prāṇā dārāḥ sutā brahman
gṛhāś ca sa-paricchadāḥ
rājyaṁ balaṁ mahī kośa
iti sarvaṁ niveditam
prāṇāḥ—life; dārāḥ—wife; sutāḥ—children; brahman—O great brāhmaṇa; gṛhāḥ—home; ca—also; sa—with; paricchadāḥ—all paraphernalia; rājyam—kingdom; balam—strength; mahī—land; kośaḥ—treasury; iti—thus; sarvam—everything; niveditam—offered.
The King continued: Therefore, my dear brāhmaṇas, my life, wife, children, home, furniture and household paraphernalia, my kingdom, strength, land and especially my treasury are all offered unto you.
In some readings, the word dārāḥ is not used, but the word used then is rāyaḥ, which means “wealth.” In India there are still wealthy persons who are recognized by the state as rāya. A great devotee of Lord Caitanya Mahāprabhu was called Rāmānanda Rāya because he was governor of Madras and very rich. There are still many holders of the title rāya—Rāya Bahadur, Rāya Chaudhuri and so on. The dārāḥ, or wife, is not permitted to be offered to the brāhmaṇas. Everything is offered to worthy persons who are able to accept charity, but nowhere is it found that one offers his wife; therefore in this case the reading rāyaḥ is more accurate than dārāḥ. Also, since Pṛthu Mahārāja offered everything to the Kumāras, the word kośaḥ (“treasury”) need not be separately mentioned. Kings and emperors used to keep a private treasury which was known as ratna-bhāṇḍa. The ratna-bhāṇḍa was a special treasury room which contained special jewelries, such as bangles, necklaces and so on, which were presented to the king by the citizens. This jewelry was kept separate from the regular treasury house where all the collected revenues were kept. Thus Pṛthu Mahārāja offered his stock of private jewelry to the lotus feet of the Kumāras. It has already been admitted that all the King’s property belonged to the brāhmaṇas and that Pṛthu Mahārāja was simply using it for the welfare of the state. If it were actually the property of the brāhmaṇas, how could it be offered again to them? In this regard, Śrīpāda Śrīdhara Svāmī has explained that this offering is just like the servant’s offering of food to his master. The food already belongs to the master, for the master has purchased it, but the servant, by preparing food, makes it acceptable to the master and thus offers it to him. In this way, everything belonging to Pṛthu Mahārāja was offered to the Kumāras.
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