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Shri Gokulnathji's Hasya Prasangs in English.
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Pushtidas
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PostPosted: Sun Nov 26, 2006 2:19 am    Post subject: Reply with quote

NITYA-LEELA

Absolutely Jagdishbhai, whatever is there is here. When Shree Mahaprabhuji explained that he was also speaking about there as well. We have Nitya leela in Kunj (Golok) and bhagvad leela in Bhutal (earth).


So when Aapshree said that He is here he has said something very important. Shree Hariraiji Prabhucharan (Shikshapatri) when speaking on this explained that "HERE" means Loukik Siddhi and there means Parlokik Siddhi.

Lets us look at Loukik Siddhi. What is this Siddhi? To really understand this Siddhi, one has to understand Thakorji's grace (Krupa) on vaishnavs. When Thakorji do bestow grace on vaishnavs, He makes sure that the assets (cash, building etc.) is given to vaishnavs and then this asset is utilised in Bhagvad seva, in bestowing comfort and anand to Seviya swaroop. The element of the assets in the home of a vaishnav, when utilised in worshiping his Seviya swaroop, that is known as Krupa and that Krupa is classified as Laukik sarthak. Laukik sarthak means a spiritual enhancement within the boundaries of materialistic world. This achievement is known as Laukik Siddhi.

How does Thakorji give Parlokik Siddhi? Shree Gopeshwarji has reflected his humble thoughts on this. Aapshree declared that when a vaishnav leaves bhutal (die) and after the death, he then does not filter into rebirth or recarnation, but stays in Kunj. He enjoys all the Nitya leelas in the Kunj and he is constantly with Thakorji and with the experience gained in all these Nitya leelas he gets to know Thakorji's swaroop anand. He engrosses in Thakorji's Sat-chit-anand swaroop. This achievement is known as Parlokik Siddhi.

So when Shree Mahaprabhuji said that whatever is here it is there as well, Aapshree was merely saying that Bhagvad leelas are here (earth) and Nitya leelas are there (Kunj (heaven))

We have read 84-252 varta, and in these stories we come across story where Thakorji gives darshan and seek food from that vaishnav and this sanubhava (auspicious experience) is a Bhagvad leelas.
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PostPosted: Wed Nov 29, 2006 8:52 am    Post subject: Reply with quote

Jai Shri Krishna

Pushtidasji thank you kindly for elaborating further with such wonderful explanations.
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PostPosted: Tue Jan 01, 2008 12:11 am    Post subject: Reply with quote

Prasang 36

Having company of Rasik Devotees itself is the fruit (Rasik Bhakto no Sang Ej Phal Che):

Ek Samaye Shri Gokuleshe kahyu ke Shri Gusainjie shlok lakhine ek ek pustakma mukyo hato te niche mujab che

At one time Shri Gokulesh said that Shri Gusainji has written shlok and placed it one-by-one in (his) books, that shlok is as follows


Tvadantarang-bhaktaa-dheeya-padma-daas-asya Nirantaram [1]
Tvdeeyaanaam paramphalamanena netaram [2]

Eno bhaav shreejie kahyo ke, aa shri gusainjini shri thakorji pratye prarthna che, ane te saakshaat shri gokulesh pratye kari che. (shri gokulesh etle shri gokulpati nandnandan ke yashodotsanglaalita samajvaa) ke hu tamaro chu. Tame potano kidho, tenu param phal to e che ke koi tamaru che, teni saathe tamare antaray nathi, rasleela che, aavaa aapna antarang bhaktnu daasatva aapo.

Shreeji explained the bhaav (sentiments) saying that this is Shri Gusainji's prayer to Shri Thakorji, and that is literally for Shri Gokulesh (It is to be understood that Shri Gokulesh means Shri Gokul pati, Nand-nandan, or Yashodotsang-laalita). That I am yours, you have called me yours. The highest fruit of this is that one is yours, you don't have any distance with them, there is divine play, give me the servitorship of such innermost devotees.

jyaa teva bhakto rahe che, ne jya tamaru nij swaroop rasatmak che, e paramphal antarang bhakto paasathi jade che, anyatra nathi, maatej bhaktnu daasatva te param phal che, anya phal te param phal nathi maate mane te aapo.

Where such devotees live, aand where your personal swaroop is rasatmak, that topmost fruit is obtained/received from innermost devotees, not from anywhere else, there for servitorship of the devotee is the highest fruit, other fruits are not topmost, therefor give me that (which is topmost).

Vivechan

Ahi Shri Gusaiji Shri Thakorji paase vaishnavnu daasatva maage che. Ane te pan Shri Gopijanvallabh Shri Gokuleshnu daasatva karnaar sevaknu daasatva maage che. Kaaranke Shri Thakorjinu Shri Gokulesh Swaaroop Rasaatmak Anandaatmak che. Te Bhakto paase che, Shri Gokuleshma pan vividh prakaarni raasaadik leela karnar Shri Krishna nu swaroop. Aa seva maagvaanu taartamya E che ke, Bhagwan Pote Potaanu mahatmya janavtaa nathi, pan bhaktni maarfate janave che. Bhaktna hradayma birajine potani leelaaonu gyaan prabhu pote kare che. Ne E reete Bhaktne potanu mahatmya janaave che.

Aa leelaao jo bhagvat vaarta kahenaar bhagvadiya par atyant preeti hoy toj sfure che, ne anubhav aave che. Maate bhagvadiyo par atyant preeti raakhvi joiye; Shri Thakorji kartaa gurumaa vadhaare ane guru karta bhagvadiyamaa vadhaare preeti raakhvi, ke jethi bhagvadiya maarfate Shri Gurudevnu ane Shri Thakorjinu swaroop janaay, ane shri gurudev maarfate shri thakorjina swaroop ni khabar pade che.

shri gurudev pan potaane mukhe potaanu mahatmya naj janaave. potaana antarang bhaktonaa hradayma alokik rite birajine anya sevakona kalyaan maate potanu swaroop khulu kare che, maate pushtimargnu, Shri Thakorjinu ane Shri gurudevnu swaroop samajvaa bhaktna pratye preeti raakhi saatsang karvo.


-- Here Shri Gusaiji is requesting servitorship of vaishnavs, and that too of those who are themselves servitors of Shri Gopijan Vallabh, Shri Gokulesh. This is because Shri Thakorji's Shri Gokulesh swaroop is Rasatmak, Anandatmak. That is with the devotees. Even in Shri Gokulesh there is swaroop of Shri Krishna which performs different types of raasadik leelas. The reason behind asking for this particular seva is that Bhagwan himself does not disclose his own qualities.

These leelas surface within that particular bhagvadi upon whom there is extreme love, then there is experience. Therefore one should have extreme (alot) love towards bhagvadiyas. One should have more love in Guruji than Shri Thakorji and even more so towards bhagvadiya than towards guru, as it is through bhagvadiya that Shri Gurudev's and Shri Thakorji's swaroop is understood, and through Shri Gurudev one gets knowledge of Shri Thakorji.

Likewise, Shri Gurudev will also not disclose his own qualities. He would reside in the heart of his innermost disciple/devotee and reveal his swaroop for the benefit for the others. Therefore, in order to understand the swaroop of pushtimarg, Shri Thakorji and Shri Gurudev, one should keep utmost love towards the devotee and do satsang with them.
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PostPosted: Wed Jan 02, 2008 12:58 am    Post subject: Reply with quote

Jai Shri Krishna,

Thanks Jagdishbhai it was very nicely translated enjoyed it.
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PostPosted: Wed Jan 02, 2008 10:20 am    Post subject: Reply with quote

Jai shree Krishna,

Very interesting Jagdishbhai, I was once in the company of a very prominent vaishnav who said some immortal words which goes like this:

Quote:
Aap Thakorji no apradh kriyo hoya to Guruji temathi bachavai, ane Guruji no apradh okariyo hoya to vaishnav bachave, jo bhule chuke paan vaishnav no apradh kariya to kaun temathi bachave?


Any wrong deeds towards Thakorji can be rectified by our Guruji, any erroneous sins towards our Guruji may be corrected by the vaishnavs, but when we do wrong to vaishnavs, who will save us from this sin?
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PostPosted: Fri Jan 04, 2008 3:18 pm    Post subject: Reply with quote

Jai Shri Krishna

Vasantji: for the encouragement

Pushtidasji: Thank you for enhancing the topic with the quoted example. It is certainly "food for thought".

I guess in this instance the prasang of Ambrish Raja and Durvasa muni comes to mind at this stage where the muni had to seek forgiveness from the same vaishnav who he had wronged.
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PostPosted: Sun Mar 30, 2008 9:24 pm    Post subject: Reply with quote

Jai Shri Krishna,

Jagdishbhai, awaiting more prasangs so please do post at your convinience. Smile
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PostPosted: Mon Apr 14, 2008 12:45 am    Post subject: Reply with quote

Prasang 37

Types of Love - 'Aarudh' love is the best (Premna Prakaar - Aarudh Prem Shreshtha Che):

Ek divase Kahyu ke Sneh Chaar Prakarno che -
One day (he) said that there are four types of affections -

[1] Vishayi-Sneh
[2] Sahaj-Sneh
[3] Mahatmya-Sneh
[4] Aarudh-Sneh

Shri Thakorjini Seva Bhajan Koi Koi Kare Che Te Mahatmya jaani ne ke mota jani ne kare che. Aaruddh Sneh hoy to tarat angikaar karre. Aarudh Sneh to paraspar vina hoy nahi. Aarudh snehthi to jeev Shri Thakorji saathe rasbas thai jaay. Jyaare Shri Thakorji Krupa kare, Tyaare Aarudh Snehni Prapti thaay.

Those who worship Shri Thakorji, do it with the greater knowledge, knowing that He is great. If there is Aaruddh Sneh (absolute love and affection) then the jeev is accepted immediately. Aarudh Sneh is not present if the "feeling" is not mutual (between Thakorji and the jeev). When Shri Thakorji bestows his grace, then one gets Aarudh Sneh.

Vivechan:

Upar Snehna chaar prakaar janavyaa che. Alaukik sneh pan chaar prakarna che. Tema sau karta uttam sneh aarudh sneh kahyo che.

Four types of (general) love are mentioned above. There are four types of Transcendetal love also. Amongst these the most supreme is called Aarudh Sneh.

Aarudh sneh etle jem nisso/nasho chadyo te utre nahi, tem snehnu ghen utrej nahi. Sada banyo banaayo rahe, te aarudh sneh kahevaay. Jene ketlaak Prabhu sambandhi vishayi sneh-ne uttam sneh kahe che; tene to sauthi utarto ganyo che.

Aarudh Sneh is like when one is "drunk/high", and just as one never comes out of that state of being "drunk/high" , one does not come out of the "deep-sleep" mode of love and it never fades, it remains in that state forever, that is called Aarudh Sneh. There are some who say that worldly affection towards the Lord is best; however that is considered as the most fallen type.

Prabhu pratyeno vishayi sneh pan utarto che. to manushya pratyeno tevo sneh adham hoy tema navai nathi. Aarudh sneh Bhagvat krupa hoy toj mali shake, Mahatmya sneh Mahatmya jaanvaathi thai shake. Sahej sneh to navraash male to prabhuna darshan ke bhajan kariye nahi to kai nahi. Aa sneh Sahej kahevay, sahejno arth Thik-thik che. Taadrashi Bhagvadiyono sneh aarudh sneh che.

Worldly affection towards the Lord also goes down, then what to speak of the affection towards humans, it is of such poor quality, that there is nothing new about it. Aarudh Sneh is only achieved with Bhagvat Krupa (Divine Grace). Mahatmya Sneh can be cultivated/obtained by knowing the Mahatmya (Greatness), whilst "Sahej" means "workable/doable (it is ok)". The love and affection that "Taadrashi/Tadrushi" devotees have for the Lord is Aarudh Sneh.
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PostPosted: Mon Apr 14, 2008 10:16 am    Post subject: Reply with quote

Jai Jai ShriGokulesh,

Beautiful Hasyamrut of ShriDadaji ShriGokulesh Prabhu, explaining the defination of SNeh. Really this is what is been required in our ShriKrishna Seva. Sneh. jagdishbhai, please do continue to post Hasyamruts.
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PostPosted: Sun Aug 24, 2008 2:17 pm    Post subject: Reply with quote

Prasang 38

The Lords breath are the Vedas (Prabhuno Nih-Shvaas Te Vedo Che):

Ek samaye Kalyan Bhattne potani icchaaye Shreejiye ek adbhut vaat kahi. Pote kahyu ke Ishvarnee anant vibhutiyo che, te vibhuti-roop maaheni koi ek roopni shrushti upar ekvaar evi krupa thai ke, Aa shrushtinu dukh shee reete mate, em vichaari nisaaso mukyo.

Once upon a time, Shreeji, by his own sweet wish, said something wonderous to Kalyan Bhatt. He said that the Lord (Ishvar) has unlimited number of manifestations/creations and of them, one such type of creation, such (divine) grace was bestowed that the Lord thought how to relieve the sorrows of this creation and with this thought the Lord breathed out (like taking a deep breath and releasing it with a sigh)

E nisaasaanaa saamarthya maathi ved prakat thayaa. Aa ved-thi shrushti potanu hit-ahit jaanvaa laagi. Ane jaanine e pramane vartvaa laagi.

From the potency of that breath, Vedas were manifested/materialised. With this Veda, the creation began to know what is in its best interest (or otherwise), and with this knowledge it began behaving/acting accordingly.

Aathi tenu bhalu thay che, temna temaana ketlak Bhagwaan Vyas, Naradji, Shukdevji sarkhaani krupathi Shree Bhagvat prakat thayu, tethi loko ishvarne jaanva lagya. Temana ketlak bhagyawan jeevo pushtino anubhav pamya.

Hence, good happens for this creation. From within this creation, some such as Bhagwaan Vyas, Naradji, Shukdevji bestowed their grace and revealed Shree Bhagvat, with which the general public started knowing the Lord. Some of these fortunate souls experienced Pushti.

Tethi bhagvan Nand-Jashodano anubhav paamya - aatla sudhi shastra ved, puran, Shri Bhagvat ane Geetaadik kahe che, have aagad amari gamya (suj) nathi. "Govind tiharo swaroop nigam neti neti gaave" eva prakarnu vachan che. Saakshat Shree Purushottamdas swaroop ethi agamya che.Te thaki koi ek bagyawan saakshat purna purushottamno anubhav pamya.

Therefore the Lord got experience of Nand-Jashoda - upto this point, Shastra, Ved, Puran, Shri Bhagvat and Geeta, etc speak of. From now on our (my) understanding is not there. "Govind Your form is unfathomable, thus sing the Ved". There is this saying... Literal form of Shree Purushottamdas is not understood (unfathomable) beyond this... and even then one fortunate soul manage to have the experienc of the complete form of Purushottam.

Shree Prurushottam na prakar ghana che. Anubhav pan ghano che. tema vivek e che ke, koi ek kaheta sathe anubhav pame che te jaane che ke jeni hu chu, te leela purushottam mara che. Vadi em jaane che ke jeni hu chu, te marathi algu nathi, evi reete apna prabhu purushottam par sneh kare ke potana dukhne dukh jaane nahi.

There are many types/categories of Shree Purushottam. (Therefore), equally there are many experiences. In this the intelligence is this, someone has this experience after saying and having known that the one to whom I belong, that leela Purushottam is mine and likewise knows that that to whom I belong is not algu (different/far) from me, thus, in this way, if one havs affection towards ones own Lord Purushottam, they would not consider/see sorrow as sorrow.

Prabhuna sukhma potanu sukh jane che. Aaa vastu keval anugrahathi anubhavay che.

Knowing that ones own happiness is in the happiness of the Lord - This "thing" is only obtained/achieved by compassion/grace.

Anugrahathij purna purushottamni yogyata anubhavay che. jenapar purna anugrah thaay tene sneh thaay, ane e snehthi krupa thaay, krupathi ananyata thaay ananya thaay te divase tadaatma thavaay ane tadaatma thaay etle angikaarni dheel nahi.

By grace alone, one is able to experience the capability of the complete Purushottam. One on whom this grace is bestowed gets love/affection, and with this affection grace is bestowed, from this grace comes one-pointed devotion, and when one becomes one-pointed, one becomes Tad-Aatma (becomes His or like Him), and when one becomes tad-aatma, there is no delay in being accepted (by Him).


Vivechan:

Aama moolthi jeevne Ishvarnu ane satya-asatyanu gyaan shee reete thayu te aapyu che. Shree Purushottam Swaroop taddan agamya che; te pan aama Shree Gokulesh janaave che. Shree Gokulesh pote kahe che, ke have aagad amaari gamya nathi. To je jeevo pote "aham bhramasmi" bani betha che temni to vaataj shee?

At the root of this, is given, how the soul got knowledge of the Lord and that of Truth and Untruth. The form of Shree Purushottam is absolutely unfathomable; this is also revealed by Shree Gokulesh. Shree Gokulesh himself says, that, our understanding does not go beyond this. Then what to speak of those souls who say (have become - sarcarstically speaking) "aham bhramasmi (I am Brahm)"

Ahi Shree Gokulesh potani deenta spasht kare che. Nigam neti neti shabda kahe che, tethij tene prabhuna swaroop-nu kaik bhaan che em samji shakay.

Here Shree Gokulesh shows his humbleness clearly. It can be understood that, it is because the Nigam says neti neti, that they have some feeling/knowledge of the Lord's form.


Prabhuna sampoorna swaroopne shrutiyo nathi jaanti, tethi neti neti shabda bole che, jem khambaatna dariya kinare ke mumbaina dariya kinare bhelane samudranu to gyaan che, pan sampoorna samudranu gyaan nathi, temaj shrutiyone pan prabhuna swaroop-nu kaik gyaan che; pan sampoorna nathi maate neti neti shabda vaapre che. Shree Gokulesh pote pan emaj kahe che. "ethi aagad gamya amari nathi."

The Shrutis do not know the Lords complete form, therefore they say the words "neti neti". Just as the sea shore at Khambaat or Mumbai knows about the existance of the sea/ocean in those places, but do not have complete knowledge of the whole ocean. In the same way the shrutis also know something about the form of the Lord; put that knowledge is not complete, therefore they use the words "neti neti (roughly translated: this is not all, there is much more beyond this)". In the same way, Shree Gokulesh also says... "beyond this our understanding does not reach"


Eno artha e ke kaik leelatmak poorna purushottam ne ame jaaniye che, pan sampoorna pane jaanta nathi, kaaran ke prabhuni leelao anant che.

"Nitya leela nitya nautam shruti na paame paar" Shree Vallabhakhyanma Gopaldasji kahe che. Tenu karan aaj che.

This means that we (Shree Gokuleshji) know some aspects about the divine form of Purushottam, but we don't have complete knowledge, this is because the divine plays of the Lord are unlimited/countless. "Nitya Leela (Divine plays are continuous) Nitya Nautam (Always New) Shruti Na Paame Paar (The shrutis cannot fathom them out)" - Gopaldasji says this in Shree Vallabh Akhyan, it is for this reason only.
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PostPosted: Tue Aug 26, 2008 9:19 am    Post subject: Reply with quote

Jai Shree Krishna

Thank You Jagdishji for the wonderful prasang, could you please also translate in english?

Thanking you in advance

JSK
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PostPosted: Tue Aug 26, 2008 5:36 pm    Post subject: Reply with quote

Jai Shri Krishna,

Loved it. Thanks Jagdishbhai for all your efforts.
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PostPosted: Tue Aug 26, 2008 11:17 pm    Post subject: Reply with quote

Jai Shri Krishna

Thank you for the continuous encouragement.

we have tried some basic translation for the two prasangs above as per our very limited ability and understanding. Would be grateful for further clarifications/explanations
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PostPosted: Wed Aug 27, 2008 7:56 am    Post subject: Reply with quote

Jai Shree Krishna

Thanks Jagdishji, please continue

JSK
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PostPosted: Thu Apr 22, 2010 10:43 pm    Post subject: Reply with quote

Jai Shri Krishna,

I am for sure there are more so Jagdishbhai at your convinience please add them.
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