Anda di halaman 1dari 19

Chapter Twenty-four

Further Descendents of the Yadu Dynasty


|| 9.24.1 ||
r-uka uvca
tasy vidarbho 'janayat
putrau nmn kua-krathau
ttya romapda ca
vidarbha-kula-nandanam
ukadeva Gosvm said: In the womb of the girl brought by
his father, Vidarbha begot three sons, named Kua, Kratha
and Romapda. Romapda was the favorite in the dynasty of
Vidarbha.
The Twenty-fourth Chapter describes Vasudeva and Devak, the
mother and father of Ka and Balarma in the Yadu dynasty.
|| 9.24.2 ||
romapda-suto babhrur
babhro ktir ajyata
uikas tat-sutas tasmc
cedi caidydayo np
The son of Romapda was Babhru, from whom there came a
son named Kti. The son of Kti was Uika, and the son of
Uika was Cedi. From Cedi was born the king known as
Caidya and others.
Caidydya means Damaghosa (father of iupla) and others.
|| 9.24.3-4 ||
krathasya kunti putro 'bhd
vis tasytha nirvti
tato darho nmnbht
tasya vyoma sutas tata
jmto viktis tasya
yasya bhmaratha suta
tato navaratha putro
jto daarathas tata
The son of Kratha was Kunti; the son of Kunti, Vi; the son
of Vi, Nirvti; and the son of Nirvti, Darha. From
Darha came Vyoma; from Vyoma came Jmta; from
Jmta, Vikti; from Vikti, Bhmaratha; from Bhmaratha,
Navaratha; and from Navaratha, Daaratha.

Kratha was the son of Vidarbha.


|| 9.24.5 ||
karambhi akune putro
devartas tad-tmaja
devakatras tatas tasya
madhu kuruvad anu
From Daaratha came a son named akuni and from akuni
a son named Karambhi. The son of Karambhi was Devarta,
and his son was Devakatra. The sons of Devakatra were
Madhu and Kuruvaa. From Kuruvaa there came a son
named Anu.
Devakatras sons were Madhu and Kuruvaa. Kuruvaa had a son
named Anu.
|| 9.24.6-8 ||
puruhotras tv ano putras
tasyyu stvatas tata
bhajamno bhajir divyo
vir devvdho 'ndhaka
stvatasya sut sapta
mahbhoja ca mria
bhajamnasya nimloci
kikao dhir eva ca
ekasym tmaj patnym
anyasy ca traya sut
atjic ca sahasrjid
ayutjid iti prabho
The son of Anu was Puruhotra, the son of Puruhotra was
Ayu, and the son of Ayu was Stvata. O great King! Stvata
had seven sons, named Bhajamna, Bhaji, Divya, Vi,
Devvdha, Andhaka and Mahbhoja. From Bhajamna by
one wife came three sonsNimloci, Kikaa and Dhi. And
from his other wife came three other sonsatjit,
Sahasrjit and Ayutjit.
|| 9.24.9 ||
babhrur devvdha-sutas
tayo lokau pahanty am
yathaiva umo drt
sampaymas tathntikt
The son of Devvdha was Babhru. Concerning Devvdha
and Babhru our predecessors sang two verses. Though we

hear these verses from a distant past, we see them as if


they were present.
Stvatas son was Devvdha. Devavdhas son was Babhru. There
is a song about the father and son.
|| 9.24.10-11 ||
babhru reho manuy
devair devvdha sama
puru paca-ai ca
a-sahasri ca ca
ye 'mtatvam anuprpt
babhror devvdhd api
mahbhojo 'tidharmtm
bhoj sas tad-anvaye
"Among human beings Babhru is the best and that
Devvdha is equal to the devats. Because of the
association of Babhru and Devvdha, all of their
descendants, numbering 14,065, achieved liberation." In the
dynasty of King Mahbhoja, who was exceedingly religious,
there appeared the Bhoja kings.
Babhror devvdht means by the strength of the association of
Babhru and Devvrha.
|| 9.24.12 ||
ve sumitra putro 'bhd
yudhjic ca parantapa
inis tasynamitra ca
nighno 'bhd anamitrata
O King, suppressor of enemies! The sons of Vi were
Sumitra and Yudhjit. From Yudhjit came ini and
Anamitra, and from Anamitra came a son named Nighna.
Vi was another son of Stvata.
|| 9.24.13 ||
satrjita prasena ca
nighnasythsatu sutau
anamitra-suto yo 'nya
inis tasya ca satyaka
The two sons of Nighna were Satrjita and Prasena. Another
son of Anamitra was another ini, and his son was Satyaka.
|| 9.24.14 ||

yuyudhna styakir vai


jayas tasya kuis tata
yugandharo 'namitrasya
vi putro 'paras tata
The son of Satyaka was Yuyudhna, whose son was Jaya.
From Jaya came a son named Kui and from Kui a son
named Yugandhara. Another son of Anamitra was Vi.
Styaki means the son of Satyaka. Anamitras son was Vi,
different from the previously mentioned Vi.
|| 9.24.15 ||
vaphalka citraratha ca
gndiny ca vaphalkata
akrra-pramukh san
putr dvdaa virut
From Vi came the sons named vaphalka and Citraratha.
From vaphalka by his wife Gndin came Akrra. Akrra
was the eldest, but there were twelve other sons, all of
whom were well known.
Akrra was the chief over the twelve other sons such as saga.
This is an atad-gua-samvijna-bahu-vrhi compound (since he is
the chief but excluded from the twelve sons).
|| 9.24.16-18 ||
saga srameya ca
mduro mduvid giri
dharmavddha sukarm ca
ketropeko 'rimardana
atrughno gandhamda ca
pratibhu ca dvdaa
te svas sucrkhy
dvv akrra-sutv api
devavn upadeva ca
tath citrarathtmaj
pthur vidrathdy ca
bahavo vi-nandan
The names of these twelve were saga, Srameya, Mdura,
Mduvit, Giri, Dharmavddha, Sukarm, Ketropeka,
Arimardana, atrughna, Gandhamda and Pratibhu. These
brothers also had a sister named Sucr. From Akrra came
two sons, named Devavn and Upadeva. Citraratha had

many sons, headed by Pthu and Vidratha, all of whom


were known as belonging to the dynasty of Vi.
Citraratha was the brother of vaphalka.
|| 9.24.19 ||
kukuro bhajamna ca
uci kambalabarhia
kukurasya suto vahnir
vilom tanayas tata
Kukura, Bhajamna, uci and Kambalabarhia were four
other sons of Va son of Anamitra. The son of Kukura was
Vahni, and his son was Vilom.
Kukura and others were sons of the Vna mentioned in verse 14.
However in Viu Purna these four are said to be sons of Andhaka.
|| 9.24.20 ||
kapotarom tasynu
sakh yasya ca tumburu
andhakd dundubhis tasmd
avidyota punarvasu
The son of Vilom was Kapotarom, and his son was Anu,
whose friend was Tumburu. From Andhaka came Dundubhi;
and from Dundubhi, Avidyota. From Avidyota came a son
named Punarvasu.
Andhaka was the son of Stvata.
|| 9.24.21-23 ||
tasyhuka chuk ca
kany caivhuktmajau
devaka cograsena ca
catvro devaktmaj
devavn upadeva ca
sudevo devavardhana
te svasra saptsan
dhtadevdayo npa
ntidevopadev ca
rdev devarakit
sahadev devak ca
vasudeva uvha t
Punarvasu had a son and a daughter, named huka and
huk respectively, and huka had two sons, named Devaka

and Ugrasena. Devaka had four sons, named Devavn,


Upadeva, Sudeva and Devavardhana, and he also had seven
daughters, named Dhtadev, ntidev, Upadev, rdev,
Devarakit, Sahadev, Devak. Vasudeva, the father of
Ka, married all these sisters.
|| 9.24.24 ||
kasa sunm nyagrodha
kaka aku suhs tath
rraplo 'tha dhi ca
tuimn augrasenaya
Kasa, Sunm, Nyagrodha, Kaka, aku, Suh, Rrapla,
Dhi and Tuimn were the sons of Ugrasena.
Augrasenaya means sons of Ugrasena.
|| 9.24.25 ||
kas kasavat kak
rabh rraplik
ugrasena-duhitaro
vasudevnuja-striya
Kas, Kasavat, Kak, rabh and Rraplik were
the daughters of Ugrasena. They became the wives of
Vasudeva's younger brothers.
|| 9.24.26 ||
ro vidrathd sd
bhajamnas tu tat-suta
inis tasmt svaya bhojo
hdikas tat-suto mata
The son of Citraratha (brother of vaphalka) was Vidratha,
the son of Vidratha was ra, and his son was Bhajamna.
The son of Bhajamna was ini, the son of ini was Bhoja,
and the son of Bhoja was Hdika.
Vidratha was the son of Citraratha.
|| 9.24.27 ||
devamha atadhanu
ktavarmeti tat-sut
devamhasya rasya
mri nma patny abht

The three sons of Hdika were Devamha, atadhanu and


Ktavarm. The son of Devamha was ra, whose wife
was named Mri.
Hidkias sons were Devamah, atadhanu, and Ktavarm. ura
was Devamhas son. Mr was uras wife.
|| 9.24.28-31 ||
tasy sa janaym sa
daa putrn akalman
vasudeva devabhga
devaravasam nakam
sjaya ymaka kaka
amka vatsaka vkam
deva-dundubhayo nedur
nak yasya janmani
vasudeva hare sthna
vadanty nakadundubhim
pth ca rutadev ca
rutakrti rutarav
rjdhidev caite
bhaginya paca kanyak
kunte sakhyu pit ro
hy aputrasya pthm adt
Through Mri, King ra begot Vasudeva, Devabhga,
Devarav, naka, Sjaya, ymaka, Kaka, amka,
Vatsaka and Vka. These ten sons were sinless. When
Vasudeva was born, the devats sounded kettledrums.
Therefore Vasudeva, who provided the proper place for the
appearance Ka, was also known as nakadundubhi
(sound of drums). The five daughters of King ra, named
Pth, rutadev, rutakrti, rutarav and Rjdhidev,
were Vasudeva's sisters. ra gave Pth to his friend Kunti,
who had no issue, and therefore another name of Pth was
Kunt.
Vasudeva was the place in which the Lord appeared. Among his
daughters, ura gave his daughter Pth to Kunti saying, Let her be
your daughter.
|| 9.24.32 ||
spa durvsaso vidy
deva-ht pratoitt
tasy vrya-parkrtham

juhva ravi uci


Kunt was given power to call the devats by Durvs, who
has satisfied with her service. To examine the potency of
this mystic power, the pious Kunt immediately called for
the sun-god.
Pth received power to call the devats from Durvs who came to
her house and was satisfied with her service.
|| 9.24.33 ||
tadaivopgata deva
vkya vismita-mnas
pratyayrtha prayukt me
yhi deva kamasva me
Seeing the sun-god appear, in astonishment she said, "I was
simply examining the effectiveness of this power. Please go
away and excuse me."
Devam means the sun-god. I have used this power to test it.
Please forgive me. I am must a girl. You have no use for me. Please
go.
|| 9.24.34 ||
amogha deva-sandaram
dadhe tvayi ctmajam
yonir yath na duyeta
kartha te sumadhyame
The sun-god said: O beautiful Pth! Your meeting with the
devats cannot be fruitless. Therefore, I shall give you a son
in such a way that you will not lose your virginity.
The sun-god spoke. Who will marry me, if I have lost my virginity?
I shall arrange that you will not lose your virginity.
|| 9.24.35 ||
iti tasy sa dhya
garbha sryo diva gata
sadya kumra sajaje
dvitya iva bhskara
After saying this, the sun-god made her pregnant and
returned to the celestial kingdom. Immediately from Kunt a
child was born, who was like a second sun-god.
|| 9.24.36 ||
ta styajan nad-toye

kcchrl lokasya bibhyat


prapitmahas tm uvha
pur vai satya-vikrama
Fearing people's criticisms, with great difficulty she gave up
her child by placing it in a basket in the river. Your greatgrandfather the pious and chivalrous King Pu later
married Kunt.
|| 9.24.37 ||
rutadev tu kro
vddhaarm samagraht
yasym abhd dantavakra
i-apto dite suta
Vddhaarm, the King of Kara, married Kunt's sister
rutadev, and from her womb Dantavakra was born.
Having been cursed by the sages headed by Sanaka,
Dantavakra had formerly been born as the son of Diti named
Hirayka.
|| 9.24.38 ||
kaikeyo dhaketu ca
rutakrtim avindata
santardandayas tasy
pacsan kaikay sut
King Dhaketu, the King of Kekaya, married rutakrti,
another sister of Kunt's. rutakrti had five sons, headed
by Santardana.
|| 9.24.39 ||
rjdhidevym vantyau
jayaseno 'jania ha
damaghoa cedi-rja
rutaravasam agraht
Through the womb of Rjdhidev, another sister of Kunt's,
Jayasena begot two sons, named Vinda and Anuvinda.
Similarly, the king of the Cedi state married rutarav. This
king's name was Damaghoa.
vantyau means Vinda and Anuvinda.
|| 9.24.40 ||
iupla sutas tasy
kathitas tasya sambhava
devabhgasya kasy
citraketu-bhadbalau

The son of rutarav was iupla, whose birth has already


been described (in the Seventh Canto of rmadBhgavatam). Vasudeva's brother named Devabhga had
two sons born of his wife, Kas. These two sons were
Citraketu and Bhadbala.
|| 9.24.41 ||
kasavaty devaravasa
suvra iums tath
baka kakt tu kaky
satyajit purujit tath
Vasudeva's brother named Devarav married Kasavat, by
whom he begot two sons, named Suvra and Iumn. Kaka,
Vasudevas brother, by his wife Kak, begot three sons,
named Baka, Satyajit and Purujit.
Having described the husbands of Vasudevas sisters and their
sons, now ukadeva describes the wives of his nine brothers and
their children in nine and a half verses.
|| 9.24.42 ||
sjayo rraply ca
va-durmaradikn
harikea-hiraykau
rabhmy ca ymaka
King Sjaya, Vasudevas brother, by his wife, Rraplik,
begot sons headed by Va and Durmaraa. King ymaka,
another brother of Vasudeva,by his wife, rabhmi, begot
two sons, named Harikea and Hirayka.
|| 9.24.43 ||
mirakeym apsarasi
vkdn vatsakas tath
taka-pukara-ldn
durvky vka dadhe
King Vatsaka, brother of Vasudeva, by the womb of his wife,
Mirake, who was an Apsar, begot sons headed by Vka.
Vka, brother of Vasudeva, by his wife, Durvk, begot
Taka, Pukara, la and so on.
|| 9.24.44||
sumitrrjunapldn
samkt tu sudman
naka kariky vai
tadhm-jayv api

From amka, brother of Vasudeva, by the womb of his wife,


Sudman, came Sumitra, Arjunapla and other sons. King
naka, brother of Vasudeva, by his wife, Karik, begot two
sons, namely tadhm and Jaya.
|| 9.24.45 ||
paurav rohi bhadr
madir rocan il
devak-pramukh csan
patnya nakadundubhe
Devak, Paurav, Rohi, Bhadr, Madir, Rocan, Il were
all wives of Vasudeva. Among them all, Devak was the
chief.
|| 9.24.46 ||
bala gada sraa ca
durmada vipula dhruvam
vasudevas tu rohiy
ktdn udapdayat
Vasudeva, by the womb of his wife Rohi, begot sons such
as Bala, Gada, Sraa, Durmada, Vipula, Dhruva, Kta and
others.
|| 9.24.47-48 ||
subhadro bhadrabhu ca
durmado bhadra eva ca
pauravys tanay hy ete
bhtdy dvdabhavan
andopananda-ktakardy madirtmaj
kaualy keina tv ekam
asta kula-nandanam
From the womb of Paurav came twelve sons, including
Bhta, Subhadra, Bhadrabhu, Durmada and Bhadra. Nanda,
Upananda, Ktaka, ra and others were born from the
womb of Madir. Bhadr gave birth to only one son, named
Ke.
Kaualy means his wife Bhadr.
|| 9.24.49 ||
rocanym ato jt
hasta-hemgaddaya
ilym uruvalkdn

yadu-mukhyn ajjanat
Vasudeva, by Rocan, begot Hasta, Hemgada and other
sons. And by his wife named Il he begot sons headed by
Uruvalka, all of whom were chief personalities in the
dynasty of Yadu.
|| 9.24.50 ||
vipho dhtadevym
eka nakadundubhe
ntidevtmaj rjan
praama-prasitdaya
From the womb of Dhtadev, sister of Devak, Vasudeva
begot a son named Vipha. The sons of ntidev,
another wife of Vasudeva, were Praama, Prasita and
others.
|| 9.24.51 ||
rjanya-kalpa-vardy
upadev-sut daa
vasu-hasa-suvady
rdevys tu a sut
Vasudeva by his Upadev, sister of Devak, produced ten
sons, headed by Rjanya, Kalpa and Vara. From rdev,
another wife, came six sons, such as Vasu, Hasa and
Suvaa.
|| 9.24.52 ||
devarakitay labdh
nava ctra gaddaya
vasudeva sutn av
dadhe sahadevay
Vasudeva, by Devarakit, another sister of Devak, bore
nine sons, headed by Gad. Vasudeva, by Sahadev, sister
of Devak, begot eight sons.
|| 9.24.53-55 ||
pravara-ruta-mukhy ca
skd dharmo vasn iva
vasudevas tu devakym
aa putrn ajjanat
krtimanta suea ca
bhadrasenam udra-dh
ju sammardana bhadra
sakaraam ahvaram

aamas tu tayor st
svayam eva hari kila
subhadr ca mahbhg
tava rjan pitmah
The eight sons of Sahadev were headed by Pravara and
ruta. Vasudeva, dharma personified, also begot eight sons
equal to the Vasus through the womb of Devak. These
included the wise Krtimn, Suea, Bhadrasena, ju,
Sammardana, Bhadra and Sakaraa, the controller and
serpent incarnation. But their eighth son was Svayam
Bhagavn. The highly fortunate Subhadr, your
grandmother, was also their daughter.
Svayam means Ka is not an aa.
|| 9.24.56 ||
yad yad hi dharmasya
kayo vddhi ca ppmana
tad tu bhagavn a
tmna sjate hari
Whenever the principles of religion deteriorate and the
principles of irreligion increase, the Supreme Lord, the
controller, manifests his form.
This verse explains the general reason for the Lords appearance.
|| 9.24.57 ||
na hy asya janmano hetu
karmao v mahpate
tma-my vineasya
parasya draur tmana
O King! But for the mercy of the excellent Lord, who is the
witness, there is no cause for the Lords appearance or
activities.
The cause of the jva being born and performing actions is his
previous karmas. This is caused by my. What is the cause of the
Lords birth and actions? Except for mercy (mym) for the jvas
(tma) of the Lord (tmana), there is no reason. According to
Viva-praka, my can mean mercy as well as deceit. The result
of his mercy is his birth and activities. By showing his birth and
activities, all the jvas can be delivered. The Lords is capable of
doing this because he is the most excellent (parasya). The cause of
his mercy is that he is the witness (drau) of the jvas, seeing the

jvas who have fallen into the ocean of suffering through repeated
birth.
|| 9.24.58 ||
yan my-ceita pusa
sthity-utpatty-apyayya hi
anugrahas tan-nivtter
tma-lbhya ceyate
Even the actions of the Lord in the form of the purua in
relation to my for creation, maintenance and destruction
of the universe, are his mercy alone. That mercy acts to
produce detachment from the world and attainment of the
Lord in the spiritual world.
Mercy being the cause of his appearance is shown by kaimutya.
The action in the form of glance of the Lord (pusa) upon prakti
(my-ceitam) for creation, maintenance and destruction of the
jvas bodies, is certainly (hi) because of his mercy. What then to
speak of his activities such as lifting Govardhana, which are
completely devoid of my? The Lords mercy consists of glancing
over my, thinking, Let the jvas get their material enjoyment
after attaining material intelligence and senses! But how can this
be mercy? The jvas, by enjoying material objects and undergoing
creation maintenance and destruction of the universe, simply
experience suffering. He acts so that the jvas become detached
from the world and its enjoyments, by bhakti, jna and vairgya,
and so that the jva can attain the Lord (tm-labhya). Without
intelligence and sense, the jva cannot attain bhakti or jna. The
cause of the creation of the world is mercy to the jvas.
buddhndriya-mana-prn jannm asjat prabhu
mtrrtha ca bhavrtha ca tmane 'kalpanya ca
The Supreme Lord manifested the material intelligence, senses,
mind and vital air of the living entities so that they could indulge
their desires for sense gratification, take repeated births to engage
in fruitive activities, become elevated in future lives and ultimately
attain the Lord. SB 10.87.2
|| 9.24.59 ||
akauhin patibhir
asurair npa-lchanai
bhuva kramyamy
abhrya ktodyama

The Lord acted to relieve the burden of the earth which was
being overtaken by demonic leaders of great armies, who
posed as kings.
Seven verses make clear the reason for the Kas birth and
actions. His mercy for the sdhaka and siddha devotees situated on
earth is shown. The Lord was merciful, because he destroyed
sasra for the demons by killing them.
|| 9.24.60 ||
karmy aparimeyi
manaspi surevarai
saha-sakaraa cakre
bhagavn madhusdana
The Supreme Lord, with the cooperation of Balarma,
performed activities beyond the comprehension of even
such personalities as Lord Brahm and Lord iva.
|| 9.24.61 ||
kalau janiyamn
dukha-oka-tamo-nudam
anugrahya bhaktn
supuya vyatanod yaa
He also spread his most pure glories which destroy
suffering, lamentation and ignorance to give mercy to the
devotees who would be born in the future Kali-yuga.
Having described the Lords mercy to the persons present at that
time, ukadeva describes the Lords mercy for persons in the future.
|| 9.24.62 ||
yasmin sat-kara-pyue
yaas-trtha-vare sakt
rotrjalir upaspya
dhunute karma-vsanm
A person who, with ears like cupped hands, drinks just once
topics of the Lord, which are nectar for the ears of the
devotees and the most famous holy place, destroys all
impressions of karma.
You have said that the fame of the Lord is supuya. That means by
hearing about the Lord one goes to Svarga. No, that is not so.
The ears are like cupped hands for drinking the water of the best
holy place, fame personified, which is nectar for the ears of the
devotees. Performing even camana with this nectar, what to speak
of drinking it, taking it just once, what to speak of many times, one

destroys ignorance, the impressions of karma. Even though the


Lord is not present, must by hearing his glories one crosses sasra.
|| 9.24.63-64 ||
bhoja-vy-andhaka-madhurasena-darhakai
lghanyehita avat
kuru-sjaya-pubhi
snigdha-smitekitodrair
vkyair vikrama-llay
nloka ramaym sa
mrty sarvga-ramyay
Ka, whose actions are praised by the descendants of
Bhoja, Vi, Andhaka, Madhu, rasena, Darha, Kuru,
Sjaya and Pu, pleased his devotees by his pleasing,
affectionate glances, his satisfying instructions and his
heroic actions, using his body which was pleasing in all
aspects.
All the associates possessing unlimited greatness who were present
at that time to witness his actions directly are worthy of praise.
Being the objects of his prema, attracted to drinking the sweetness
of his form with their eyes, giving success to all their senses such as
the ears, they were most fortunate. His glances were pleasing and
affectionate. His words fulfilled all desires (udarai). He gave bliss
to his dear human devotees (nlokam) by his pastimes of moving
his sweet feet, or showing his pride and valor in vra-rasa.
|| 9.24.65 ||
yasynana makara-kuala-cru-karabhrjat-kapola-subhaga savilsa-hsam
nityotsava na tatpur dibhi pibantyo
nryo nar ca mudit kupit nime ca
The joyful gops and priya-narma-sakhas drank with their
eyes Kas face, a continual festival of delight, with its
playful smile, attractive with beautiful cheeks and ears
shining from his makaras earrings. But they could not be
fully satisfied, and became angry with the creator who made
their eyes blink.
However, among the devotees, the inhabitants of Vraja, and among
the inhabitants of Vraja, the gops and the priya-narma-sakhas,
such as Subala, were the best among all for drinking Kas
sweetness. They were the most fortunate of all. Of all his limbs, his
face is the sweetest. His face is divided in two parts, upper and
lower, giving great sweetness. However of all the great

sweetnesses, the great sweetness of his smile, like an emperor,


resides on his lips. This portion is described. His had ears lit by his
makaras earrings, and cheeks lit and made attractive to the viewer
(subhagam) by those earrings. And on that face was a smile
indicating his joy, longing and fickleness. Just as his ears were more
beautiful than his earrings, making the earrings more beautiful, so
his cheeks were more beautiful than those earrings. When he
chewed betel nut, though both the earring and smile were
charming, the smile was more splendid than his earrings, because of
the smiles purity, because of its softness, and because of its
inflation caused by the betel nut inside.
Though they drank that smile with the cupped hands of their eyes,
they were not satisfied with it, because of the beauty of the edges
of his mouth with red lips and teeth, because of its all-controlling
nature of all the types of sweetness, because of its light which
extinguished all types of suffering, because it created greed in
cakora bird hearts of the devotees to drink that sweetness, because
it increased the ocean of desire in the young women, and because
its very nature was to create symptoms of madness, which
destroyed the self-control of the innocent young women of Vraja.
Unable to tolerate the blinking of their eyes, they became angry
with the creator of blinking (nime). Among the women, only the
gops, and not others, exhibited rha-mah-bhva in which they
could not tolerate the blinking of their eyes. Among the men, only
Kas priya-narma-sakhas, such as Subala, and not others, had
such experiences, since it is impossible for only the gops and the
priya-narma-sakhas to have rdha-bhva. This is stated in Ujjvalanla-mai.
dy premntik tatrnurgnt samajas
ratir bhvntim sm samarthaiva prapadyate
ratir narma vayasynm anurgntim sthitim
tev eva subaldn bhvntm eva gacchatti
Some of the Lord's conjugal lovers experience the varieties of love
to the stage of prema, others to anurga. Others attain the state of
mah-bhava. The narma-vayasya friends attain up to anurga, and
Subala and his associates attain up to the stage of mah-bhva.
Ujjvala-nla-mai 14.232-233
|| 9.24.66 ||
jto gata pit-ghd vrajam edhitrtho
hatv ripn suta-atni ktorudra
utpdya teu purua kratubhi samje
tmnam tma-nigama prathaya janeu

When he was born, Ka left Vasudevas house and went to


Vraja, in order to display to the world the highest prema.
After killing demons and liberating them, he married many
women and produced hundreds of son by them. As para
brahman in human form, he worshipped himself through
sacrifice and established path of the Vedas belonging to him
alone, for the benefit of the people.
What are Kas birth and activities? In response to this
question, all at once, ukadeva, in two verses, describes everything
in summary, with a desire to satisfy his own longing and increase
the longing of Parkit. Ka went from Vasudevas house to
Vraja, in order to increase (edhitrtha), in order to reveal the
greatest degree of the crest jewel of human goals, prema, since
Kas primary goal in appearing was to display prema, and prema
attained its highest peak in Vraja. He killed the enemies. One of his
goals was to give liberation to the demons. In his wives, he
produces hundreds of sons. This illustrated his establishment of
dharma. He is called purua because he is para-brahman with a
human form. He worshiped himself through sacrifice because there
is no other person worthy of worship. Why did he worship? He did
this to establish his own path of the Vedas.
|| 9.24.67 ||
pthvy sa vai guru-bhara kapayan kurm
anta-samuttha-kalin yudhi bhpa-camva
dy vidhya vijaye jayam udvighoya
procyoddhavya ca para samagt sva-dhma
He destroyed the heavy burden of the earth, by annihilating
with his glance the armies of kings in battle, by creating
enmity within the family, and loudly proclaimed the victory
of Arjuna. After speaking spiritual knowledge to Uddhava,
he resided in Dvrak in aprakaa-ll.
This verse explains his goal of ridding the earth of its burden. By his
glance he destroyed the armies of kings. The purpose is explained.
He loudly proclaimed the victory of Arjuna (vijaye). He announced
to the people that all had been conquered by Arjuna. Another goal
was to display bhakti, jna and vairgya. He thus instructed
Uddhava. He stayed in Dvrak (svadhma), giving up visibility in
this world. And in his form of Nryaa he went to his abode of
Vaikuha.
The commentary rtha-darin on the Twenty-fourth Chapter of
the Ninth Canto has been completed to give pleasure to the hearts
of the devotees in accordance with the views of the cryas.

I am drowning in an ocean of offenses and am bound up with inner


pain. May the devotees pull me out with the stick of their merciful
glance. I have completed the Ninth Canto on the fifth lunar day of
the waxing moon of Vaikha month on the bank of Rdh-kua.