independent of Lord Achyuta — nothing heard or seen, nothing in the past, present or future, nothing moving or unmoving, great or small. He indeed is everything, for He is the Supreme Soul.”


By saying all of these things Uddhava painted a nice picture of krsna-tattva and held it before Nanda Maharaja.


Nanda’s Blindness


However, Uddhava doesn’t know that Nanda Maharaja is blind. What sort of blind man is he? krsna-premandha, blind in krsna-prema. Everyone in this material world is blind for material enjoyment, bhogandha. But Nanda Maharaja is krsna-premandha. So although Uddhava painted a nice picture of krsna-tattva and held it before Nanda Maharaja, because Nanda Maharaja is blind he could not see it. Here in this world we see all objects by the help of sunshine. We cannot see in deep darkness. Sastra and jnana are like sunshine. In that sunshine everything is clear. All truth is revealed. At that time bhrama, the tendency to commit mistakes, and pramada, the tendency to be illusioned, are dispelled like darkness. Nanda Maharaja is crying for Krishna. Uddhava knows that one cries because of delusion, moha. “Oh, my son has gone away.” Everyone in this world cries due to delusion. Delusion comes because of ignorance. If someone gets tattva-jnana then their delusion is dispelled. When ignorance is dispelled, delusion is gone, and then you will never cry again. Uddhava tried to present the sunlight of sastra-jnana before Nanda Maharaja. Uddhava is a jnana-sadhaka, jnani-bhakta. He is the embodiment of sastra. He knew very well that with the help of jnanaloka, the enlightenment of jnana, one can see the real truth. But there are some things that are only visible in the darkness. Only when the sun sets and darkness comes are the innumerable stars visible. If someone has made a lifelong vow to only look at the polestar with unblinking eyes, then the sunshine will be a great obstruction. It will be detrimental for upholding his vow. This is not an easy thing to understand. This message is revealed in every page of Srimad Bhagavatam.


“Krishna is my son.” Goparaj, Nanda Maharaja, is always looking with unblinking eyes in the northern direction to the polestar in the form of krsna-rupi dhruva-naksatra — the polestar in the form of Krishna. So for him sastra-jnana, the enlightenment of sastra, sastra-surya, the sunlight of sastra, is an obstruction. Uddhava is a sastra-sadhaka, a strict follower of the rules and regulations of sastra, whatever he says before Nanda Maharaja about sastra-jnana and krsna-tattva is very, very difficult for Nanda Maharaja to understand. For Nanda Maharaja it is avantara-katha — irrelevant talk.


Nanda Maharaja’s abhimana is, “I am the father of Krishna.” This is the inner feeling in the heart of Nanda Maharaja. Where is the scope for any other thought to enter into the heart of Nanda Maharaja?


“You are a Boy, Uddhava”


Uddhava gave a very long speech on krsna-tattva. Uddhava is the embodiment of sastra, and that speech was anavadya, faultless, but it was not understandable for Nanda Maharaja. Hearing all this tattva-katha, Nanda Maharaja said, “Uddhava, in age you are a boy. In my heart I had some faith you were very old in intelligence. But now I see you are not only a boy in age, but in intelligence you are also a boy. You spoke so many things, but you don’t know who you are speaking to. You told my wife and I that we are very, very bhagyavan, fortunate. If you have any intelligence how can you utter this with your mouth? We are the most unfortunate persons in this world! One who loses his son is unfortunate. But one who loses a son like Krishna is most unfortunate! Most unfortunate! Most unfortunate! We are most unfortunate and you tell us we are very, very fortunate! You have no intelligence what to speak to whom. Many people get a son, but does anyone get a son like Krishna? In the past has anyone gotten a son like Krishna? In the future will anyone get a son like Krishna? Has anyone gotten a son who is so beautiful, so sweet, with such a smile, who is so loving, and so fickle? Has anyone gotten a son who plays such nice flute and has such loving words? In the whole universe, is there or will there ever be someone who has lost such an invaluable treasure? You are telling those who are crying due to having lost such an invaluable treasure, “You are very fortunate.” You are ridiculing us, Uddhava. If you had said that there is no one in the world as unfortunate as us, then I would have been very pleased and happy with you. Then my distress due to this fire of separation would have been extinguished to some extent. But you have made this fire more ablaze by telling us we are most fortunate.


“Krishna is Not God”


“Oh Uddhava, you have discussed bhagavata-tattva before me. I don’t know sastra, but I have heard from sadhus and I have this faith that there is one Bhagavan and He is the guru and controller of the universe. He is the mula-karana, the original cause of purusa and prakrti, the living entities and material nature. He is anadi, beginningless. That Bhagavan is sarvesvara, the supreme controller. I know that Bhagavan is Narayan. He is present in our house in the form of salagrama. Uddhava, because you are a mere boy you have said that Narayan is our Gopal Krishna. I excuse you. I have not read sastra, but I have heard from the mouths of mahatmas that Narayan is God, the Supreme Lord. I know to some extent what symptoms are there in Narayan. But those symptoms are not even a single drop with Krishna. How can you say my Gopal Krishna is Narayan? I excuse you because you are a boy. You don’t know what you speak. You have said that Narayan is the cause of all causes, the cause of the whole universe. But my Krishna is a simple, milk-fed child. Narayan is pure. Narayan is peaceful, Narayan is apapa-vidha, sinless. But my Krishna is very fickle, greedy, and angry. Where is the symptom of Narayan in Krishna? Narayan is pure and free from contamination, suddha-sattva-guna-maya. My Krishna is a thief and a liar, abhimani. Narayan is the shelter of the whole world, but my Krishna is dependent on us. Where is the symptom of Narayan in my Krishna? Uddhava, what shall I say? There is no sadrsya, similarity of Narayan to my son Gopal. Narayan is satya-sankalpa, truthful, but my Krishna is very expert in speaking lies. I have heard that Narayan is apta-kama, self-satisfied. He never needs anything. He is beyond hunger and thirst. But I have seen with my own eyes how my Gopal Krishna cries when He becomes hungry. He becomes restless when He is hungry and thirsty. Uddhava, Narayan is worshipable by everyone, but I have seen my Gopal carrying my wooden sandals on His head. Where is the similarity with Narayan? I may commit a mistake, but Bhagavan never commits a mistake. If Krishna is Bhagavan, how can He commit a mistake? If Krishna is Bhagavan, why will He call us baba and ma, father and mother? You say He has no baba, and ma. Krishna is always dependent on us. He feels completely asahaya, helpless, when He cannot get our help. Where is the symptom of Narayan in Krishna, in my Gopal? You are a boy, Uddhava. You are a boy. You have no intelligence at all. In your intelligence you are also a boy. Therefore I excuse you. I have never seen such symptoms in Krishna. It is a fact that by the unlimited mercy of Narayan we have gotten a son like Krishna. I know very well that Krishna is our son. This is the very, very deep-rooted feeling in my heart, Uddhava. Uddhava, how can you say it is not true?


More Ablaze


“You listen, Uddhava. There is another thing. Suppose your words are true and Krishna is not an ordinary person, that He is Bhagavan. If you say that Krishna is Bhagavan, and that He is not an ordinary person, how can such words soothe our hearts? By hearing your krsna-tattva the blazing fire of separation from Krishna that is burning my afflicted heart has increased thousands and thousands of times. Uddhava, you cannot extinguish it. Rather you only make it more ablaze. We only thought that we had lost a son, but then hearing from you that Krishna is mula-bhagavan, then I understand we have not lost an ordinary son, we have lost Bhagavan! I thought I had lost a piece of copper. Now hearing from you I realize I have lost a piece of diamond! Uddhava, by hearing from you, the blazing, acute fire of separation that we have been burning in has become more and more ablaze. You are a boy, you are a boy. Therefore you cannot extinguish this fire. Are you trying to extinguish this fire by pouring ghee into it? Uddhava you are a boy. Therefore I excuse you.” Saying this Nanda Maharaja’s voice became choked up and tears rolled down from his eyes like torrential rain.


Impenetrable Love


When Krishna showed the universal form to Arjuna, Arjuna’s sakhya-rasa became slackened. Therefore Arjuna begged excuse, tat-ksamasva, “You are so great!” When Devaki and Vasudev saw that the four-handed form of Vishnu, appearing as their son, had become two-handed, they offered prayers. Their vatsalya-rasa became slackened. After the killing of Kamsa, when Krishna and Balaram went to offer obeisances to Vasudev and Devaki, they became afraid to accept obeisances from Krishna. Even after meeting their son after such a long separation, still they couldn’t have such vatsalya-priti. Rather, they were afraid of accepting obeisances, pranamas, from Krishna.


Uddhava had thought, “If I speak krsna-tattva into the heart of Nanda Maharaja then he will become weak like Vasudev and Devaki.” But Uddhava saw that he couldn’t get the result he had expected by speaking sastra-jnana to Nanda Maharaja.


Hearing the bhagavatta, the glories of Krishna, Nanda Maharaja’s vatsalya-priti never slackened. Rather, his vatsalya-sneha, parental love, became much, much deeper. Nanda Maharaja’s krsna-vatsalya is far, far beyond the ordinary vatsalya of ordinary persons. So Uddhava’s tattva-katha could not check it. If anuraga [deep attachment] becomes melted, then you will be able to thrust aisvarya-priti, jnana or aisvarya into it. But if it becomes much deeper, more and more condensed, then how can you thrust jnana and aisvarya into it? Water is liquid, therefore you can thrust your hand into it. But can you thrust your hand into a log of wood? You cannot because it is not liquid. With the help of a hammer you can thrust a nail into it. Nanda Maharaja’s krsna-priti is harder than a log of wood. Even an iron nail cannot enter it.


Share this post

Link to post
Share on other sites

All glories to Sri Sri Guru and Gauranga! All glories to Srila Prabhupada!


Today is a day we celebrate appearance day of Srila Gour Govinda Maharaja, a great soul that touched hearts of thousands and is still doing through his books and his disciples.


I met Srila Maharaja in Mayapur during ISKCON GBC meetings in 1995. Did not know much about philosophy or learn the difference between vedic and western life. Anyway, I had problems to understand some ideas of my siksa guru (one of the voted ISKCON guru) at that time and went to Srila Gour Govinda Maharaja to ask him for guidance. On personal darshan, he was listening with great attention. He asked me to join his disciples in Bhuwaneshvar for Gaura Purnima few days later and I moved out from Culcutta temple.


After the festival I came back to Adridharana prabhu because I was not ready to graspe it. You asked for me, but I was gone back and I never came to darshan again untill next GBC meeting in 1986, when you asked me to wait in front of your door. I was waiting for maybe 15 minutes, only to hear calls out of your disciples because you just left the body. One devotee in tears, in panic, was pushed out of the room, carried by two devotees by each side, calling "gurudeva, gurudeva, please give me back my gurudeva" and he grabbed my sari.


I will never forget that day as long as I live.


Thank you Maharaja for inspiring me and for giving me chance to actually hear Hari-katha and thank you very much for giving me a push towards the guidance of my today diksha gurudeva, Srila Narayana Maharaja.


I only pray that one day I will understand at least something of that pure messages you were showering us.


Forever grateful for your divine association and mercy,

Yashoda devi dasi


Share this post

Link to post
Share on other sites
Guest guest


krpa-bindu diya, koro'ei dase,

trnapekha ati hina

sakala sahane, bala diya koro',

nija-mane sprha-hina


sakale sammana korite sakati

deho' natha! jathajatha

tabe to' gaibo, hari-nama-sukhe

aparadha ha'be hata


kabe heno krpa, labhiya e jana,

krtartha hoibe, natha!

sakti-buddhi-hina, ami ati dina,

koro' more atma-satha


jogyata-vicare, kichu nahi pai,

tomara karuna - sara

karuna na hoile, kandiya kandiya,

prana na rakhibo ara





give to this servant just one drop of mercy.

I am lower than a blade of grass.

Give me all help.

Give me strength.

Let me be as you are,

without desires or aspirations.


I offer you all respects,

for thus I may have the energy to know you correctly.


by chanting the holy name in great ecstasy,

all my offenses will cease.


When will such mercy fall to this one

who is weak and devoid of intelligence?

Allow me to be with you.


If you examine me,

you will find no qualities.

Your mercy is all that I am made of.

If you are not merciful unto me,

I can only weep,

and I will not be able to maintain my life.

Share this post

Link to post
Share on other sites
Guest guest

Most Worshipable Spiritual Master,




Today ,

as a prisoner in this material world,

I sit in my dark prison

cell weeping,


and waiting

for the door in my heart

to be unlocked

so that I can run into the light

and place my head

at your lotus feet

once more.


your aspiring servant,


Share this post

Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Sign in to follow this  

  • Create New...