Hari-katha Gurudeva Katha Why Bother Singing Bhajanas and Kirtanas?

Why Bother Singing Bhajanas and Kirtanas?

Srila Gurudeva: Why do we sing kirtanas, such as “Hari haraye namah krsna yadavaya namah,” “Jaya radhe, jaya krsna, jaya vrndavana,” and “Sri krsna caitanya prabhu nityananda”? Why not only “Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama, Hare Hare?”

Why do we do so many kirtanas? Is it a waste of time? Why not always chant, “Hare Krsna Hare Krsna, Krsna Krsna…” When you will sing, “Hare Krsna Hare Krsna,” and “Hari haraye namah krsna yadavaya namah,” and “Jaya radhe, jaya krsna,” other devotees think they should take their mala and sit behind, and they can chant, “Hare Krsna Hare Krsna, Krsna Krsna…”

What is better? What is better?

Devotee: At this time, kirtana is better.

Srila Gurudeva: Why? Why is kirtana better?

Sripad Padmanabha Maharaja: Because sankirtana is the yuga-dharma.

Srila Gurudeva: Why?

Sripad Padmanabha Maharaja: Because it is the yuga-dharma and it is the most powerful.

Srila Gurudeva: We are attacked by so many worldly desires, which are like dacoits. In Manah-siksa it has been told…

Devotee: “Asac-cesta…”

Srila Gurudeva: More loudly.

Devotee:

asac-cesta kasta-prada-vikata-pasalibhir iha
prakamam kamadi-prakata-pathapati-vyatikaraih
gale baddhva hanye ‘ham iti bakabhid vartmapa-gane
kuru tvam phutkaram avati sa yatha tvam mana itah
(Manah-siksa Text 5)

Srila Gurudeva: What is the meaning?

Devotee: It means that “While walking on the open road of life, I’ve been assailed by very ferocious dacoits in the form of lust, anger, greed, envy, pride, illusion, and madness. They have attacked me, and they have bound my throat with very deadly ropes of vicious acts, and they are beating me. So in this very dangerous predicament, there is no way for me to escape. All I can do is call out very loudly, “O Gurudeva! O Svarupa Damodara! O Rupa Goswamipada! Visvanatha Cakravarti Thakura! O Bhaktisiddhanta Sarasvati Thakura! Bhaktivinoda Thakura! All the generals in the army of Sri Caitanya Mahaprabhu! Please help me!” By shouting out very loudly, they are so kind, surely they will come and save us from these dacoits.

Srila Gurudeva: Worldly desires – lust, anger, and especially envy – is like an attack by the dacoits. You cannot save yourself from these things. And at that time, your chanting of name may be shadow of name. Not even that; it is always nama-aparadha if these are there. Especially if you are criticizing any Vaisnava – not only by word; even if there is any smell of this in the heart – or if you are criticizing your diksa-guru or siksa-guru, and have any malice towards them or doubt in them, these things are more than dacoits. Dacoits can loot you, and then they can go. But these things are ferocious like tigers. They will jump and eat you, and your bhakti will leave forever. At that stage, if you are chanting name, it is only to fulfill your desires; your lust and anything else. So if you will call, “Ha (Alas) Svarupa, Raghunath Bhatta…”

What is that verse?

Devotees chant together with Srila Gurudeva:

ha ha svarup, sanatana, rupa, raghunatha bhatta-yuga
sri-jiva, gopala bhatta, prabhu lokanatha
(Sri Krsna Caitanya Prabhu Daya Karo More, verse 5)

 

[“Alas! O Svarupa Damodara Gosvami, Sanatana Gosvami, Rupa Gosvami, and Raghunatha dasa Gosvami! O Gopal Bhatta Gosvami, Raghunatha Bhatta Gosvami, and Sri Jiva Gosvami! O my master, Lokanatha Gosvami give me your mercy!”]

daya karo sri acarya prabhu srinivasa
ramacandra-sanga mage narottama dasa
Sri Krsna Caitanya Prabhu Daya Karo More, verse 6

 

[“Be merciful, O Prabhu Srinivasa Aacrya! Narottama dasa begs for the association of Ramacandra Kaviraja.”]

Pray like this: “O Nityananda Prabhu, you are always sinking in the love and affection of Mahaprabhu. You have descended to this world only to save all the devotees.”

ha ha prabhu nityananda premananda-sukhi
krpavalokana karo ami bado dukhi
(Sri Krsna Caitanya Prabhu Daya Karo More, verse 3)

 

[“O Nityananda Prabhu, who are always joyful in ecstatic love, glance upon me with compassion, for I am very sorrowful.”]

The devotee should realize this and do kirtana. Perhaps it will be better than chanting chaya-nama-abhasa (a dim reflection of the holy name) or nama-aparadha (offenses to the holy name). So, first of all we should sing these songs, and then chant Hare Krsna. This is the regulation.

In the morning, if you can take bath, you should do that; then put on tilaka, do acamana (purification by sipping sanctified water and uttering purificatory mantras), and then chant ahnika (gayatri mantra). Then you can see arati (the ceremony to awaken and glorify the Deities on the altar), perform tulasi parikrama, and then sit down for bhajanas.
First of all the guru-parampara kirtana should be done, because we are so much indebted to our guru-parampara. This guru-parampara, from Krsna, Brahma, Narada, Vyasadeva, Sukadeva Gosvami, and so on, is bringing pure bhakti in our heart. In guru-parampara all the teachings and all spiritual truths are coming, so, we are indebted to them. Thus, guru-parampara, then Vaisnava kirtana, chanting to the Panca-tattva, and then this kirtana should be done, praying for their mercy:

“The dust of your lotus feet is my panca-prana (five kinds of life-air).” What is the meaning of this? “Without this mercy, I will die.” These acaryas are the root cause of bhakti. If you do not know Rupa Gosvami, then where is your bhakti? And if you do not know Raghunatha dasa Gosvami, you cannot know Rupa Gosvami. And if you are not knowing Jiva Gosvami, then you can never know any siddhanta (conclusive philosophical truths. “O Gopala Bhatta!” Who is he? By his bhakti, Krsna manifested as Radha-ramana from a salagram-sila. Pray to Gopala Bhatta and all other such acaryas, like Krsnadasa Kaviraja Gosvami.

We should try to pray to them that our hearts should be very pure; that krsna-bhakti should come, gaura-bhakti should come, and the mercy of Nityananda Prabhu should come. Then we can realize something.

Don’t think, “Oh, these are bogus things. They are doing it, and when they do, I should chant the name or I should meditate or do anything else.” If you think in this way, you are neglecting Krsna and all the parampara. When you are singing, “Jaya radhe, jaya krsna,” pray to Them for Their mercy. By remembering them, the pure name can come. By tulasi-parikrama, this will come, and it will come by following Ekadasi.

Today is Ekadasi. It is called Madhava-tithi, the mother of bhakti. Bhakti takes birth from the womb of Ekadasi. You should not think that this is a day. This is Krsna’s personal sakti (power), a manifestation of Srimati Radhika. You should observe this Ekadasi with honor and love and affection. Don’t try to eat all day, like juice, milk, almonds, pistachios, so many times. Observe this day with honor. Don’t neglect Ekadasi.

Caitanya Mahaprabhu is Krsna in the mood of Radhika. This means that Radha and Krsna are both honoring Ekadasi in Jagannath Puri. On the Ekadasi evening, the panditas of Jagannath Puri brought all kinds of prasadam in a big dish – dahl, laddu, puri, katchoris and so many other preparations. You know how delicious Jagannath prasadam is. So they brought it, and kept it in front of Caitanya Mahaprabhu while He was doing kirtana with His associates.

Turnbridge, England: July 8, 1999

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HOW DID SRILA GURUDEVA PROTECT THE SADHU'S DURING THE 1976 GOVERMENT EMASCULATION PROGRAM?

In 1975, India faced national crises as the government declared a state of emergency, suspended democracy, arrested thousands of dissidents and officials, and censored the press. The emergency period lasted from June 25, 1975, until January 23, 1977. In September 1976, the ruling party initiated a widespread compulsory sterilization program to control population growth in India. Certain groups were targeted. Over eight million men were sterilized in one year alone. Being antipathetic toward sādhus, the government mandated that all red-cloth bābājīs must be emasculated. Government leaders announced, “Sādhus are like red monkeys, only eating, sleeping, and causing mischief. They are a heavy burden and a disturbance to our country. Rather than doing work to help our society, they beg in the towns and villages and have illicit affairs with women; hence, we will force vasectomies to prevent them from creating unwanted population growth.” Mathurā and Vraja-maṇḍala were heavily targeted areas. Every year thousands of sādhus from different parts of India like Haridvāra and Citrakūṭa assembled in Mathurā to celebrate Janmāṣṭamī. During the Janmāṣṭamī of 1976 the government announced a one-lakh cash incentive for every 100 sādhus that a police officer processed. Policemen would attend temples incognito and invite sādhus for a feast. The sādhus were told they would be taken to a program where they would perform kīrtana, partake of mahā-prasāda, and then brought back. They were then escorted in buses to a local hospital where they were systematically processed with crude surgery and then thrown out on the streets bleeding. Many sādhus died because of infections or complications resulting from unsanitary surgeries and lack of medical attention. After these atrocities continued for several months, many of the remaining sādhus adopted ordinary dress or went into hiding, while others gathered together to protest. Śrīla Gurudeva instructed all red-cloth brahmacārīs to remain in the temple and only those in white would bring vegetables or water for the Maṭha. Because some of the local officials and policeman were favorably disposed to Śrīla Gurudeva and would come regularly to hear from him, there were no problems inside Keśavajī Gauḍīya Maṭha. But going outside always posed a threat. Eventually a group of influential sādhus approached Śrīla Gurudeva and requested, “Please protect us, only you can stop these atrocities.” Śrīla Gurudeva became furious because of this diabolical government policy and summoned secluded conclaves with all the sādhus in Vṛndāvana. There, Gurudeva advised the sādhus to practice their sādhana in āśrāmas rather than roaming about as destitute beggars; and he instructed them on how to properly follow the etiquette of spiritual life. Gurudeva said, “These atrocities to sādhus cannot last for long. In the beginning of Rāma’s līlā, Rāvaṇa sent many cannibalistic demons and rākṣasas to Daṇḍakāraṇya where thousands of sages practiced austerities. Khara, Duśaṇa, Tāḍakā, Mārīca, and many other rākṣasas harassed the ṛṣis—ruthlessly killing and eating them. So many sages were killed that hills formed from their bones. “Rāvaṇa sent his rākṣasas to the sages with the message, ‘You are staying in our King’s territory, therefore, you must pay tax.’ ‘We don’t have any business or agriculture,’ the sages responded, ‘how can we give tax?’ ‘You eat our fruit and drink our water, and from this your body has made a lot of blood. You can give us your blood as tax.’ ‘What will you do with our blood?’ ‘Our king will drink your blood and become more powerful.’ ‘If the sādhus are weak and not doing bhajana,’ the demons thought, ‘then our king will never be defeated, thus, we must kill them or take their blood as tax.’ “Rāvaṇa had conquered heaven, and was controlling the world, but he wanted more power and so he thought, ‘If I drink the blood of the sages, I will acquire the strength of their austerities.’ “The rākṣasas brought a gold pot, and the sages cut open their thighs and gave blood, saying, ‘Take this blood to Rāvaṇa and tell him it will destroy his dynasty!’ The rākṣasas took the pot to Laṅkā, but Rāvaṇa was not present at the time. Hearing of the curse, his wife Mandodari said, ‘Take this pot and bury it at once under the Himālayas! I will give Rāvaṇa animal blood in its place.’ “The pot was buried in the mountainous region of Mithilā where Janaka Mahārāja ruled. Henceforth, Mithilā became devastated by drought, and the women and animals became barren. Desperate to save his kingdom and people, Janaka Mahārāja consulted his brāhmaṇa advisors and planned to begin a sacrifice. While plowing the ground to clean the ceremonial area, they dug up a golden pot and, upon opening it, found a beautiful baby girl inside—Sītā-devī. Sītā was the embodiment of the sādhu’s curse on Rāvaṇa, and in due course she was the cause of the destruction of Rāvaṇa and his dynasty.” Śrīla Gurudeva continued, “Rāma went to the forest for 14 years. There He killed the demons that attacked the sādhus. And when He met the ascetics, He instructed them, ‘Your tapa-bala, strength from austerities, is lost when you become angry. At that me demons can easily devour you.’ “Sādhus that stayed in the āśramas of Gautama, Yājñavalkya, Viśvāmrita, and other great ṛṣis, were not tortured by the demons. Demonic people will torment sādhus that do not surrender to a pure guru and instead try to practice bhajana alone, without kīrtana or hari-kathā. Only those sādhus that were not under the shelter of powerful ṛṣis could be attacked by the rākṣasas. Some think, ‘If I’m alone then I can do bhajana without disturbance.’ Gurudeva concluded, “The sheltered soul who sincerely practices sādhana-bhajana, following the instruction of his Guru-pāda-padma, never falters in his spiritual practice, even if he is subjected to trial upon trial. However, one who gratifies his senses on the pretense of bhajana will surely suffer many tribulations.” The sādhus arranged a large procession to the government offices in Delhi in protest but their calls for justice were ignored. Later, a law was passed stating that sādhus must register with the government, only then would they be left in peace. The government leaders stated, “Rickshaw drivers, thieves, and rogues dress in saffron, either don dreadlocks or completely shave, and beg house-to-house. Posing as saints, they spoil ingenuous women, and thus many illegitimate children are spawned—causing a nuisance to society.” The government also began to charge a toll to enter Vṛndāvana and Govardhana. Checkpoints were set up on the roads and visors entering Vṛndāvana had to incur levies. The penniless sādhus were also expected to pay before they could enter Vṛndāvana. Violators were arrested and ordered to pay the fee. The sādhus became irate. Where were they supposed to get money for paying taxes? They complained to Śrīla Gurudeva about the situation and as a result he met with many high-ranking officials. Eventually, he registered a lawsuit with the magistrate, and by his influence this unjust regulation was terminated and the tax checkpoints shut down. Sādhus had to tolerate immense hardship in those years. Once there was an elderly disciple of Prabhupāda Sarasvatī Ṭhākura named Govardhana dāsa Bābājī who came to Vraja to practice bhajana. He lived in an old stone tower at an obscure Ghāṭa of the Yamunā in Mathurā. One evening he was severely beaten by a rough bunch of local thieves, who stole his few belongings and then threw him in the river, assuming him dead. The dacoits of Vraja would accost sādhus in this way, thinking that they stockpiled donations from the public. Somehow the Bābā remained alive. He had been thrown face up in a shallow part of the Yamunā, and lay there unable to move because of his injuries. It was more than a day before Govardhana dāsa Bābājī was found and taken out of the water in a precarious condition. His wounds and bruises were infected and oozing pus, and his body was covered with worms and insects. Śrīla Gurudeva was called to the site, and he arranged for him to be taken to the hospital. His whole body appeared rotten, and no one wanted to take care of him. Śrīla Gurudeva called for one of his dear brahmacārīs. When he came, Śrīla Gurudeva said, “Care for this sādhu, he is a disciple of Prabhupāda Sarasvatī Ṭhākura. Help him.” The Bābā was senseless. His body was pale and worms were clinging to his sores. The brahmacārī removed the worms and washed his wounds with disinfectants. The doctors gave him medicine and many injections, while the brahmacārī regularly cleaned his wounds and body. Soon he regained consciousness and eventually was completely cured. As soon as he was well again he came to see Śrīla Gurudeva in Keśavajī Gauḍīya Maṭha. “By your mercy I have received new life,” he said. “I have some money in my bank account, please take it. “I did not serve you for selfish reasons,” Śrīla Gurudeva said. “Just promise that you will not go back to that tower.” “I will go back,” the Bābā said boldly. “If Kṛṣṇa wants, He may kill me.” “Please stay here in the temple,” Śrīla Gurudeva requested. Despite Gurudeva’s requests, Govardhana dāsa Bābājī returned to his previous residence after staying for some time in the temple. In those days it was difficult for sādhus. People thought, “Why should we give money to sādhus? They are very rich.” Hence Śrīla Gurudeva never accepted money from people disinclined to bhakti. Most people doubted sādhus at the time and only a few people came to the temple. One time, a sādhu named Gopāla dāsa Bābājī, who did bhajana in a simple residence at Govardhana, was visited by some people who offered praṇāma and tried to give him many gifts. He did not accept their presentations, but that night some dacoits came and accosted him, saying, “You bogus old man! We saw those rich people come earlier today. How mu did they give you?” “I did not accept anything,” said the bābā. “I never do. Sometimes I accept incense and ghee-wicks to worship Girirāja, but only this.” The dacoits did not believe the poor bābā. “No!” they said, “you are lying! We know you have amassed a lot of wealth by your pretense of saintliness.” They beat the Bābā so brutally that he died and then threw his body in an old well. Afterwards, they trashed his hut in search of the presumed wealth, but found nothing. Realizing their sin, some of the group turned themselves in to the police. “We killed an innocent bābā,” they confessed. “Put us in jail. We are ready to suffer for this sin.” The police did not arrest them, and instead they left their case in God’s judgement. Later, the offenders suffered greatly as a result of their sin. People like this are great offenders to Vraja. Śrīla Gurudeva went from village to village meeting with the people of Vṛndāvana and Mathurā. He warned them, “Don’t disturb the bābājīs, they have come for bhajana. You should support them. They only need a small amount of flour and vegetables for their sustenance.” Gurudeva changed the minds of many doubtful people who assumed that all bābājīs and sādhus were imposters, cheaters, and thieves. He thus protected Vraja-maṇḍala and the real Vrajavāsīs. Śrīla Gurudeva began to print many books and as these books were distributed, people began to have more respect for sādhus. In this way, Gurudeva’s influence transformed the nature of the people living in Vraja-maṇḍala. Srila Gurudeva ki Jaya! (Excerpted from the Bhaktabandhav book publication, “Sri Guru Darshan”. Available from rasik@kripa.tv )

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Śrīla Bilvamaṅgala Ṭhākura expresses a similar mood. He says, “I will do everything for Kṛṣṇa’s pleasure. He may do with me as He likes, but my only desire is to serve and please Him. Kṛṣṇa likes to play with the vraja-gopīs. I do not drink the nectar of those pastimes for myself, I explain those pastimes and distribute them everywhere. When Kṛṣṇa hears this, He is overjoyed.” How powerful and great the Vraja-devīs are! Kṛṣṇa is overjoyed to hear the glories of the Vraja-devīs, and when many people follow and respect the Vraja-devīs, then Kṛṣṇa will be more and more happy. The Vraja-devīs playful pastimes with Kṛṣṇa are the essence of sweetness. Kṛṣṇa says, “If anyone takes training from them, then they will become My dearest associates.” Otherwise, if people offer many things according to the injunctions of śāstra, or with their own desire, this doesn’t necessarily please Kṛṣṇa. Mahāprabhu came to give sva-bhakti-śrīyam. What is this? He did not give any other kind of bhakti, only sva-bhakti. How will Kṛṣṇa be pleased? Who knows that process? What is His desire? Only Śrīmati Rādhārānī and those engaged in Her service understand that. If they don’t know how to please God, then how can they consider serving Him? If they have no pure knowledge, then any service they perform will be based on speculation. Mahāprabhu came to give sva-bhakti-śrīyam, that is the service of Rādhā-Kṛṣṇa in unnata-ujjvala-rasa. Śrīla Bilvamaṅgala Ṭhākura was with Kṛṣṇa in Vraja-dhāma among the Vraja-devīs. Daily, with his internal vision, he observed the pastimes of Kṛṣṇa with the Vraja-devīs and saw how pleased Kṛṣṇa was with them, and how they did everything for the happiness of Kṛṣṇa. He then described their glories and pastimes with Kṛṣṇa. Kṛṣṇa is kiśora. His face is like a budding lotus, not yet fully blossomed. When the sun rises, the lotus blossoms. When the Vraja-devīs come from a distance, Kṛṣṇa waits to speak with them. Slowly a smile appears on His face. Kṛṣṇa looks at someone and waits to speak. With the sun’s light, the lotus blossoms. All the gopīs are like rays of the sun. The sun is the power of Śrīmatī Rādhārānī. When this power comes, then darkness is dispelled. Light comes, and everywhere, everyone is smiling; pure happiness comes. Svarūpa-śakti is supremely powerful. That power is greater than millions of suns. This gives inspiration to everyone and causes everyone’s hearts to blossom. Kṛṣṇa’s kiśora age is only for the kiśorīs, not for any others. His mercy, līlā-kaṭākṣa, and beauty are not available for any demigods, yakṣas, rākṣasas, or kinnaras; His beauty is only for the Vraja-devīs. Without the Vraja-devīs, He is Brahma and neutral; He is Nārāyaṇa, Viṣṇu. viśvopaplava-śamanaika-baddha-dīkṣaṁ viśvāsa-stabakita-cetasāṁ janānām praśyāma-pratinava-kānti-kandalārdraṁ paśyāmaḥ pathi pathi śaiśavam murāreḥ Kṛṣṇa-karṇāmṛta 56 On every path we see the childlike form of Murāri, whose one fixed vow is to relieve all the afflictions of those whose hearts are blossoming with faith in Him. His soft, bright bluish cheeks glow with ever new effulgence. The devotees have deep faith and love. They take dīkṣā. Does dīkṣā mean only a promise, and to try again and again? Dīkṣā means a firm vow to follow this line with an attitude of do or die. In Caitanya Mahāprabhu’s movement, if anyone takes true dīkṣā, then he becomes a follower of unnata-ujjvala-rasa. This unnata-ujjvala-rasa comes from Śrīmatī Rādhārānī. We accept dīkṣā to attain Her service. We do not take dīkṣā to attain any mundane rasa. How can this bright, clean and powerful rasa come in our heart? This unnata-ujjvala-rasa spreads from the heart of Śrīmatī Rādhārānī to all the Vraja-devīs and Vrajavāsīs and pervades all of Vraja-maṇḍala with its powerful love. The Vrajavāsīs serve Kṛṣṇa with rays of that love. To achieve that love we must have faith. Kṛṣṇa accepts that love; this is the paraphernalia, instrument, and bhoga for offering to Kṛṣṇa. Without this rasa, if you offer anything, this will not be bhoga; Kṛṣṇa will not accept it. During nāma-saṅkīrtana, or while moving anywhere, while cleaning or doing any service, if you have no love, your action is dry and not bhakti. Kṛṣṇa will never accept an offering or any service done without love. Therefore we must have deep faith. If you have faith, then all problems and other attractions and disturbances will not affect you. By taking that dīkṣā, Kṛṣṇa will stay always on the path of one’s eyes in His kiśora form, and then one will not be able to watch anything else. When and how will Kṛṣṇa come, there is no guarantee. One person is in his room, and the door and the ventilators, everything is locked and closed. Sunshine can’t even enter. He is hiding in a dark room and serving Kṛṣṇa—thinking of Kṛṣṇa. He has dīkṣā and promises to follow this line, meaning, from the early morning he remembers aṣṭa-kālīya-līlā and continuously serves in those pastimes. Then Kṛṣṇa comes and is present there. By serving Kṛṣṇa, and keeping appointments with Kṛṣṇa, no other thing will come. That Kiśora Kṛṣṇa will come. His lotus feet will walk and dance gracefully there. If anyone remembers Kṛṣṇa, then Kṛṣṇa’s mercy comes to help him. Kṛṣṇa doesn’t send His mercy. Without waiting for Kṛṣṇa’s permission, Kṛṣṇa’s karuṇā-śakti goes to help whoever is remembering Him, saying, “I will help him and make friendship with him, then he will not wait for the mercy or help of any other.” (see more)

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