jāto gataḥ pitṛ-gṛhād vrajam edhitārtho

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jāto gataḥ pitṛ-gṛhād vrajam edhitārtho

hatvā ripūn suta-śatāni kṛtorudāraḥ

utpādya teṣu puruṣaḥ kratubhiḥ samīje

ātmānam ātma-nigamaṁ prathayañ janeṣu

When he was born, Kṛṣṇa left Vasudeva’s 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 Kṛṣṇa’s birth and activities?” In response to this question, all at once, Śukadeva, in two verses, describes everything in summary, with a desire to satisfy his own longing and increase the longing of Parīkṣit. Kṛṣṇa went from Vasudeva’s house to Vraja, in order to increase (edhitārthaḥ), in order to reveal the greatest degree of the crest jewel of human goals, prema, since Kṛṣṇa’s 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 puruṣaḥ 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 ||

pṛthvyāḥ sa vai guru-bharaṁ kṣapayan kurūṇām

antaḥ-samuttha-kalinā yudhi bhūpa-camvaḥ

dṛṣṭyā vidhūya vijaye jayam udvighoṣya

procyoddhavāya ca paraṁ samagāt sva-dhāma

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 Dvārakā in aprakaṭa-līlā.

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, jñāna and vairāgya. He thus instructed Uddhava. He stayed in Dvārakā (svadhāma), giving up visibility in this world. And in his form of Nārāyaṇa he went to his abode of Vaikuṇṭha.

The commentary Śārātha-darśinī 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 ācāryas. 

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 Vaiśākha month on the bank of Rādhā-kuṇḍa.

[1][1] Svāhā was one daughter of Dakṣa mentioned in verse 48

[2] Pāṇini 83.19

[3] See SB 3.6.9.

[4] Pāṇini 2.3.5

[5] Śukra, Venus is a planet.  Kaśyapa probably means the zodiac sign Cancer.

[6] Dhruvaloka is situated above the sun, but below Maharloka. See the commentary on SB 5.23.9, for details.

[7] A kṣaya-tithis is a solar day in which a particular lunar tithi does not start before sunrise and finished before the next sunrise. Saṅkranti is a day on which the sun enters a new zodiac sign. Vyatīpāta days are new moon day falling on a Sunday, or when the moon is in certain constellations.

[8] He seems to be another son of Death described in SB 4.8.5.

[9] Svārthe ṣyañ Pāṇini 5.1.124, Vārtikā.

[10] Pṛthu is a śaktyā veśa avatāra.

[11] Nāgas have many hoods.

[12] The sādhya form is mentioned here because the final destruction of the knot of ignorance actually takes place in bhāva-bhakti, not sādhana bhakti, though sādhana-bhakti leads to bhāva-bhakti.

[13] Rāja means “he was pleasing” as well as king. This was explained in SB 4.16.15.

[14] 12 Ādityas, 8 Vasus, 11 rudras and 2 Aśvins. This is actually thirty-three devatās.

[15] How he got his name is related in SB 4.19.18.

[16] Another version has raṁhasaḥ.

[17] Perhaps this is a mistake. The usual meaning is “he who dwells in the light.”

[18]This is called Hiraṇyagarbha.

[19] The gate or site is Nirṛti and the sense organ (subtle) is Lubdhuka.

[20] This seems to be a different version. 

[21] Fear was born in Adharma’s lineage as the son of Quarrel and Profanity, along with Death, according to SB 4.8.2-4. Death had five children named Vyādhi, Jarā (Kāla-kanyā), Śoka, Tṛṣṇā and Krodha according to Agni Purāṇa.

[22] During mahā-pralaya no material bodies or hearts exist.

[23] Purañjana went with his friend Dyumān to the city of Vibhrājita by the two gates. This means that the jīva along with the subtle sense organ of the eye, contacts the sense object form through the gross organ of the eye (the gate).

[24] It seems there is another version with rasaj-jñaḥ instead of kṛta-jñāḥ.

[25] His lineage from Dhruva is described in SB 4.13.15.

[26] Alternative is nāmabhiḥ.

[27] They became the Manus of the third, fourth and fifth Manvantaras.

[28] This seems to indicate that though the days were longer in summer, it was not excessively hot, and though the days became shorter in winter, the days were not excessively cold.

[29] This would apply relative to Āryavarta. It would gradually speed up during each rotation when it came to Āryavarta and slow down in the opposite area behind Meru. The accelerated section (and decelerated section) would gradually shift around Meru during the year. 

[30] It appears from this description that before the time of Priyavrata the days and nights were equal, but by his will made the length of the days and nights change throughout the year.

[31] The areas ruled by the sons cluster around Mount Meru on Jambūdvīpa.

[32] This is an alternate reading.

[33]This is an alternate version.

[34] Ilāvṛta, Bhadrāśva and Ketumālā are exceptions.

[35] Only nineteen names are given.

[36] The top of Sumeru measures 32,000 yojanas according to verse 7. The dimension of Brahmā’s city should thus probably not be 10, 000,000 yojanas or a thousand ayutas. Ayuta could mean “many” in this case. 

[37] The devatās of the directions starting from east are Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera, Śiva,

[38] This mountain range separates Bhadrāśva from Ilāvrṭa.

[39] The last three mountain ranges create the borders between the varṣas north of Ilāvṛta.

[40] He is the Manu following Vaivasvata Manu.

[41] The total width of Bhārata is 9000 yojanas. Each division would be 1000 yojanas wide. A person would be limited to only one of these divisions for his life.

[42] This means sense devatās, senses and sense objects.

[43] This seems to be the pippala tree. The dimensions of the Jambhū tree are mentioned in SB 5.16.12 as 1100 yojanas high and 100 yojanas wide.

[44] This is an alternate version of the line : bhedenaikāntam advayam.

[45] Dhruvaloka is 3,900,000 yojanas above the earth. It is above Svarga and below Maharloka. Maharloka is 13,900,000 yojanas above the earth. The breath or width is said to be the same in the commentary by using the dual case. However from the commentary of the next verse and verse 42 say that the width of Lokāloka is 82,200,000 yojanas. Perhaps there is a mistake and the meaning is” the extent of the height is up to Dhruvaloka.”

[46] The word bhūgola is used here, though it seems to refer to bhū-maṇḍala.

[47] 493,200,000 according to my calculation. 

[48] If the maṇḍala touched the edges of the shell of the universe, it would not move downwards at all.

[49] The distance from the center of Meru to the far edge of Lokāloka is 123,300,000 yojanas. From the far edge of Lokāloka to the edge of Bhū-maṇdala is another 123,300,000 yojanas. Thus the radius of Bhū-maṇḍala is 246,600,000 yojanas and its diameter is 493,200,000 yojanas.

[50] The word golaka is used. This means a globe. Here is should mean a semi-sphere, since the comparison is made to half a seed.

[51] The distance from Meru to the middle of Mānasottara was calculated to be 15,750,000 yojanas in the commentary on SB 5.20.35.

[52] This is an approximation of pi =3.1416. Circumference = pi x diameter.

[53] This statement will make some people infer that Meru is the North Pole.

[54]Though the sun moves from east to west in the sky from our point of view, in relation to the zodiac and other stars, the sun appears to move from Aries to Taurus, to other signs in the opposite direction. Thus the sun can be said to moving counterclockwise as well as clockwise.

[55] Normally ghaṭikās are 24 minutes each. 30 ghaṭikās would be 12 hours. Sometimes it can be taken as half that amount, or 12 minutes. Then 30 ghaṭikās would be 6 hours. 

[56] A yāma is about three hours, so the first yāma would be three hours after sunrise. The third yāma would in the afternoon.

[57] This is one quarter of the circumference of 95,100,000 yojanas.

[58] This does not correspond to the diameter given in verse 7. There are 30 muhūrtas in a day. 95,100,000/30=3,170,000

[59] Possibly this is because of the width of the wheel, which must be 100,000 yojanas wide. If it travels in the center of the road which is 200,000 yojanas wide, 50,000 yojanas of the wide would protrude over the center of the road.

[60]The first axel is then 15,750,000 yojanas long. This is the distance from Meru to the middle of Mānasottara. According to SB 5.23.1, Dhruvaloka are 3,900,000 yojanas above the earth.

[61] To cover this distance would take about 1/3 of a minute.

[62] This is approximately 27 days.

[63] This is a solar month of approximately 30 days.

[64] Annaṁ prāṇāḥ is found in Taittirīya Brāhmaṇa 3.2.3.4.9.

[65] It appears there is discrepancy in some versions, but Viśvanātha says three lakṣa above the moon means five lakṣas above the earth. This figure will give the correct dimensions for the total size of the universe.

[66] Parivatsara can refer to the solar year or to the Jupiter year which is 360 days.

[67] Anuvatsara sometimes means the lunar year, but here probably means simply a solar year.

[68] This is in the direction opposite the sun and the other planets.

[69] This is an alternate version.

[70] The form of Ananta which holds up the universe is a śaktyāveśa form according to Laghu-bhāgavatāmṛta.

[71] Ananta seems to have both a snake form and a human form.

[72] These are a class of Pitṛs.

[73] The ten topics of Bhāgavatam were described in SB 2.10.1-2: atra sargo visargaś ca

sthānaṁ poṣaṇam ūtayaḥ manvantareśānukathā nirodho muktir āśrayaḥ.

[74] This seems to be smṛti.

[75] prādhānyena vyapaeśā bhavanti

[76] Bhṛtyāparādhe svāmino daṇḍaḥ iti nyāya.

[77] [77] The śaktis are mentioned in Hari-bhakti-vilāsa 6.19 commentary in relation to pīṭhā-pūja: Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā, Prahvī, Satyā, Īśānā and Anugrahā

[78] Perhaps in this list the jīva is not included and citta is added instead to make twenty-five elements.

[79] In verse 6 also the Viṣvadevas and Sādyas were born.

[80] Sūcī-kaṭāha nyāya. 

[81] He is the seventh Manu, Vaivasvata, also known as Satyavrata.

[82] He is the eighth Manu.

[83] This is aṅga-nyāsa.

[84] A ghaṭikā is twenty-four minutes.

[85] This would be from the seventeenth to twenty-fifth ghaṭikā. Pratyuṣa would from the twenty-sixth to thirtieth ghaṭikā. This is assuming day and night are equal in time.

[86] It is found in Mahābhārata 12.329.17.

[87] Kaśyapa and Aditi gave birth to Tvaṣṭā. His son through Racanā, a daughter of the demons, was Viśvarūpa.

[88] Pāṇini 6.1.223

[89] Pāṇini 6.2.1

[90] Perhaps this refers tohis beauty, fragrance, sound of his voice, youthfulness, tastiness, liberality (audārya) and mercy, mentioned in Mādhurya-kadambinī.

[91] One hasta is eighteen inches.

[92] The plural is used to indicate that Indra killed not one person but many—guru, brāhmaṇa, brother.

[93] Mahat-tattva, ahaṅkāra, and the five tan-mātras.

[94] The Kṛttikās were only the mothers of Skanda only because they first gave him breast milk. Agni was the father only because he preserved Śiva’s semen for many years.

[95] See SB 2.5.19 and SB 2.10.13.

[96] In this list air is missing.

[97] This seems to be a different version.

[98] Varuṇa wsa the ninth son of Aditi. The list is given in SB 6.6.39.

[99] This is another name of the same month.

[100] Since the vow starts after the dark moon of the following month (Mārgaśira), during the waxing phase of the moon, and the vow ends on the full moon of Kārttika month, the vow does not last a full year, but would be two weeks short. Only in the case of adding an extra Puruṣottama month would there be over a full year’s vow.

[101] This probably means the jīva.

[102] When Kṛsṇa appears, all other forms enter into Kṛṣṇa’s body.

[103] Sūtrātmā or Mukhya-prāṇa is a deity embodying all jīvas in the subtle state of mahat-tattva, before ahaṅkāra becomes manifest.    

[104] Sūtrātmā or Mukhya-prāṇa is a deity embodying all jīvas in the subtle state of mahat-tattva, before ahaṅkāra becomes manifest.   

[105] Another version has dyauḥ. Thus the heavens also delivered goods.

[106] These two definitions of sakhya are given in BRS 1.2.188.

[107] This is explained in the commentary on BRS 1.2.198.

[108] The normal progression of ages is kaumāra from 1-5 years, paugaṇḍa from 5-10 years, kaiśora from 10-15 years and yauvana above 15 years.

[109] Viṣvanātha’s text has bhayam āśritaḥ.

[110] Another version has anti sāpy akutobhayā.

[111] Fat or medas is a dhātu which resides in the abdomen.

[112] Nṛsiṁha appeared during the sixth Manvantara.

[113] Here cause and effect refer to prakṛti (cause) and its transformations (effect).

[114] Pure bhakti will give higher results.

[115] Inclination refers to ūti, the fifth topic of Bhāgavatam.

[116] Śūdras perform saṁskāras without mantras.

[117] The other three duties are studying scripture, giving charity and worshipping the Lord personally, not for others.

[118] A cṇḍala is born of a brāhmaṇa woman and śūdra man.

[119] Nāda is the semicircle, which is combined with a dot, anusvara, to form the glyph used to write the syllable oṁ.

[120] Sūtrātma is mahat-tattva with a tinge of rajas.

[121] Kāraṇa often refers to the subtle body.

[122] Viśva, taijasa and prajñā also refer to waking, dreaming and deep sleep states.

[123] He was another son of Priyavrata.

[124] This is Viśvanātha’s translation. It seems the word viviktana is actually vivaktana (you should chant). Thus the meaning would change.

[125] This fire is said to exist beneath the ocean.

[126] Viśvanātha takes the word as abhavaḥ instead of bhavaḥ.

[127] Svabhāva is the cause of transformation.

[128] This is an animal with eight legs and the strength of an elephant and lion.

[129] This is perhaps a firearm.

[130] This is in place of sammatām in another version.

[131] Kāka-golokākṣi-nāyā. The crow is said to have one eyeball, and moves it from one socket to the other as required. Similarly one phrase can be applied to two items where required in the sentence.

[132] Sūtrātmā is a transformation of mahat-tattva tinged with rajas.

[133] This is not the case with installed deities.

[134] In a series of words with mixed gender, all the items can be referred to by the neuter singular. Pāṇini 1.2.69

[135] The Lord appeared from Pṛśni, Aditi and Devakī to fulfill his promise.

[136] Arśādibhyo c: the suffix ac is added to words starting with arśa with a possessive meaning. Pāṇini .2.127

[137] The word padaiḥ cannot refer to his feet, because the word is in the plural, not the dual.

[138] Water is given during the saṅkalpa, a ceremony performed at the commencement of a vow or worship.

[139] The original forms remained in Vaikuṇṭha and in the present pastime they assist the Lord in the fight. Their expansions playing the roles of demons stayed n the material world until Kṛṣṇa liberated them.

[140] See SB 5.20.39.

[141] This is another version, instead of utkalaḥ.

[142] The commentary on this verse mentions that after every Manvantara there is a devastation. Matsya appears after every devastation.

[143] Sudyumna, who was born as a daughter and then transformed into a man, and the nine other sons of Vaivasvata Manu have been described already. Now the tenth son, Ikṣvākau is described.

[144] Gatyartha-karmaṇi Pāṇini 2.3.12

[145] Māndhātā had three sons, Purukutsa, Ambarīṣa and Mucukunda.

[146] This Tretā-yuga was in the twenty-fourth cycle of yugas of Vaivasvata Manu. The present cycle is the twenty-eighth.

[147] This description starts in SB 9.6.4.

[148] Sudyumna was the son of Śraddhadeva, Vaivasvata Manu. SB 9.1.22

[149] Paraśurāma appeared in the seventeenth or twenty-second cycle of yugas in Vaivasvata Manvantara according to Labhu-bhāgavatāmṛta.

[150] He is a śaktyāveśa form according to Laghu-bhāgavatāmṛta.

[151] The other sons and their descendents were described in SB 9.15.3.

[152] This is another appearance of Dhanvantari, apart from appearing during the churning of the Milk Ocean.

[153] See commentary on SB 9.19.29.

[154] SB 9.18.46 describes Yayāti as the ruler of the seven islands. This must mean seven varṣas out of nine belonging to Bhārata-varṣa. Simultaneously Ambarīśa ruled the seven islands made by the seven oceans.

[155] She is called Pivarī in the Matsya Purāṇa.

[156] This is another name for Kṛtvī, mentioned in the Bhāgavatam verse.

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