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Yuga Dharma Acarya His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada



Daily Darsan
Greed of the Lord

Sri Srimad Gour Govinda Swami Maharaja

Lord Caitanya

The Greed of the Lord

In this classic lecture, Srila Gour Govinda Swami Maharaja, through careful analysis of the Lord's greed that resulted in the progressive unfulfilled desires of the different incarnations of the Lord, established that Sri Caitanya Mahaprabhu is the yuga-avatar that has come to fulfill the topmost three desires that could not be fulfilled in Sri Krsna-lila. Furthermore, the Acarya presents how Sri Krsna desired to embody the mood of Srimati Radharani to fulfill these three desires as She alone could fulfill them through the incarnation of Sri Caitanya Mahaprabhu.


Recorded on the evening before the auspicious appearance day of Sri Caitanya Mahaprabhu in Bhubaneswar, India, March 17, 1992.


audio The Greed of the Lord. Srila Gour Govinda Swami Maharaja, the evening prior to Sri Gaura Purnima in Bhubaneswar, India, 17 March 1992. 1:05:37 mins


The Advent of Lord Caitanya

When we speak of the advent of Gauranga Mahaprabhu we should understand what is the cause of the appearance of Gauranga Mahaprabhu. There are two types of causes: external cause and internal cause. The external cause is to spread nama-prema, love of God through hari-sankirtan, the chanting of the Holy Name. The chanting of the Holy Name is the process of religion for this age of quarrel and hypocrisy, Kali-yuga dharma. Yuga-dharma — namera pracara.

kali-yuge yuga-dharma — namera pracara
tathi lagi' pita-varna caitanyavatara

The religious practice for the Age of Kali is to broadcast the glories of the holy name. Only for this purpose has the Lord, in a yellow color, descended as Lord Caitanya. [Cc. Adi 3.40]

kali-yuga 'dharma' haya 'hari-sankirtana'
etad arthe avatirna sri-saci-nandana

The religious principle for the age of Kali is the congregational chanting of the holy names of the Lord. Sri Sacinandana incarnates to establish this principle. [Cb. Adi 2.22]

To fulfill this purpose Sacinandana appears:

ei kahe bhagavata sarva-tattva-sara
'kirtana'-nimitta 'gauracandra-avatara'

It is stated in the Srimad-Bhagavatam that the Supreme Absolute Truth, Lord Gauracandra, incarnates to propagate the chanting of the holy names. [Cb. Adi 2.23]

He is the father of hari-sankirtan, sankirtana-ike janakau. He is Gauranga Mahaprabhu.

kali-yuge sarva-dharma — 'hari-sankirtana'
saba prakacilena caitanya-narayana

Lord Caitanya inaugurated the congregational chanting of the holy names as the essence of all religious principles for the age of Kali. [Cb. Adi 2.26]

This is a quotation from Caitanya Bhagavata.

kali-yuge sankirtana-dharma palibare
avatirna haila prabhu sarva-parikare

In Kali-yuga the Lord incarnates with His associates in order to maintain the religious principle of sankirtana. [Cb. Adi 2.27]

Sacinandana Gauranga Mahaprabhu is the father of hari-sankirtana and He appears with all His associates, His paraphernalia and His dhama in Kali-yuga for this purpose to teach the chanting of the Holy Name, yuga-dharma — namera pracara.

The chief result of hari-nama-sankirtan is to achieve Krsna-prema as a result one will get Krsna, a-pamaram yo vitatara.

cirad adattam nija-gupta-vittam
sva-prema-namamrtam aty-udarah
a-pamaram yo vitatara gaurah
krsno janebhyas tam aham prapadye

The most munificent Supreme Personality of Godhead, known as Gaurakrsna, distributed to everyone — even the lowest of men — His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him. [Cc. Madhya 23.1]

brahmara durlabha prema sabakare yache
dina hina patita pamara nahi bache
[Caitanya-mangala, Srila Locana Dasa Thakura]

It is very difficult, even on the part of Brahma, to get such prema. But Mahaprabhu is offering and distributing this krsna-prema freely and indiscriminately. Even to the most degraded and sinful persons, patita-pamaras, Jagais and Madhais, also can get it. Therefore, He is known as Prema Purusottama Sacinandana Gauranga.

Five thousand years ago Krsna came in His own svarupa, His original form. In His kuruksetra-lila Krsna gave His message in the form of Bhagavad-gita to Arjuna and through Arjuna to all mankind. There He gave confidential, more confidential and most confidential instructions. His most confidential instruction is:

man-mana bhava mad-bhakto 
mad-yaji mam namaskuru 
mam evaisyasi satyam te 
pratijane priyo 'si me

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. [Bg. 9.34]

This is His most confidential instruction. The concluding instruction is:

sarva-dharman parityajya 
mam ekam saranam vraja 
aham tvam sarva-papebhyo 
moksayisyami ma sucah

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear. Giving up all varieties of dharma, just surrender unto Me. He only said this theoretically, He never taught how to surrender practically. [Bg. 18.66]

Krsna only said this theoretically. He never taught how to surrender practically.

I Have to Go Again

Krsna is suhrdam sarva bhutanam, the only well wishing friend of all living entities. [Bg. 5.29] After winding up His pastimes at the end of Dvapara-yuga, He went back to His own abode, Goloka Vrndavan. There He thought, "I have given confidential, more confidential and most confidential instruction to Arjuna for all mankind, but after Dvapara-yuga comes Kali-yuga, the most sinful age. Due to an increase of sinful activities the consciousness of the people is most polluted. All are engaged in sinful activities. They cannot understand what I said. They cannot understand the path of surrender, saranagati-tattva. I have only spoken theoretically. I have not demonstrated practically how to surrender. Therefore, I have to go again." So Krsna came as Gauranga Mahaprabhu. This is the reason why He has incarnated in Kali-yuga.

yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana

"I shall personally inaugurate the religion of the age nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service." [Cc. Adi 3.19]

I'll go and preach this yuga-dharma, nama-sankirtana and I'll give the four forms of bhakti: dasya, sakhya, vatsalya, madhurya. [santa is discarded in Mahaprabhu's line] and make the whole world dance with that bhava-bhakti.

apani karimu bhakta-bhava angikare
apani acari bhakti sikhaimu sabare

"I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself." [Cc. Adi 3.20]

I'll accept bhakta-bhava, the mood of a bhakta and I'll teach bhakti. Unless I practice it Myself I cannot teach.

apane na kaila dharma sikhana na yaya
ei ta' siddhanta gita-bhagavata gaya

"Unless one practices devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the Gita and Bhagavatam." [Cc. Adi 3.21]

Krsna is thinking, 'If I don't practice bhakti, saranagati in My own life, I cannot teach it.' So His mood is bhakta-bhava, the mood of a bhakta.

This is the external cause for the advent of Lord Caitanya, bahiranga-karanam. The external cause is for the sake of others, the people of Kali-yuga, kali-yuga jiva, whereas the internal cause, antaranga-karanam, is for Himself. These are the two causes for the advent of Lord Caitanya and then there is the calling of Advaita Acarya. I will speak on this tomorrow morning as this is also another cause.

Three Desires

The internal cause is to fulfill three desires:

sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad bhavadhyah samajami saci-garbha-sindhau harinduh

Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Saci-devi, as the moon appeared from the ocean. [Cc Adi 1.6]

Svarupa Damodara Goswami has spoken this, and it is quoted by Rupa Goswami in his Lalita-madhava. In Krsna-lila three desires remain unfulfilled. First, Krsna wants to know, "What is Radharani's love?" Radhayah pranaya-mahima kidrso vanayaiva. Next, He desired to know, "What is My rupa-madhuri, My excellent beauty that Radharani relishes and how can I relish it? Svadyo yenadbhuta-madhurima kidrso va madiyah. And the third desire is "What type of pleasure or happiness does Radharani derive by relishing My beauty and how can I relish it?" Saukhyam casya mad-anubhavatah kidrsam veti lobhat. In other words, veti lobhat or three desires, three types of greed developed in the Supreme Lord Krsna. Therefore, saci-garbha-sindhau harinduh — Krsna appeared from the womb of Sacimata to fulfill these three desires or three types of greed. This is Gaura-avatara.

Greed is Natural

In the above verse the word, lobha, greed is very, very significant. The Lord has greed. Therefore, it is quite natural that we also have greed. We are greedy persons, materially greedy. But the greed of the material world is condemned; it is considered one of the enemies. In Bhagavad-gita you'll find Lord Krsna has said:

tri-vidham narakasyedam 
dvaram nasanam atmanah 
kamah krodhas tatha lobhas 
tasmad etat trayam tyajet

There are three gates leading to this hell--lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul. [Bg. 16.21]

Lord Krsna says, "one must give up these three, kama, krodha, lobha: lust, anger and greed." If you become influenced or affected by these three enemies then you will open your door towards hell, so give these up. This lobha is very bad. Those persons who are materially greedy, definitely they suffer.

There is a very small story about greed. A greedy boy was in his house when his mother put some nice berries into an earthen pot that has a very narrow opening. The boy developed greed to have some of those berries so he put his hand into the pot and grasped a handful of those berries. When he tried to get his hand out of the pot he could no longer remove his hand. It was caught in the narrow opening of the pot. It caused some pain as he tried to pull his hand out. His hand wouldn't come out so he was crying. This is suffering out of greed. Though he is suffering, he is not allowing any berries to drop from his hand also. A simple story showing the consequence of greed is suffering. Therefore, Bhagavan Krsna in Bhagavad-gita says to give up this greed.

But this greed can be utilised in Krsna's service. This word lobha is a very ancient word, it is not a modern word. The seed of this greed is also there in bhagavan and in the bhakta also. So in respect to bhagavata-bhakta, the devotee of the Lord, will say:

"lobha sadhu-sange hari-katha."
[Srila Narottama Dasa Thakura, Prema-bhakti-candrika 2.10]

How can you utilise this greed? Develop this greed to have more and more sadhu-sanga, association of sadhus, pure devotees and hear more and more Krsna-katha. Develop this greed. This is a very nice greed, this is spiritual greed, transcendental greed. One should not give up this greed. One should develop this greed more and more. The more you develop this greed the more you get spiritual relishment and spiritual advancement. One who is not greedy he cannot make advancement in the spiritual path in this respect. But material greed should be given up, whereas spiritual greed should be developed. Again it is said:

krsna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price intense greed to obtain it. If it is available somewhere, one must purchase it without delay. [Padyavali-14, Srila Rupa Goswami]

In this verse, the word laulya means lobha, greed. From this verse you can understand how the seed of greed is there. The purport of this verse is that if you have such spiritual greed you can achieve krsna-bhakti-rasa, the mellow of krsna-bhakti. Otherwise if you are devoid of this greed, you cannot achieve it. Sadhu-sange hari-katha, therefore one should develop the greed to have more and more sadhu-sanga, association with pure devotees and hear more and more hari-kirtan, hari-katha. Then you will make advancement in bhajana-sadhana, devotional service. Materialistic people do not know how to use greed, they abuse it. They abuse greed by directing it toward material enjoyment and possessions, and thus they suffer. So when we speak about the advent of Sacinandana Gaura Hari, the appearance of Gauranga Mahaprabhu, this greed is there.

This is Very Wonderful

Earlier, I explained that Krsna developed three types of greed that could not be fulfilled in Krsna-lila. Therefore He descended as Caitanya Mahaprabhu, Gaura-avatara. In Gaura-lila those three types of greed are fulfilled.

This is very wonderful using this word greed. Has anybody used such a word before? No one has used such a word previously. But Svarupa Damodara Goswami has used it. He said, "Because of the development of this greed, Vrajaraja-Nandana Krsna became Sacinandana Gaura Hari."

The Supreme Lord is purna-brahma, one who has no deficiency and who is not wanting anything. Still, He develops greed. Wonderful! Wonderful! He has no deficiency, He is purna-brahma, He is self-satisfied, He doesn't want anything, there is no lacking there so why such greed? Wonderful! So wonderful! One should understand the mystery. What is the tattva behind it? He who is aptakama, atmarama self-satisfied, who is rasa-svarupa purna-brahma, who is paramananda-maya, supremely blissful, sac-cid-ananda-maya, He develops greed. What type of greed is it and for what? This is very wonderful! Very wonderful!

From this we can understand how the seed of this greed is also there in the Supreme Lord. It gradually develops and that the culmination is in Gauranga-svarupa, Sri Caitanya Mahaprabhu. I'll give you an example.

The Greed of Lord Visnu

Visnu, the Lord of Vaikuntha, vaikuntha-dhipati-visnu has developed some greed. He develops the desire for fighting. He cherishes that 'I'll fight.' Because He is Bhagavan the six types of opulences are completely manifest in Him. One of the opulences is strength or bala. Incomparable strength is there. Therefore it is quite natural to develop the desire that 'I'll fight.' He wants to fulfill this desire, this greed. Whenever Bhagavan wants to fulfill some desire, His internal potency, yogamaya creates the proper atmosphere. So when this desire developed in Visnu, vaikuntha-dhipati-narayana to fight, yogamaya, the internal potency creates the circumstances to fulfill that desire.

Another point is that the opponent should be equally strong, otherwise one cannot get pleasure in fighting. So who is there? With whom will the Lord fight? By the will of the Lord and the arrangement of yogamaya, the two doorkeepers Jaya and Vijaya, who are very strong would fight the Lord.

By the desire of the Supreme Lord, those two doorkeepers were cursed by the four Kumaras to become demons for three lives. Yogamaya arranged it. First they came as Hiranyaksa and Hiranyakasipu, then Ravana and Kumbha-karna and finally Sisupala and Dantavakra. In three incarnations Lord Visnu-Narayana fought with them and got pleasure in fighting. This is the greed of Visnu-Narayana as described in Srimad-Bhagavatam. So this is lobha, the greed of the Lord.

The Greed of Nrsimhadeva

Then came the greed of Lord Nrsimhadeva. Lord Nrsimhadeva has two forms: ugra - fearsome and anugra - peaceful. After killing Hiranyakasipu, Lord Nrsimhadeva is very, very fearsome, extremely fearsome form and He danced like the tandava-nrtya, the devastating dance of Lord Siva at the time of annihilation. The whole world was trembling to see such dancing and anger of the fearsome form of Lord Nrsimhadeva. All the demigods are offering prayers to pacify Him but He could not be pacified. Then they requested Bhakta Prahlad, "You please go and calm down the anger of Lord Nrsimhadeva."

Prahlad Maharaja is a very dear devotee of the Lord. So Prahlad went to Lord Nrsimhadeva to offer prayers and He became calm and manifested His very peaceful form. Then Lord Nrsimhadeva put His dear devotee, Prahlad on His lap like a son. So at that time vatsalya-prema, parental love and affection developed in Lord Nrsimhadeva.

Both the father and son relish this rasa together. The Father relishes and the son also relishes by sitting on the lap of the Father. So it is reciprocal, but the relishing of this mellow for the son is greater than that of the father. One should understand this. So Lord Nrsimhadeva developed that greed, "How can I sit in the lap of My father and relish this rasa? In this incarnation My father is a stone pillar, I cannot have it." So He developed that greed to understand the rasa of being a son. Then all the incarnations after Lord Nrsimhadeva came accepting a father and mother to fulfill this greed.

The Greed of Lord Rama

This is a very nice topic you see. Lord Rama also developed greed. Vibhisana and Sugriva are friends of Lord Rama. That means sakhya-rasa is there in Rama-avatara. There are two types of sakhya-rasa: sambhrama and visrambha. Sambhrama-sakhya means friendship with awe and reverence. Visrambha-sakhya is friendship as equals, without awe and reverence. So the sakhya-rasa in Rama-avatara is the sambhrama-sakhya, friendship with awe and reverence. There is no question of visrambha-sakhya or friendship of equality. In Rama-avatara His friends, Sugriva and Vibhisana cannot climb onto the shoulders of Lord Rama or snatch away the food from the mouth of Lord Rama. They are even afraid if their leg will touch Lord Rama's body. They are afraid and it will be offensive. This is sambhrama-sakhya, sakhya-rasa, friendship with awe and reverence.

However, visrambha-sakhya is affection where the friends think themselves equal with the Lord. There is no question of awe and reverence. If your own leg will touch your own body, is there any agitation? There is no agitation at all because it is your own leg touching your own body, not the leg of someone else's. A different person is very cautious. If he comes near, he very cautiously moves.

In Krsna-lila you will find this visrambha-sakhya. The cowherd boys climb up to the shoulders of Krsna and they snatch away the food from the mouth of Krsna and Krsna snatches away the food from the mouth of the cowherd boys as if They are equal. The legs of the cowherd boys touch Krsna's body and there is no agitation in Krsna because it is as if it is His own leg is touching. This is because the priya-narma-sakhas, the cowherd boys of Krsna are very dear and therefore their relationship with Krsna is one of equality, abhinnam.

In the Rama-avatara, the pastimes of Lord Rama, this sakhya-rasa is not relished. Therefore Rama develops greed for it: 'How can I relish it?' This desire was fulfilled in Krsna-avatara.

Essence of Conjugal Mellow

Then there is another rasa, madhurya-rasa, conjugal mellow. In Rama-avatara Lord Rama is maryada-purusottama, He very strictly follows Vedic rules and regulations and never transgresses them. Eka-patni-dhara, He accepts only one wife, not more than this. He very strictly follows. In Rama-lila, madhurya rasa, conjugal mellow is not fully relished. The essence of the conjugal rasa is relished in the highest degree when there is union, milan and separation, viraha between lover and beloved.

We find in Rama-lila there is union and separation of Rama and Sita. Ravana kidnapped Sita Devi and took Her away. Also to give pleasure and happiness to His citizens Lord Rama banished Sita. So these are examples of separation in Rama-lila. But there is no variegatedness in this type of separation. It is not natural, it is forced separation, so there is no question of relishing the essence of that conjugal mellow.

In the Ujjvala-nilamani, Rupa Goswami has mentioned different types of separation, viraha. There are many types of virahas: puraba-raga-viraha, mana-viraha, prema-vaicitya-viraha and pravasa-viraha. In Rama-lila there are no such varieties of viraha, separation, no, only one type of viraha is in Rama-lila, pravasa-viraha.

You cannot understand but just hear this. This is in Ujjvala-nilamani. It is a big topic and very, very confidential and subtle point. I am not going to explain it, but when some occasion will arise I'll tell you.

But in Krsna-lila all of these virahas are there: - puraba-raga-viraha, mana-viraha, prema-vaicitya-viraha. Therefore, Lord Rama develops this greed, "How to relish these different types of viraha?" In Krsna-avatara this greed is fulfilled.

Viraha, separation between the lover and beloved is the highest platform of prema. On that platform both the nayaka and nayika, lover and beloved, relish that mellow in their heart. Therefore in Krsna-lila, Krsna is Radha-kanta, the husband of Radharani and gopi-kanta, the husband of the gopis. But although Radha and the gopis are His own wives, He made Them the wives of others to relish parakiya-rasa, love of a paramour.

In Rama-lila only svakiya-rasa is relished, love with one's own wife. Parakiya-rasa is not relished. Therefore in Lord Rama developed that greed for parakiya-rasa.

To relish parakiya-rasa, Krsna made His own wives the wives of others. So that greed which remained unfulfilled in Rama-lila is fulfilled in Krsna-lila causing the descent of Krsna-avatara.

In this way, this is how the development of greed gradually caused the descent of one incarnation of the Lord after another.

The Abode of Love

Now in Krsna-lila these three types of greed are there:

sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad bhavadhyah samajami saci-garbha-sindhau harinduh

Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Saci-devi, as the moon appeared from the ocean. [Cc Adi 1.6]

Sri Caitanya Mahaprabhu is Krishna Himself, but His mood is different. He is in the mood of a devotee, especially Radha-bhava, the mood of Radharani:

ataeva sei bhava angikara kari’
sadhilena nija vancha gauranga-sri-hari

Therefore Lord Gauranga, who is Sri Hari Himself, accepted the sentiments of Radha and thus fulfilled His own desires. [Cc. Adi 4.50 ]

This is the internal cause of Caitanya-avatara. Krsna developed three very strong desires. The first greed is this:What is the love of Radharani? How can I understand it?”

ei prema-dvare nitya radhika ekali
amara madhuryamrta asvade sakali

Only Srimati Radharani, by the strength of Her love, completely relishes the mellow or beauty of Krishna. [Cc. Adi 4.139]

Krsna is visaya-vigraha, the object of love, and Radharani is asraya-vigraha, the abode of love. How can the visaya understand the asraya, unless He accepts the mood of the asraya? It is not possible.

Mirror of the Heart

Secondly, "What is My beauty?" Krsna is extremely beautiful, madhuryaka-nilaya. Kandarpa-koti-kamaniya-visesa-sobham [Brahma-samhita 5.30]. His beauty far excels that of crores of Cupids. Krsna is so beautiful. Vrndavane 'aprakrta navina madana' [Cc. Madhya 8.138]. In Vrndavana He is the transcendental spiritual Cupid, ever fresh and new. Whenever you see Krsna, His beauty is newer and newer. He never grows old.

Krsna asks, "What is My beauty?" But how can He understand it? Can you see your own face? You may see the face of someone else, but to see your own face the help of a mirror is required. Then you can see your own face, but that is only a reflection. A mirror reflects and you see the reflection. How can Krsna see His beauty? What kind of mirror is required? Sat-prema-hrdaya-darpana — the heart is a mirror, darpana, and sat-prema-hrdaya is the heart of a premi-bhakta, one who has developed completely pure love. So the heart of such a premi-bhakta is a mirror and in that mirror Krsna sees His form. But that is not a reflection. In a mirror you may see the reflection, but in the heart of a premi-bhakta, in the mirror of pure love, Krsna sees Himself.

In Sanskrit, a reflection is called prati-bimba. “Prati” is an upasarga, a prefix. There are twenty-one upasargas: pra, para, ap, sam, su, abi, api, upa, prati, ati, a, etc. So prati is one of the twenty-one upasargas.

In English prati-bimba means reflection, but Krsna never sees the prati-bimba; Krsna sees the bimba. In other words, He sees Himself. Not prati-bimba, but bimba. That is sat-prema-darpana. The heart of a premi-bhakta is such a mirror where Krsna sees Himself. And the best mirror is the heart of Srimati Radharani.

Krsna’s third desire is, saukhyam casya mad-anubhavatah kidrsam veti lobhat. “What sukha and what ananda, what happiness and what pleasure does Radharani feel by relishing My beauty. How can I know it?”

Because these three greeds remained unfulfilled in Krsna-lila, to fulfill them Krsna appeared from the womb of Sacimata as Sri Caitanya Mahaprabhu. This is the antaranga-karanam, internal cause of Mahaprabhu’s appearance.

Therefore, Svarupa Damodara Goswami has used this word lobhat, meaning “from greed.” This word is most significant.

Thank you very much.


Gauranga Prema
Yuga Acarya
His Divine Grace
Srila Gour Govinda Swami Srila Gurudeva






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