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Päëòavas






Mahä rä ja Yudhiñ ö hira was the rightful heir to his father's kingdom. But just to favor his own sons, headed by Duryodhana, Dhå tarä ñ ö ra, Mahä rä ja Yudhiñ ö hira's uncle, adopted various unfair means to cheat his nephews of their rightful share of the kingdom. At last the Pä ë ò avas demanded only five villages, one for each of the five brothers, but that was also refused by the usurpers. This incident led to the War of Kurukñ etra. The Battle of Kurukñ etra, therefore, was induced by the Kurus, and not the Pä ë ò avas.

(SB 3.1.8, Purport)

 

Vidura's inquiry was about the youngest brothers of the Pä ë ò avas, namely Nakula and Sahadeva. These twin brothers were sons of Mä dré, the stepmother of the other Pä ë ò avas. But although they were stepbrothers, because Kunté took charge of them after the departure of Mä dré with her husband Mahä rä ja Pä ë ò u, Nakula and Sahadeva were as good as the other three Pä ë ò avas, Yudhiñ ö hira, Bhé ma and Arjuna. The five brothers are known in the world as regular brothers. The three elder Pä ë ò avas took care of the younger brothers, just as the eyelid takes care of the eye. Vidura was anxious to know whether, after winning back their own kingdom from the hands of Duryodhana, the younger brothers were still living happily under the care of the elder brothers.

(SB 3.1.39, Purport)

 

The Pä ë ò avas, who were direct friends of Kå ñ ë a, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhä gavatam's conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuë ö ha planets. Lord Brahmä assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmä knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.

(Sb 3.16.37, Purport)

 

When the Pä ë ò avas were challenged by the opposite party, Duryodhana, to gamble and risk their kingdom, they could not refrain, and by that gambling they lost their kingdom, and their wife was insulted. Similarly, the kñ atriyas cannot refrain from fighting if challenged by the opposite party. Therefore På thu Mahä rä ja, taking consideration of all these facts, inquired whether there is any auspicious path. Gå hastha life is inauspicious because gå hastha means consciousness for sense gratification, and as soon as there is sense gratification, one's position is always full of dangers.

(SB 4.22.13, Purport)

 

Pä ë ò u was restrained from sexual life because of having been cursed by a sage, and therefore his three sons Yudhiñ ö hira, Bhé ma and Arjuna were begotten through the womb of his wife, Kunté, by Dharmarä ja, by the demigod controlling the wind, and by the demigod controlling the rain. Pä ë ò u's second wife, Mä dré, gave birth to Nakula and Sahadeva, who were begotten by the two Aç viné -kumä ras. The five brothers, headed by Yudhiñ ö hira, begot five sons through the womb of Draupadé. These five sons were your uncles.

(SB 9.22.27-28)

 

16. Pä ë ò avas' devotional service

The Kuru dynasty may be considered more glorious due to the presence of devotees like the five Pä ë ò avas, who rendered unalloyed devotional service. Although Lord Kå ñ ë a did not appear in the Kuru dynasty. He was so obligated to the Pä ë ò avas' devotional service that He acted as a maintainer of the family and spiritual master of the Pä ë ò avas. Although He took birth in the Yadu dynasty, Lord Kå ñ ë a was more affectionate to the Pä ë ò avas. By His actions, Lord Kå ñ ë a proved that He was more inclined to the Kuru dynasty than the Yadu dynasty. Indeed, Lord Kå ñ ë a, indebted to the Pä ë ò avas' devotional service, sometimes acted as their messenger, and He guided them through many dangerous situations. Therefore Mahä rä ja Paré kñ it should not have been saddened because Lord Kå ñ ë a did not appear in his family. The Supreme Personality of Godhead is always inclined toward His pure devotees, and by His action it is clear that liberation is not very important for the devotees. Lord Kå ñ ë a easily gives one liberation, but He does not so easily give one the facility to become a devotee. Muktià dadä ti karhicit sma na bhakti-yogam. Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord, mukti is automatically attained.

(SB 5.6.18, Purport)

 

17. Lord Krishna’s conchshell:

The white and fat boweled conchshell being gripped by the hand of Lord Krishna and thus being sounded by Him, appeared to be reddendd by the touch of His lips transcendental and it seemed that a white swan was playing in the net work of the stem of red lotus flour. Redness of the white conchshell by the liptouch of the Lord is the symbol of spiritual significance. The Lord is all spirit and matter is ignorance of this spiritual existence. Factually there is nothing like matter in the spiritual enlightenment and this spiritual enlightenment takes place at once by the contact of the Supreme Lord Sri Krishna. The Lord is present in every particle of all existence and He can manifest His presence from everything and anything by the spiritual enlightenment of the devotee. Otherwise He reserves the right of not being exposed to everyone and anyone. By ardent love and devotional service of the Lord or in other words by spiritual contact with the Lord everything becomes spiritually reddened like the conch shell in the grip of the lord and the Parmhansa or the supreme intelligent person in the world plays the part of the ducking swan in the water of spiritual bliss eternally decorated by the lotus flower of the Lord's feet.

(Sb 1.1.13)

 

Translation: " On the other side, both Lord Kå ñ ë a and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells."

Prabhupä da: So you have seen the picture. Kå ñ ë a is driving four white horses. (reads from purport:) " In contrast with the conchshell blown by Bhé ñ madeva, the conchshells in the hands of Kå ñ ë a and Arjuna are described as transcendental." Kå ñ ë a is transcendental. Nä rä yaë aù paro 'vyaktä t. Kå ñ ë a is not of this material world. Kå ñ ë a's body, Kå ñ ë a's activities, everything of Kå ñ ë a, they are transcendental. They are not of this material world. Divyam. In the catuù -ç loki Bhä gavatam it is said when Kå ñ ë a was instructing Brahmä, aham evä sam evä gre: [SB 2.9.33/34/35/36] " Before this material creation, I was existing." In the Vedas also, it is said, eko nä rä yaë a ä sé t. " Before creation, only Nä rä yaë a was there."

 

Kå ñ ë a and His devotee Arjuna, they are on the same platform. Therefore Mä dhava and Pä ë ò ava. They blew Their transcendental conchshells. This is not ordinary. (reads from purport :) " The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side ." This is the sounding. Divyau. They are also sounding their conchshell, even Bhé ñ ma, but that cannot be compared with the conchshells of Mä dhava and Pä ë ò ava. Arjuna, associates, they are also equally powerful. Nobody can be associates of Kå ñ ë a without being very, very much advanced. Just like fire can mix with fire, similarly water can mix with water; similarly, unless one is transcendentally advanced, he cannot be associate of Kå ñ ë a

(Bg lec 14071973.london)

 

18. Agni[Fire God]

Dakñ a begot sixteen very beautiful daughters with lotuslike eyes in his wife Prasü ti. Of these sixteen daughters, thirteen were given in marriage to Dharma, and one daughter was given to Agni.

SB4.1.48(TRANS)

 

After describing the descendants of the thirteen wives of Dharma, who were all daughters of Dakñ a, Maitreya now describes the fourteenth daughter of Dakñ a, Svä hä, and her three sons. Oblations offered in the sacrificial fire are meant for the demigods, and on behalf of the demigods the three sons of Agni and Svä hä, namely Pä vaka, Pavamä na and Ç uci, accept the oblations.

The grandfather is Agni, and the sons are Pä vaka, Pavamä na and Ç uci. Counting these four, plus forty-five grandsons, there are altogether forty-nine different fire-gods.

(SB 4.1.60-61(PUR))

 

The ten sons of Mahä rä ja Priyavrata were named Ä gné dhra, Idhmajihva, Yajï abä hu, Mahä vé ra, Hiraë yaretä, Ghå tapå ñ ö ha, Savana, Medhä tithi, Vé tihotra and Kavi. These are also names of Agni, the fire-god.

(SB 5.1.25)

 

Lord Viñ ë u expands as the demigods known as Agni, Vä yu, Sü rya and Candra, who are simply parts and parcels of His body

(SB 5.20.3-4 p)

19. Acyuta:

Acyuta, which means " infallible." Although the Lord appears in this material world, He is never to be considered one of the conditioned souls, who are all fallible. When the Lord appears, He remains in His spiritual position, uncontaminated by the modes of material nature, and therefore in Bhagavad-gé tä the Lord expresses the quality of His appearance as ä tma-mä yayä, " performed by internal potency ." The Lord, being infallible, is not forced by material nature to take birth in this material world. He appears in order to reestablish the perfect order of religious principles and to vanquish the demoniac influence in human society.

SB 4.20.34, Purport

 

Kå ñ ë a, paraà brahma, the Supreme Personality of Godhead, is ä dyam, the beginning of everything; He is ä di-puruñ am, the ever-youthful original person. He can expand Himself in more forms than one can imagine, yet He does not fall down from His original form as Kå ñ ë a; therefore He is called Acyuta. This is the Supreme Personality of Godhead.

SB 10.13.19, Purport

 

The Infallible Lord and The Fallible living entity:

Because the Supreme Personality of Godhead is all-spiritual, He can descend from the spiritual sky without changing His body, and thus He is known as acyuta, or infallible. When a living entity falls down to the material world, however, he has to accept a material body, and therefore, in his material embodiment, he cannot be called acyuta. Because he falls down from his real engagement in the service of the Lord, the living entity gets a material body to suffer or try to enjoy in the miserable material conditions of life. Therefore the fallen living entity is cyuta, whereas the Lord is called acyuta. The Lord was attractive for everyone—not only the King but also the priestly order, who were very much addicted to the performance of Vedic rituals. Because the Lord is all-attractive, He is called Kå ñ ë a, or " one who attracts everyone."

SB 4.20.37, Purport

 

The Supreme Lord is known as Acyuta, and Lord Kå ñ ë a is addressed as such by Arjuna in Bhagavad-gé tä (senayor ubhayor madhye rathaà sthä paya me 'cyuta [Bg. 1.21 ]). Acyuta refers to one who does not fall because He is never influenced by the modes of material nature. When a living entity falls down to the material world from his original position, he becomes cyuta, which means that he forgets his relationship with Acyuta. Actually every living entity is a part and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of material nature, a living entity forgets this relationship and thinks in terms of different species of life; but when he again comes to his original consciousness, he does not observe such bodily designations. This is indicated in Bhagavad-gé tä (5.18) by the words paë ò itä ù sama-darç inaù.

Material designations create differentiation in terms of caste, color, creed, nationality, etc. Different gotras, or family designations, are distinctions in terms of the material body, but when one comes to Kå ñ ë a consciousness he immediately becomes one of the Acyuta-gotra, or descendants of the Supreme Personality of Godhead, and thus becomes transcendental to all considerations of caste, creed, colour and nationality.

SB 4.21.12, Purport

 

As confirmed in the Brahma-saà hitä, all these forms of the Supreme Personality of Godhead are advaita, nondifferent, and they are also acyuta, infallible; they do not fall down like the conditioned souls. The ordinary living entity is prone to falling into the clutches of mä yä, but the Supreme Lord in His different incarnations and forms is acyuta, infallible. Therefore His body is different from the material body possessed by the conditioned soul.

SB 6.16.18-19, Purport

 

Kå ñ ë a, paraà brahma, the Supreme Personality of Godhead, is ä dyam, the beginning of everything; He is ä di-puruñ am, the ever-youthful original person. He can expand Himself in more forms than one can imagine, yet He does not fall down from His original form as Kå ñ ë a; therefore He is called Acyuta. This is the Supreme Personality of Godhead.

SB 10.13.19, Purport

 

Senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Before this, Kå ñ ë a was addressed as Hå ñ é keç a. Hå ñ é keç a we have explained. Now Kå ñ ë a is addressed here Acyuta. Cyuta means fallen, and acyuta means not fallen. Just like we are fallen. We are fallen conditioned souls. In this material world we have come with an enjoying spirit. Therefore we are fallen. If one keeps his position rightly, he does not fall. Otherwise he is degraded. That is fallen condition. So all the living entities within this material world, beginning from Brahmä down to the small insignificant ant, they are all fallen, fallen conditioned souls. Why they are fallen? Fallen means when the living entities are under the clutches of this material energy. That is called fallen. Just like a man, when he is under police custody, it is to be understood that he is a criminal, he is fallen. He has fallen down from good citizenship.

So if we serve Kå ñ ë a, that is our Acyuta position. If we deny to serve Kå ñ ë a, that is vicyuta, fallen condition. Acyuta and vicyuta. So to become Kå ñ ë a conscious means acyuta-gotra. Acyuta-gotra. Gotra, perhaps you do not know. Gotra is the family tradition. According to Vedic civilization, everybody has got gotra. Gotra means of the same family, of å ñ is, gotra, from the å ñ is. So we have to become acyuta-gotra, again belonging to the family of Kå ñ ë a. Now we are fallen. Therefore we have forgotten that we belong to the family of Kå ñ ë a. When we revive our consciousness, Kå ñ ë a consciousness, that " I belong to the Kå ñ ë a's family..." Kå ñ ë a is not alone, eko bahu ç yä ma. He wants to enjoy.

BG 1.21-22, lect., London, July 18, 1973

20. Kå ñ ë a becames subordinate to his devotees:

Kå ñ ë a is the Supreme Personality of Godhead, and Arjuna knows that " I am not controller; I am controlled." He is devotee, he knows his position. Therefore he is now trying to control Kå ñ ë a. He is ordering Kå ñ ë a. Senayor ubhayor madhye rathaà sthä paya: " My dear Kå ñ ë a, " he is not addressing as Kå ñ ë a-Acyuta, " now you place my chariot between the two parties." This is ordering. That means Arjuna becoming controller. And Kå ñ ë a becoming controlled. Just the opposite. Therefore Arjuna knows his subordinate position and he is ordering to Kå ñ ë a. So indirectly he is begging to be excused: " My dear Kå ñ ë a, I cannot order You. Order must come from You. But because You promised to carry out my order, You wanted to become my chariot driver, therefore I am ordering. Therefore I am ordering. I am not in position of ordering to You and You promised to carry out my order, and I think You are fixed up in Your that promise. Therefore I am asking you, Acyuta. You don't fall from Your promise.

BG 1.21-22, lect., London, July 18, 1973

 

I have now explained how Kå ñ ë a became subordinate to devotee. (turns on dictaphone, plays back from tape:) " Yamarä ja, controller of all living entities, is afraid of the order of Kå ñ ë a. Still, Kå ñ ë a is afraid of mother's stick. This contradictory thing cannot be understood by one who is not devotee. Devotee can understand how much powerful is unalloyed devotional service to Kå ñ ë a, so much so He can be controlled by such devotee. Bhå tya-vaç yata. That means under the control of the servant, but He is under the control of pure love by the servant. In the Bhagavad-gé tä also, we see, Kå ñ ë a became the chariot driver of Arjuna. Arjuna is ordering Him, senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Here Kå ñ ë a has agreed... [break] '...my chariot...' [break] '...to execute my order. Place my chariot between the two party soldiers.' Kå ñ ë a immediately executed his order. One may argue in this connection that Kå ñ ë a is also not independent. This is ajï ä na, ignorance. Kå ñ ë a is fully independent. When He becomes subordinate to the devotees He is ä nanda-cinmaya-rasa. Humor of transcendental qualities increases transcendental pleasure. One who worships Kå ñ ë a, the Supreme Personality of Godhead, therefore sometimes desires to be controlled by somebody controller.

(RC, Vrindavana, july 5, 1977)

21. Arjuna:

In the history there are two Arjunas. One is Karta Viryarjun the king of Haihya and the other is the grand-father of the child. Both the Arjunas are famous for their bowmanship and the child Parikshit is fore told to be equal with both of them particularly in the matter of fighting. A short description of the Arjunas is given below: -

 

Pandava Arjuna: —The great hero of the Bhagwat Geeta. He is the Kshetraja son of Maharaj Pandu. Queen Kunti could call for anyone of the demi-gods and as such she called Indra and Arjuna is born by him. Arjuna is therefore plenary part of the heavenly king Indra. He was born in the month of Phalgoon (Feb.-March) and, therefore, he is also called Phalgooni. When he appeared as the son of Kunti, his future greatness was proclaimed by air messages and all the important personalities from different parts of the universe such as the demigods, the gandharvas, the adityas (from the sun globe) the rudras, the basus, the nagas and different Rishis (sages) of importance. The Apsaras or the society girls of heaven also attended the ceremony and they pleased everyone by their heavenly dances and songs. Vasudeva the father of Lord Krishna and the maternal uncle of Arjuna sent his priest representative Kasyapa (see page 501) to purify Arjuna by all the prescribed Sanskaras or reformatory processes. His sanskara of fixing up the name was performed in the presence of the Rishis residents of Satasringa. He married four wives such a Droupadi, Subhadra, Chitrangada and Ulupi from whom he got four sons of the names Sutakirti, Abhimanyu, Bavrubahan and Iravan respectively.

 

During his student life he was entrusted to study under the great professor Dronacharya along with other Pandavas and the Kurus. But he excelled everyone by his studious intensity and Dronacharya was specially attracted by his disciplinary affection. Dronacharya accepted him as the first grade scholar and loved heartily to bestow upon him all blessings of military science. He was so ardent a student that he used to practise bowmanship even at night and for all these reasons Professor Dronacharya determined to make him the topmost bowman of the world. He passed very brilliantly in the examination of piercing the target and Dronacharya was too much pleased. Royal famililies at Manipur and Tripura are descendants of Bovrubahan. He saved Dronacharya from the attack of a crocodile and the Acharya being pleased with him rewarded him with a weapon of the name Brahmasira. Maharaja Drupad was enimical with Dronacharya and thus when he attacked the Acharya, Arjuna got him arrested and brought him before. He besieged a city of the name 'Ahichhatra' belonging to Maharj Drupad and after taking it over he gave it to Dronacharya. The confidential treatment of the weapon Brahmasira being explained to Arjuna, Dronacharya got it promised by Arjuna that he would use the weapon if necessary when he (Dronacharya) personally became an enemy of Arjuna. By this the Acharya forecasted the future battle of Kurukshetra where Droncharya was on the opposite party. Maharaj Drupad although he was defeated by Arjuna on behalf of his professor Dronacharya, he decided to hand over his daughter Droupadi to this young combatant but he was disappointed when he heard the false news of Arjun's death in the fire of lac-house intrigued by Duryodhona. He therefore arranged for Droupadi's personal selection of a groom who could pierce the eye of a fish hanging on the ceiling. This trick was specially made because except Arjuna nobody could do that difficult adventure and he was successful in his desire to hand over his equally worthy daughter to Arjuna and his brothers were at that time living incognito under agreement with Duryodhona and Arjuna and his brothers attended the meeting of Droupadi's selection in the dress of Brahmins. When all the Kshatriya Kings assembled there saw it that a poor Brahmin has been garlanded by Droupadi as her Lord, Sri Krishna disclosed His identity to Valarama.

 

He met Ulupi at Haridwar and he was attracted by the girl belongling to Nagaloka and thus Iravan was born. Similarly he met Chitrangada a daughter of the king of Manipur and thus Bavrubahan was born. Lord Sri Krishna made a plan to help Arjuna in the matter of kidnapping Subhadra sister of Sri Krishna because Valadeva was inclined to hand over her to Duryodhona. Yudhisthir also agreed with Sri Krishna and thus Subhadra was taken by force by Arjuna and then married with him. Subhadra's son is Abhimunyu the father of Parikshit Maharaj the posthumous child. He satisfied the fire-god by setting fire in the Khandav forest and thus the fire-god gave him one weapon. Indra was angry when fire was set in the Khadava forest and thus Indra assisted by all other demigods began fighting with Arjuna for his great challenge. They were defeated by Arjuna and Indradeva returned to his heavenly kingdom. Arjuna also promised all protection to one Mayasura and the latter presented him one valuable conchshell celebrated as Devadatta. Similarly he received many other valuable weapons from Indradeva when he was satisfied to see his chivalry.

(Sb 1.12.21p)

 

Dhananjaya(Arjuna)

This is the subject matter of Kå ñ ë a consciousness movement, to understand that Kå ñ ë a is the Supreme. Mattaù parataraà nä nyat kiï cid asti dhanaï jaya [Bg. 7.7], mayi... Here Arjuna is addressed as Dhanaï jaya. Dhanaï jaya means the richest man, who has conquered over wealth. In other sense, only dhanaï jaya, " a person who has conquered over wealth, " he can understand that Kå ñ ë a is the Supreme Personality of Godhead. Dhanaï jaya, Arjuna's another name is Dhanaï jaya, because after Battle of Kurukñ etra there was no money. So by the order of Mahä rä ja Yudhiñ ö hira, he brought from the Himalaya range a great quantity of gold so that he could expend them for performing aç vamedha-yajï a, rä jasü ya-yajï a. So therefore from that name, from that person, this title was given by..., I mean to say, Mahä rä ja Yudhiñ ö hira to that Arjuna, Dhanaï jaya.

(BG 7.7 LEC; 740222BG.BOMBAY)

 

Now, those who have studied Bhagavad-gé tä up to the end, and I hope some of you have already read Bhagavad-gé tä... Arjuna was a military man, and Kå ñ ë a was trying to induce him to his duty as military man, that " You must fight." But Arjuna was declining that " I cannot kill my relatives, my friends, my brothers, my teacher, my grandfather." That was his consideration. Now, this consideration is material platform. When we think of in relation with this body, that is material platform. Anything done in consideration of this body... This body means senses. The body means the senses. That means anything which we do for sense gratification, that is material. And anything which we do for the satisfaction of the Supreme, that is spiritual platform. That's all. So we have to discriminate " Whether I am working for sense gratification or whether I am working for the satisfaction of the Supreme? " If this art we can learn, then our life becomes spiritualized. Spiritual life does not mean that we have to change something of these activities which we are, already we are engaged, or our form of the body will change to something extraordinary. Nothing. The same body, the same feature, the same activity, same engagement—everything same. But we have to know the art, " Whether these activities are being done from the spiritual platform or from the material platform? " If we can discriminate in that way, as Lord Kå ñ ë a advises to Arjuna, dü reë a hy avaraà karma buddhi-yogä d dhanaï jaya: " O Dhanaï jaya..." Dhanaï jaya is another name of Arjuna. " My dear Dhanaï jaya, buddhi-yogä t, by your intelligence..." And as we have explained, buddhi-yoga means devotional service to the Lord. So on the criterion of buddhi-yoga, on the criterion of devotional service to the Lord, you have to do everything. That is the, I mean to say, technique. That is the technique. Dü reë a hy avaraà karma buddhi-yogä t, buddhi-yogä t. You have to use your intelligence, " Whether I am doing this on the platform of pure consciousness or on the platform of this body? "

BG 2.49-51 LEC; 660405BG.NY

 

So Yudhiñ ö hira Maharaja asked his brother Dhanaï jaya, Arjuna, " So bring some money from somewhere. Otherwise how we can perform the sacrifices? We have finished all our treasury." So Arjuna was little perplexed. The elder brother was king, and the younger brothers, they were commanders. So Kå ñ ë a saw that His friend was little perturbed. So He immediately gave information. This is God, sarva-jï a. He knows where to find out. He gave him information that formerly, one king, by the grace of Lord Ç iva, he got information of a big gold mine, or gold mine mountain. So that king used to manufacture so many things of gold. Especially in sacrifice he used to give immense dishes made of gold to the brä hmaë as. So at that time, the brä hmaë as were also not very greedy. So the king, during the sacrifice, gave them unlimited number of dishes of gold, made of gold. So they accepted it, but when they came out of the sacrificial arena, they thought, " Who is going to carry so much load? Throw it." Just see. This is opulence. As nowadays it is our system that the plate on which you eat, that should be thrown away... Formerly, people used to eat on golden plate, at least, the royal family, and after eating they used to throw away. Not for the second use. Just like India still, it is observed, earthen plate used, as here in your country, paper plate, in India, earthen plate-once used, then it is thrown away. It cannot be used second time. Therefore in rigid Hindu family, they don't use these china clay plates. They don't use. Because it is made of earth. So when it is earthen pot, as soon as you eat, it becomes contaminated. It must be thrown away. You cannot use for the second time. That was...

So this system was formerly even for golden plates. Once used, then it cannot be used second time. It is thrown away. And " thrown away" means some poor man will collect. So there was no question of poverty. The rich men, they eat once and throw away. Their servants or other poor man... Just like these brä hmaë as, they threw away all these golden plates. Brä hmaë as were not required golden plate, but they were given in charity: " Brä hmaë as, you take." They accepted, but they thought it that " It is a load. Why should I carry? Throw it." So there were heaps of golden plate lying near Himalayan mountain. So Kå ñ ë a was given information, er, Arjuna was given information by Kå ñ ë a that " You go there and collect those golden plates. Then your purpose will be served." So Arjuna went there and collected and brought it to his brother, Mahä rä ja Yudhiñ ö hira, for converting them into money for spending in the sacrifice. So this was the system. Therefore Arjuna's another name is Dhanaï jaya. Dhanaï jaya means " one who can conquer over riches." His brother was in need of money, and he brought money. Therefore, from that day, his name was Dhanaï jaya, " one can conquer over riches."

SB LEC 1.9.2; 730516SB.LA

 


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