Sri Caitanya-caritamrta: Adi-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 17


TEXT 152

prabhu kahe,--prasna lagi’ ailama tomara sthane

kaji kahe,--ajna kara, ye tomara mane


prabhu kahe—the Lord said; prasna lagi’-just to inquire from you; ailama—I have come; tomara sthane—at your place; kaji kahe—the Kazi replied; ajna kara—just order me; ye—whatever; tomara mane—(is) in Your mind.


The Lord said, “My dear uncle, I have come to your home just to ask you some questions.”

“Yes,” the Kazi replied, “You are welcome. Just tell me what is in Your mind.”


TEXT 153

prabhu kahe,--go-dugdha khao, gabhi tomara mata

vrsa anna upajaya, tate tenho pita


prabhu kahe—the Lord said; go-dugdha khao—you drink cows’ milk; gabhi—the cow (is); tomara—your; mata—mother; vrsa—the bull; anna—grains; upajaya—produces; tate—therefore; tenho—he; pita—(is) your father.


The Lord said, "You drink cows’ milk; therefore the cow is your mother. And the bull produces grains for your maintenance; therefore he is your father.


TEXT 154

pita-mata mari’ khao--eba kon dharma

kon bale kara tumi e-mata vikarma


pita-mata—father and mother; mari’-killing; khao—you eat; eba—this; kon—what kind of; dharma—religion; kon bale—on what strength; kara—do; tumi—you; e-mata—such; vikarma—sinful activities.


“Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?”


Everyone can understand that we drink the milk of cows and take the help of bulls in producing agricultural products. Therefore, since our real father gives us food grains and our mother gives us milk with which to live, the cow and bull are considered our father and mother. According to Vedic civilization, there are seven mothers, of which the cow is one. Therefore Sri Caitanya Mahaprabhu challenged the Muslim Kazi, “What kind of religious principle do you follow by killing your father and mother to eat them?” In any civilized human society, no one would dare kill his father and mother for the purpose of eating them. Therefore Sri Caitanya Mahaprabhu challenged the system of Muslim religion as patricide and matricide. In the Christian religion also, a principal commandment is “Thou shalt not kill.” Nevertheless, Christians violate this rule; they are very expert in killing and in opening slaughterhouses. In our Krsna consciousness movement, our first provision is that no one should be allowed to eat any kind of flesh. It does not matter whether it is cows’ flesh or goats’ flesh, but we especially stress the prohibition against cows’ flesh because according to sastra the cow is our mother. Thus the Muslims’ cow-killing was challenged by Sri Caitanya Mahaprabhu.


TEXT 155

kaji kahe,--tomara yaiche veda-purana

taiche amara sastra--ketava ’korana’


kaji kahe—the Kazi replied; tomara—Your; yaiche—as much as; veda-purana—the Vedas and Puranas; taiche—similarly; amara—our; sastra—scripture; ketava—the holy book; korana—the Koran.


The Kazi replied, "As You have Your scriptures called the Vedas and Puranas, we have our scripture, known as the holy Koran.


Chand Kazi agreed to talk with Sri Caitanya Mahaprabhu on the strength of the scriptures. According to the Vedic scripture, if one can support his position by quoting from the Vedas, his argument is perfect. Similarly, when the Muslims support their position with quotations from the Koran, their arguments are also authorized. When Lord Sri Caitanya Mahaprabhu raised the question of the Muslims’ cow-killing and bull-killing, Chand Kazi came to the standard of understanding from his scriptures.


TEXT 156

sei sastre kahe,--pravrtti-nivrtti-marga-bheda

nivrtti-marge jiva-matra-vadhera nisedha


sei sastre—in the scripture (the Koran); kahe—it is ordered; pravrtti—of attachment; nivrtti—of detachment; marga—ways; bheda—difference; nivrtti—of detachment; marge—on the path; jiva-matra—of any living entity; vadhera—of killing; nisedha—prohibition.


"According to the Koran, there are two ways of advancement-through increasing the propensity to enjoy and decreasing the propensity to enjoy. On the path of decreasing attachment [nivrtti-marga], the killing of animals is prohibited.


TEXT 157

pravrtti-marge go-vadha karite vidhi haya

sastra-ajnaya vadha kaile nahi papa-bhaya


pravrtti-marge—on the path of attachment; go-vadha—the killing of cows; karite—to execute; vidhi—regulative principles; haya—there are; sastra-ajnaya—on the order of the scripture; vadha—killing; kaile—if one commits; nahi—there is no; papa-bhaya—fear of sinful activities.


“On the path of material activities, there is regulation for killing cows. If such killing is done under the guidance of scripture, there is no sin.”


The word sastra is derived from the dhatu, or verbal root, sas. Sas-dhatu pertains to controlling or ruling. A government’s ruling through force or weapons is called sastra. Thus whenever there is ruling, either by weapons or by injunctions, the sas-dhatu is the basic principle. Between sastra (ruling through weapons) and sastra (ruling through the injunctions of the scriptures), the better is sastra. Our Vedic scriptures are not ordinary lawbooks of human common sense; they are the statements of factually liberated persons unaffected by the imperfectness of the senses.

Sastra must be correct always, not sometimes correct and sometimes incorrect. In the Vedic scriptures, the cow is described as a mother. Therefore she is a mother for all time; it is not, as some rascals say, that in the Vedic age she was a mother but she is not in this age. If sastra is an authority, the cow is a mother always; she was a mother in the Vedic age, and she is a mother in this age also.

If one acts according to the injunctions of sastra, he is freed from the reactions of sinful activity. For example, the propensities for eating flesh, drinking wine and enjoying sex life are all natural to the conditioned soul.The path of such enjoyment is called pravrtti-marga. The sastra says, pravrttir esam bhutanam nivrttis tu maha-phala: one should not be carried away by the propensities of defective conditioned life; one should be guided by the principles of the sastras. A child’s propensity is to play all day long, but it is the injunction of the sastras that the parents should take care to educate him. The sastras are there just to guide the activities of human society. But because people do not refer to the instructions of sastras, which are free from defects and imperfections, they are therefore misguided by so-called educated teachers and leaders who are full of the deficiencies of conditioned life.


TEXT 158

tomara vedete ache go-vadhera vani

ataeva go-vadha kare bada bada muni


tomara vedete—in Your Vedic literature; ache—there is; go-vadhera—for cow-killing; vani—injunction; ataeva—therefore; go-vadha—cow-killing; kare—does; bada bada—very, very great; muni—sages.


As a learned scholar, the Kazi challenged Caitanya Mahaprabhu, “In Your Vedic scriptures there is an injunction for killing a cow. On the strength of this injunction, great sages peformed sacrifices involving cow-killing.”


TEXT 159

prabhu kahe,--vede kahe go-vadha nisedha

ataeva hindu-matra na kare go-vadha


prabhu kahe—the Lord replied; vede—in the Vedas; kahe—is enjoined; go-vadha—cow-killing; nisedha—prohibition; ataeva—therefore; hindu—Hindu; matra—any; na—does not; kare—execute; go-vadha—cow-killing.


Refuting the Kazi’s statement, the Lord immediately replied, "The Vedas clearly enjoin that cows should not be killed. Therefore every Hindu, whoever he may be, avoids indulging in cow-killing.


In the Vedic scriptures there are concessions for meat-eaters. It is said that if one wants to eat meat, he should kill a goat before the goddess Kali and then eat its meat. Meat-eaters are not allowed to purchase meat or flesh from a market or slaughterhouse. There are no sanctions for maintaining regular slaughterhouses to satisfy the tongues of meat-eaters. As far as cow-killing is concerned, it is completely forbidden. Since the cow is considered a mother, how could the Vedas allow cow-killing? Sri Caitanya Mahaprabhu pointed out that the Kazi’s statement was faulty. In the Bhagavad-gita (18.44) there is a clear injunction that cows should be protected: krsi-goraksya-vanijyam vaisya-karma svabhava-jam. “The duty of vaisyas is to produce agricultural products, trade and give protection to cows.” Therefore it is a false statement that the Vedic scriptures contain injunctions permitting cow-killing.


TEXT 160

jiyaite pare yadi, tabe mare prani

veda-purane ache hena ajna-vani


jiyaite—to rejuvenate; pare—one is able; yadi—if; tabe—then; mare—can kill; prani—living being; veda-purane—in the Vedas and Puranas; ache—there are; hena—such; ajna-vani—orders and injunctions.


"In the Vedas and Puranas there are injunctions declaring that if one can revive a living being, be can kill it for experimental purposes.


TEXT 161

ataeva jarad-gava mare muni-gana

veda-mantre siddha kare tahara jivana


ataeva—therefore; jarad-gava—old cows; mare—killed; muni-gana—sages; veda-mantre—by the power of Vedic hymns; siddha—rejuvenated; kare—makes; tahara—his; jivana—life.


"Therefore the great sages sometimes killed old cows, and by chanting Vedic hymns they again brought them to life for perfection.


TEXT 162

jarad-gava hana yuva haya ara-vara

tate tara vadha nahe, haya upakara


jarad-gava—old, invalid cows; hana—becoming; yuva—young; haya—become; ara-vara—again; tate—in that action; tara—his; vadha—killing; nahe—is not; haya—there is; upakara—benefit.


"The killing and rejuvenation of such old and invalid cows was not truly killing but an act of great benefit.


TEXT 163

kali-kale taiche sakti nahika brahmane

ataeva go-vadha keha na kare ekhane


kali-kale—in the Age of Kali; taiche—such; sakti—power; nahika—there is none; brahmane—in the brahmanas; ataeva—therefore; go-vadha—killing of cows; keha—anyone; na—does not; kare—execute; ekhane—at the present.


"Formerly there were powerful brahmanas who could make such experiments using Vedic hymns, but now, because of the Kali-yuga, brahmanas are not so powerful. Therefore the killing of cows and bulls for rejuvenation is forbidden.


TEXT 164

asvamedham gavalambham

sannyasam pala-paitrkam

devarena sutotpattim

kalau panca vivarjayet


asva-medham—a sacrifice offering a horse; gava-alambham—a sacrifice of cows; sannyasam—the renounced order of life; pala-paitrkam—an offering of oblations of flesh to the forefathers; devarena—by a husband’s brother; suta-utpattim—begetting children; kalau—in the Age of Kali; panca—five; vivarjayet—one must give up.


" ’In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.’


This is a quotation from the Brahma-vaivarta Purana (Krsna-janma-khanda 185.180).


TEXT 165

tomara jiyaite nara,--vadha-matra sara

naraka ha-ite tomara nahika nistara


tomara—you Muslims; jiyaite—bring to life; nara—cannot; vadha-matra—killing only; sara—the essence; naraka ha-ite—from hell; tomara—your; nahika—there is not; nistara—deliverance.


"Since you Muslims cannot bring killed animals back to life, you are responsible for killing them. Therefore you are going to hell; there is no way for your deliverance.


TEXT 166

go-ange yata loma, tata sahasra vatsara

go-vadhi raurava-madhye pace nirantara


go-ange—on the body of the cow; yata—as many; loma—hairs; tata—so many; sahasra—a thousand; vatsara—years; go-vadhi—the killer of a cow; raurava-madhye—in a hellish condition of life; pace—decomposes; nirantara—always.


"Cow-killers are condemned to rot in hellish life for as many thousands of years as there are hairs on the body of the cow.


TEXT 167

toma-sabara sastra-karta--seha bhranta haila

na jani’ sastrera marma aiche ajna dila


toma-sabara—of all of you; sastra-karta—compilers of scripture; seha—they also; bhranta—mistaken; haila—became; na jani’-without knowing; sastrera marma—the essence of scriptures; aiche—such; ajna—order; dila—gave.


“There are many mistakes and illusions in your scriptures. Their compilers, not knowing the essence of knowledge, gave orders that were against reason and argument.”


TEXT 168

suni’ stabdha haila kaji, nahi sphure vani

vicariya kahe kaji parabhava mani’


suni’-by hearing; stabdha—stunned; haila—became; kaji—the Kazi; nahi—does not; sphure—utter; vani—words; vicariya—after due consideration; kahe—said; kaji—the Kazi; parabhava—defeat; mani’-accepting.


After hearing these statements by Sri Caitanya Mahaprabhu, the Kazi, his arguments stunned, could not put forward any more words. Thus, after due consideration, the Kazi accepted defeat and spoke as follows.


In our practical preaching work we meet many Christians who talk about statements of the Bible. When we question whether God is limited or unlimited, Christian priests say that God is unlimited. But when we question why the unlimited God should have only one son and not unlimited sons, they are unable to answer. Similarly, from a scientific point of view, the answers of the Old Testament, New Testament and Koran to many questions have changed. But a sastra cannot change at a person’s whim. All sastras must be free from the four defects of human nature. The statements of sastras must be correct for all time.


TEXT 169

tumi ye kahile, pandita, sei satya haya

adhunika amara sastra, vicara-saha naya


tumi—You; ye—whatever; kahile—have said; pandita—O Nimai Pandita; sei—that; satya—truth; haya—is certainly; adhunika—of modern days; amara—our; sastra—scripture; vicara—logic; saha—with; naya—they are not.


"My dear Nimai Pandita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical.


The sastras of the yavanas, or meat-eaters, are not eternal scriptures. They have been fashioned recently, and sometimes they contradict one another. The scriptures of the yavanas are three: the Old Testament, the New Testament and the Koran. Their compilation has a history; they are not eternal like the Vedic knowledge. Therefore although they have their arguments and reasonings, they are not very sound and transcendental. As such, modern people advanced in science and philosophy deem these scriptures unacceptable.

Sometimes Christian priests come to us inquiring, “Why are our followers neglecting our scriptures and accepting yours?” But when we ask them, “Your Bible says, ’Do not kill.’ Why then are you killing so many animals daily?” they cannot answer. Some of them imperfectly answer that the animals have no souls. But then we ask them, “How do you know that animals have no souls? Animals and children are of the same nature. Does this mean that the children of human society also have no souls?” According to the Vedic scriptures, within the body is the owner of the body, the soul. In the Bhagavad-gita (2.13) it is said:

dehino ’smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.”

Because the soul is within the body, the body changes through so many forms. There is a soul within the body of every living entity, whether animal, tree, bird or human being, and the soul is transmigrating from one type of body to another. When the scriptures of the yavanas-namely, the Old Testament, New Testament and Koran-cannot properly answer inquisitive followers, naturally those advanced in scientific knowledge and philosophy lose faith in such scriptures. The Kazi admitted this while talking with Sri Caitanya Mahaprabhu. The Kazi was a very intelligent person. He had full knowledge of his position, as stated in the following verse.


TEXT 170

kalpita amara sastra,--ami saba jani

jati-anurodhe tabu sei sastra mani


kalpita—imagined; amara—our; sastra—scripture; ami—I; saba—everything; jani—know; jati—by community; anurodhe—being obliged; tabu—still; sei—that; sastra—scripture; mani—I accept.


"I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support.


TEXT 171

sahaje yavana-sastre adrdha vicara

hasi’ tahe mahaprabhu puchena ara-vara


sahaje—naturally; yavana-sastre—in the scriptures of the meat-eaters; adrdha—unsound; vicara—judgment; hasi’-smiling; tahe—from him; mahaprabhu—Caitanya Mahaprabhu; puchena—inquired; ara-vara—again.


“The reasoning and arguments in the scriptures of the meat-eaters are not very sound,” the Kazi concluded. Upon hearing this statement, Sri Caitanya Mahaprabhu smiled and inquired from him as follows.


TEXT 172

ara eka prasna kari, suna, tumi mama

yathartha kahibe, chale na vanchibe ama’


ara eka—one more; prasna—inquiry; kari—am putting; suna—hear; tumi—you; mama—maternal uncle; yatha-artha—as it is true; kahibe—you should speak; chale—by tricks; na vanchibe—you should not cheat; ama’-Me.


"My dear maternal uncle, I wish to ask you another question. Please tell Me the truth. Do not try to cheat Me with tricks.


TEXT 173

tomara nagare haya sada sankirtana

vadya-gita-kolahala, sangita, nartana


tomara nagare—in your city; haya—there is; sada—always; sankirtana—chanting of the holy name of the Lord; vadya—musical sounds; gita—song; kolahala—tumultuous roaring; sangita—singing; nartana—dancing.


"In your city there is always congregational chanting of the holy name. A tumultuous uproar of music, singing and dancing is always going on.


TEXT 174

tumi kaji--hindu-dharma-virodhe adhikari

ebe ye na kara mana bujhite na pari


tumi—you; kaji—the magistrate; hindu-dharma—the religious principles of the Hindus; virodhe—in opposing; adhikari—have the right; ebe—now; ye—that; na kara mana—you do not forbid; bujhite—to understand; na pari—I am not able.


“As a Muslim magistrate, you have the right to oppose the performance of Hindu ceremonies, but now you do not forbid them. I cannot understand the reason why.”


TEXT 175

kaji bale--sabhe tomaya bale ’gaurahari’

sei name ami tomaya sambodhana kari


kaji bale—the Kazi said; sabhe—all; tomaya—You; bale—address; gaurahari—by the name Gaurahari; sei name—by that name; ami—I; tomaya—You; sambodhana—address; kari—do.


The Kazi said, "Everyone calls You Gaurahari. Please let me address You by that name.


TEXT 176

suna, gaurahari, ei prasnera karana

nibhrta hao yadi, tabe kari nivedana


suna—kindly hear; gaurahari—O Gaurahari; ei prasnera—of this question; karana—reason; nibhrta—solitary; hao—You become; yadi—if; tabe—then; kari—I shall make; nivedana—submission.


“Kindly listen, O Gaurahari! If You come to a private place, I shall then explain the reason.”


TEXT 177

prabhu bale,--e loka amara antaranga haya

sphuta kari’ kaha tumi, na kariha bhaya


prabhu bale—the Lord said; e loka—all these men; amara—My; antaranga—confidential associates; haya—are; sphuta kari’-making it clear; kaha—speak; tumi—you; na—do not; kariha bhaya—be afraid.


The Lord replied, “All these men are My confidential associates. You may speak frankly. There is no reason to be afraid of them.”


TEXTS 178-179

kaji kahe,--yabe ami hindura ghare giya

kirtana karilun mana mrdanga bhangiya

sei ratre eka simha maha-bhayankara

nara-deha, simha-mukha, garjaye vistara


kaji kahe—the Kazi replied; yabe—when; ami—I; hindura—of a Hindu; ghare—in the house; giya—going there; kirtana—chanting of the holy name; karilun—made; mana—prohibition; mrdanga—the drum; bhangiya—breaking; sei ratre—on that night; eka—one; simha—lion; maha-bhayan-kara—very fearful; nara-deha—having a body like a human being’s; simha-mukha—having a face like a lion’s; garjaye—was roaring; vistara—very loudly.


The Kazi said, "When I went to the Hindu’s house, broke the drum and forbade the performance of congregational chanting, in my dreams that very night I saw a greatly fearful lion, roaring very loudly, His body like a human being’s and His face like a lion’s.


TEXT 180

sayane amara upara lapha diya cadi’

atta atta hase, kare danta-kadamadi


sayane—in a sleeping condition; amara—me; upara—upon; lapha diya—jumping; cadi’-mounting; atta atta—rough and hard; hase—laughs; kare—does; danta—teeth; kadamadi—gnashing.


"While I was asleep, the lion jumped on my chest, laughing fiercely and gnashing His teeth.


TEXT 181

mora buke nakha diya ghora-svare bale

phadimu tomara buka mrdanga badale


mora—my; buke—on the chest; nakha—nails; diya—placing; ghora—roaring; svare—in a voice; bale—says; phadimu—I shall bifurcate; tomara—your; buka—chest; mrdanga—for the drum; badale—in exchange.


"Placing its nails on my chest, the lion said in a grave voice, ’I shall immediately bifurcate your chest as you broke the mrdanga drum!


TEXT 182

mora kirtana mana karis, karimu tora ksaya

ankhi mudi’ kanpi ami pana bada bhaya


mora—My; kirtana—congregational chanting; mana karis—you are forbidding; karimu—I shall do; tora—your; ksaya—destruction; ankhi—eyes; mudi’-closing; kanpi—I was trembling; ami—I; pana—getting; bada—very great; bhaya—fear.


" ’You have forbidden the performance of My congregational chanting. Therefore I must destroy you!’ Being much afraid of Him, I closed my eyes and trembled.


TEXT 183

bhita dekhi’ simha bale ha-iya sadaya

tore siksa dite kailu tora parajaya


bhita dekhi’-seeing me so afraid; simha—the lion; bale—says; ha-iya—becoming; sa-daya—merciful; tore—unto you; siksa—lesson; dite—to give; kailu—I have done; tora—your; parajaya—defeat.


"Seeing me so afraid, the lion said, ’I have defeated you just to teach you a lesson, but I must be merciful to you.


TEXT 184

se dina bahuta nahi kaili utpata

teni ksama kari’ na karinu pranaghata


se dina—on that day; bahuta—very much; nahi—not; kaili—you did; utpata—disturbance; teni—therefore; ksama kari’-forgiving; na karinu—I did not execute; prana-aghata—the taking of your life.


" ’On that day you did not create a very great disturbance. Therefore I have excused you and not taken your life.


TEXT 185

aiche yadi punah kara, tabe na sahimu

savamse tomare mari yavana nasimu


aiche—similarly; yadi—if; punah—again; kara—you do; tabe—then; na sahimu—I shall not tolerate; sa-vamse—along with your family; tomare—you; mari—killing; yavana—the meat-eaters; nasimu—I shall vanquish.


" ’But if you perform such activities again, I shall not be tolerant. At that time I shall kill you, your entire family and all the meat-eaters.’


TEXT 186

eta kahi’ simha gela, amara haila bhaya

ei dekha, nakha-cihna amora hrdaya


eta—thus; kahi’-saying; simha—the lion; gela—returned; amara—my; haila—there was; bhaya—fear; ei dekha—just see this; nakha-cihna—the nail marks; amora hrdaya—on my heart.


“After saying this, the lion left, but I was very afraid of Him. Just see the marks of His nails on my heart!”


TEXT 187

eta bali’ kaji nija-buka dekhaila

suni’ dekhi’ sarva-loka ascarya manila


eta bali’-saying this; kaji—the Kazi; nija-buka—his chest; dekhaila—showed; suni’-hearing; dekhi’-seeing; sarva-loka—everyone; ascarya—wonderful incident; manila—accepted.


After this description, the Kazi showed his chest. Having heard him and seen the marks, all the people there accepted the wonderful incident.


TEXT 188

kaji kahe,--iha ami kare na kahila

sei dina amara eka piyada aila


kaji kahe—the Kazi said; iha—this; ami—I; kare—to others; na kahila—did not tell; sei dina—on that day; amara—my; eka—one; piyada—orderly; aila—came to see me.


The Kazi continued, "I did not speak to anyone about this incident, but on that very day one of my orderlies came to see me.


TEXT 189

asi’ kahe,--gelun muni kirtana nisedhite

agni ulka mora mukhe lage acambite


asi’-coming to me; kahe—he said; gelun—went; muni—I; kirtana—congregational chanting; nisedhite—to stop; agni ulka—flames of fire; mora—my; mukhe—in the face; lage—come in contact; acambite—all of a sudden.


"After coming to me, the orderly said, ’When I went to stop the congregational chanting, suddenly flames struck my face.


TEXT 190

pudila sakala dadi, mukhe haila vrana

yei peyada yaya, tara ei vivarana


pudila—burned; sakala—all; dadi—beard; mukhe—on the face; haila—there was; vrana—blisters; yei—any; peyada—orderly; yaya—goes; tara—his; ei—this; vivarana—description.


" ’My beard was burned, and there were blisters on my cheeks.’ Every orderly who went gave the same description.


TEXT 191

taha dekhi’ rahinu muni maha-bhaya pana

kirtana na varjiha, ghare rahon ta’ vasiya


taha dekhi’-seeing that; rahinu—remained; muni—I; maha-bhaya—great fear; pana—getting; kirtana—the congregational chanting; na—not; varjiha—stop; ghare—at home; rahon—remain; ta’-certainly; vasiya—sitting.


"After seeing this, I was very afraid. I asked them not to stop the congregational chanting but to go sit down at home.

Next verse (Adi17.192)