Canto 10 - Chapter 50: The Lord ensconces Himself in a fortress (built by Him in the western sea under the name of Dwaraka)

Śrīmad Bhāgavata-Mahāpurāṇa

Book Ten (Latter Half)
Discourse L
The Lord ensconces Himself in a fortress (built by Him in the western sea under the name of Dvārakā)

Śrī Śuka began again : Their husband being dead, Asti and Prāpti, the two wives of Kaṃsa, O Paṅkṣit (the foremost of the Bharatas), went away stricken with sorrow to the house of their father: so the tradition goes. (1)
Seized with agony they made known to their father, Jarāsandha, the ruler of the Magadhas, all that had contributed to their widowhood. (2)
Full of grief and indignation of hear that unpleasant story, O protector of men, Jarāsandha put forth a supreme endeavour to rid the earth of the Yādavas. (3)
Protected by three and twenty Akṣauhiṇis* he besieged Mathurā, the capital of the Yadus, on all sides. (4)

Taking a full view of his army, which resembled an ocean that had overflowed its banks, of His own city besieged by it and of His people (near and dear ones) stricken with fear, Śrī Kṛṣṇa—who was no other than Lord Śrī Hari (Viṣṇu) appearing in a human semblance from some motive (viz., for removing the burden of the earth), pondered over (reviewed) the purpose of His descent (on this earthly plane) as well as on what was equal to the time and place in question. (5-6)
(He took no time in arriving at a decision and said to Himself,) "I shall certainly destroy this army of all dependent chiefs, brought together by Jarāsandha (the ruler of the Magadhas), reckoned as many Akṣauhiṇīs strong and consisting of foot soldiers, cavalry, chariots and elephants—a concentrated burden on the earth (and therefore easy to dispose of). Jarāsandha, however, is not to be killed (at once) as (in the event of his being let off) he is expected to put forth renewed efforts to mobilize an army (so that I shall be spared the trouble of hunting up evil-doers). (7-8)
This present descent of Mine is directed towards this very end, viz., removing the earth's burden, protecting the virtuous and wiping out the vile. (9)
(why this alone,) other (divine) forms too (such as those of a boar and a man-lion) are duly assumed by Me (from time to time) for the vindication of righteousness as well as for putting a stop to (the mad career of) unrighteousness gaining ascendancy during certain periods." (10)

While Śrī Kṛṣṇa (the Protector of cows) was thus contemplating, there presently alighted from the heavens two chariots, possessing the effulgence of the sun and (each) accompanied by a charioteer and fitted with (necessary) appurtenances (such as armour and ensign). (11)
There also appeared of their own accord eternal divine weapons (of the Lord). Perceiving them, Śrī Kṛṣṇa (the Controller of the senses) immediately spoke to Saṅkarṣaṇa (as follows):—(12)
"See, noble Brother, the calamity that has come upon the Yadus, of whom You are the Guardian, O Lord! Here is Your chariot come, as well as Your favourite weapons (the plough, pestle and so on), (13)
Mounting the vehicle, sweep off this army and completely deliver Your people (thereby) from the disaster (that stares them in the face). Surely to this end is directed Our descent, which brings happiness to the virtuous, O Lord! (14)
Remove the earth's burden going by the name of the twenty-three Akṣauhiṇīs." Having thus fully deliberated, Balarāma and Śrī Kṛṣṇa (the two Scions of Daśārha) rode out of the city in their respective chariots, clad in armour and armed with Their own weapons and surrounded by a very small detachment. Coming out of the city into the open land, Śrī Hari, who had Dāruka for His charioteer, blew His conch (thereby challenging the enemy to encounter Them). (15-16)
From that followed a shivering occasioned by terror in the heart of the enemy's ranks. Looking intently at the two (divine) Brothers, Jarāsandha (the ruler of the Magadhas) said to Them, "O Kṛṣṇa, the vilest among men, for very shame I do not wish to fight with you, a youngster, (especially) when you are alone. (No,) I am not going to have an encounter with you, O stupid fellow, who remained concealed (so long); (therefore), get away, O slayer of your (own) maternal uncle! (17-18)
If there is an itching in you (for a combat), O Balarāma, offer battle to me and have patience (to see the result). Casting off your body torn with my shafts, (either) ascend to heaven or slay me (if you can). (19)

The glorious Lord replied : The valiant never brag; they only exhibit their manliness. We do not (however) take your words to heart, O knig, full of grief as you are (over the death of your son-in-law, Karhsa) and about to die. (20)

Śrī Śuka continued : Marching towards Balarāma and Śrī Kṛṣṇa (the two Scions of Madhu), Jarāsandha (the foster-son of the demoness Jarā*, who had joined the two halves of his body into one) surrounded Them, including Their troops, vehicles, flags, horses and charioteers, with a very powerful and huge multitude of troops even as a tempest would envelop the sun and a fire with clouds and particles of dust respectively. (21)
Stricken with grief not to perceive on the battle-field the chariots of Śrī Kṛṣṇa and Balarāma, distinguished with ensigns bearing the emblems severally of Garuḍa (the king of birds, the carrier of Lord Viṣṇu) and a palmyra tree, the women (of Mathurā), who had climbed up to the attics (on the fort) and (tops of) mansions and gates of the city, fell into a swoon. (22)
Seeing His own (small) force oppressed with the formidable shower of shafts repeatedly discharged by clouds in the shape of hostile troops, Śrī Hari twanged His excellent Śārṅga bow, esteemed by the gods and demons (alike). (23)
Taking arrows out of His quiver and fitting them (to the bow), pulling the string (of the bow) at full length and discharging volleys of sharp arrows and striking down chariots, elephants, horses and foot-soldiers (on all sides) without interval, the Lord whirled as a revolving fire-brand. (24)
Elephants fell dead with the frontal globes on their foreheads plit up; horses (too) dropped dead in large numbers with their necks cut off with shafts; chariots toppled down with their horses, ensigns, charioteers and masters struck down, and foot-soldiers fell prostrate with their arms, thighs and necks severed. (25)
On the field of battle were set flowing in hundreds streams of blood issued from the bodies of foot-soldiers, elephants and horses that were being mowed down—streams in which arms (of fallen soldiers) floated like (aquatic) serpents, the heads of men like tortoises, their hands and thighs like fishes, the locks of men like duck-weeds and their excellent and big gems and ornaments like gravel and stones. The streams were thick with shoals in the shape of killed elephants and alligators in the shape of slain horses; (nay,) they were full of waves in the shape of bows and bushes in the shape of (other) weapons, and looked terrible with eddies in the shape of shields (or wheels). They brought terror to cowards and encouragement to the valiant of one army to give battle to the other. By Saṅkarṣaṇa (Balarāma) of immeasurable prowess, even as He was (busy) annihilating the vainglorious enemies with His pestle, was brought to destruction (the remnant of) that force, led by Jarāsandha (the king of the Magadhas), (even) though it was hard to cross and fearful like the ocean and unfathomable (in prowess) and endless (in extent) O dear Parikṣit! That was (however) a mere amusing play on the part of Śrī Kṛṣṇa and Balarāma (the two sons of Vasudeva), the Rulers of the universe. (26—29)
The (aforesaid) discomfiture of the enemy's forces is no wonder on the part of the Lord who carries on the (processes of) creation, preservation and annihilation of (all) the three worlds by way of His (divine) sport, endowed as He is with endless attributes. Still the story is (being) told (at some length) as of Him who imitates the ways of mortals (and fought like two Kṣatriya) youths though capable of destroying any army whatsoever in a twinkling by mere will). (30)

(Even) as a lion would seize another with force, Balarāma caught hold of Jarāsandha, who though very powerful, had lost his chariot and was left (alone) with his life, his (entire) force having been wiped out. (31)
With intent to accomplish His (own) work (of concentrating all undesirable elements) through him Śrī Kṛṣṇa (the Protector of cows) prevented his being bound (by Balarāma) with the cords of Varuṇa as well as with human ropes, although he had (himself) killed (numberless redoubtable) foes (in the past). (32)
Let go by Śrī Kṛṣṇa and Balarāma (the two Lords of the universe) and (therefore) abashed, Jarāsandha (who was honoured by the valiant) resolved upon austerities but was stopped on the way by (other) kings (such as his friend and associate Śiṣupāla, the ruler of the Cedis and another sworn enemy of Śrī Kṛṣṇa, though related to Him by blood) by means of expressions consisting of words bearing sacred import and even worldly counsels saying "This discomfiture at the hands of the Yadus has been sustained by you through the binding nature of your own (past) actions." (33-34)
Ignored by the Lord on all his battalions having been wiped out, King Jarāsandha (son of Bṛhadratha) withdrew dispirited to the Magadh territory (his own dominions). (35)

Meeting the citizens of Mathurā, that had now been rid of (all) agony, and felt delighted at heart (and had now come out to greet and felicitate their Saviours), Lord Śrī Kṛṣṇa (the Bestower of Liberation) too returned—Śrī Kṛṣṇa, whose army remained (completely) unscathed and who was applauded by the gods and was (also) being covered with flowers in that He had crossed without any effort the ocean of the enemy's forces, nay, whose victory was being celebrated by Śūtas (heralds), Māgadhas (bards) and Vandis (panegyrists). (36-37)
Conchs and drums, kettledrums and clarionets as well as lutes, flutes and clay tomtoms sounded (of themselves) while the Lord was entering the city, whose road had been sprinkled (with water), (nay) which was full of merry men, was decorated with flags and resonant with the chanting of Veda and which had ornamental arches erected all round by way of festivity. (38-39)
Being strewn by women with flowers, curds unbroken grains of rice and sprouts, and lovingly regarded with eyes dilated through joy, the Lord presented to King Ugrasena (the ruler of the Yadus) all the untold wealth (found) lying on the field of battle and the jewellery of (killed) warriors, that had been brought by Him. (40-41)

Followed (each time) by an army consisting of the same number of (viz., twenty-three) Akṣauhiṇis, King Jarāsandha (the ruler of Magadha) fought in this way (as many as) seventeen times with the Yadus, who were protected by Śrī Kṛṣṇa (and were therefore invincible). (42)
Endowed (however) with the (inexhaustible and unequalled) might of Śrī Kṛṣṇa, the Vṛṣṇis annihilated his entire force. Let off by the Yadus (his enemies) on his troops having been killed, the monarch withdrew (to his capital). (43)
While the eighteenth encounter was yet to come, Kālayavana (a Yavana hero), despatched by the sage Nārada, appeared (on the scene) during the interval. (44)
Having heard (from the mouth of Nārada,* of whom he had enquired the names of foremost warriors on the earth's surface) of the Yadus as being his equals (in prowess), Kālayavana, who had no rival among men, came and besieged Mathurā with thirty millions of Mlecchas (non-Aryans or barbarians). (45)

Seeing him, Śrī Kṛṣṇa, who enjoyed the companionship of Saṅkarṣaṇa (Balarāma), thought (as follows): "Oh, a great calamity has surely overtaken the Yadus from both sides (viz., Kālayavana and Jarāsandha). This Yavana, who is followed by a huge army, has certainly invested us today. (And) Jarāsandha (the ruler of Magadha) will also come either today or tomorrow or the day after (at the latest). (46-47)
If Jarāsandha (the foster-son of Jarā, the demoness) comes while We are both (engaged in) contending with this fellow, the mighty Jarāsandha will (either) make short work of our relations or take them away (as captives) to his own capital. (48)
Therefore, we shall this (very) day construct a citadel which will be difficult of access to men (lit., bipeds) and, having ensconced our relations there, shall (return and) have the Yavana killed (by strategem)." (49)
Having deliberated thus, the Lord caused a fortress to be built in the (western) sea (by Viśwakarmā, the architect of the gods) as well as a city (inside the fortress), extending over (an area of) twelve Yojanas (96 miles) and containing all wonderful things—a city in which expert knowledge of architecture (a science attributed to Twaṣṭā, the architect of the gods) as well as (unique) masonic skill stood revealed, and which was specially constructed with roads, streets and quadrangles (strictly) conforming to the site (assigned to them in standard works on architecture). (50-51)
It was (duly) provided with gardens consisting of celestial trees and creepers as well as with wonderful groves and was built (according to a definite plan) with attics and gateways of crystal touching the (very) heavens with their domes of gold, barns of silver and brass adorned with gold pitchers, houses of gold with tops of jewels and floors of emerald, temples dedicated to the deities presiding over the foundation of houses and home-steads etc., and wooden sheds on the roofs of houses. The city was crowded with men belonging to the four orders of society and shone forth with palaces belonging to the rulers of the Yadus (Ugrasena and Vasudeva, Balarāma and Śrī Kṛṣṇa). (52—54)
The great Indra sent down (from heaven as a present) for Śrī Kṛṣṇa (his famous assembly hall known by the name of) Sudharmā as well as the Pārijāta tree (one of the five well-known species of celestial trees), stationed under the shade of which a mortal does not remain tied down to the characteristics of mortals (viz., hunger and thirst, old age and death, grief and infatuation). (55)
Varuṇa (the god of water) sent down (milk-) white horses with one dark ear and swift as thought; Kubera (the lord of treasures), the eight treasures; and the guardians of (other) spheres, the riches peculiar to themselves. (56)
Śrī Hari Himself having come down to the earth (in the form of Śrī Kṛṣṇa), O protector of men, others (such as the Siddhas too) returned (to Him) in toto whatever lordship had been granted (in their favour) by the Lord for the (successful) execution of their charge. (57)
Transferring all the people (of Mathurā) to that retreat by dint of Yoga (His supernatural power), and having duly conferred with Balarāma, who was looking after (the rest of) the people (at Mathurā), Śrī Kṛṣṇa, the Dispeller of the agony of His devotees, issued out of the city gate, wearing a garland of lotuses and unarmed. (58)

• The Lord did not kill the Yavana Himself obviously because he had been got as a boon from Lord Śiva, who had further ordained that the boy would prove a terror to the Yadus. (Vide Viṣṇu-Purāṇa V.xxiii. 1—4)
  Thus ends the fiftieth discourse entitled "The Lord ensconces Himself in a fortress", in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Saṃhitā.