Having thus commanded Gada and Shāmva the highly powerful Pradyumna made, by his illusory power, millions of his own self and dispelled the dreadful darkness created by the Daityas. Seeing him, the destroyer of enemies, the king of gods was highly pleased (65–69). As the Divine soul lives in all human souls so the creatures saw Krishna's son in every one of the enemies (67). The highly powerful son of Rukshmini thus fighting the night elapsed and three fourths of the Asuras were killed (68). At that time when Jayanta repaired to the Ganges issuing from Vishnu's feet for reciting his evening prayers, Krishna's son fought alone with the Daityas. And afterwards when Pradyumna recited his evening prayers in the etherial Gangā the highly powerful Jayanta alone fought with the Daityas (69-70).
CHAPTER CCXLIV. THE DESTRUCTION OF VAJRANABHA
Vaishampāyana said:—Thereupon after the sun, the eye of the world, had risen for three Muhurttas the deity Hari came there riding on Garuda, the enemy of the serpents [1]. O descendant of Kuru, the king of birds Garuda, coursing more quickly than even the swans, air and the wind, went to Sakra in the etherial region (2). Coming near Vāsava, the lord Krishna duly blew the conch Panchajunya which increased the fear of the Daityas (3). Hearing that sound Pradyumna, the slayer of his enemies, came near His father Keshava who said to him "Speedily kill Vajraalbha" (4). Afterwards he again said to him "Go there on Garuda's back" Saluting the foremost of celestials Indra and Upendra he did so. O emperor Bhārata, riding on Garuda, fleet like the mind Pradyumna approached his great rival Vajranābha (5–6). Seated on Garuda firmly the the heroic Pradyumna, well read in the use of all weapons, struck Vajranābha (7). The highly powerful Vrajranābha was wounded on the breast with a club by the high-souled Krishna's son seated on Garuda. That Daitya hero, sorely mailed by Pradyumna with his club, lost consciousness; and bewildered like one dead he vomitted blood again and again (9). Thereat Krishna's son, irrepressible in battle, told him "Be consoled". Thereupon on regaining his consciousness in a moment the heroic Vajranabha said to Pradyumna:—"Well done! Oh highly powerful Yadava. By your prowess you have become an illustrious enemy of mine. Now is the time for me to strike you in return; wait here firmly (10-11)." Saying this and roaring like a hundred clouds the king of Daityas discharged, with great force, a huge club adorned with bells. (12). O king wounded sorely on his forehead with that club that foremost of Yadus, Pradyumna, vomitted blood and lost his conciousness (13). Seeing it the divine Krishna, the slayer of his enemies, blew his Panchajanya conch as if consoling his son. At the sound of that Panchanjanya bow the highly powerful Pradyumna revived and stood up. O Bhārata, beholding Pradyumna consoled, all the worlds especially Indra and Keshava were greatly delighted (14-15).
O Janamejaya, afterwards according to Krishna's desire his discus, set with thousands of sharpened axles and destructive of the Daityas, came into the hand of his son. Saluting the high souled Indra and Upendra he discharged it for destroying his enemy. O Bhārata, that discus, discharged by Nārāyana’s son, separated Vajranābha's head from his body before the very presence of the Daityas (16–18). The dreadful Sunābha, bent upon killing his enemies and taking delight in battles, was killed by Gada in the battle-field although he was very careful. With sharpened arrows Shāmva, the aggrandiser of his enemies, converted in the battle-field, the enemies of the immortals into the family members of Yama. After the destruction of the great Asura Vajranābha, Nikumbha, in fear of Nārāyana, fled to the city of Shatpura (19–21).
In this way, after the irrepressible enemy of the gods, Vajranabha had been slain, the two high-souled Haris came down to the city of Vajra (22). Having consoled the boys and old persons stricken with fear those two foremost of celestials established peace there (23). O king, thereupon following Vrihaspati's advice and consulting (with him) about the present and future (arrangements) the highly powerful and great Indra and Upendra divided Vajranābha's kingdom into four parts. O king, one-fourth of that kingdom, gained by conquest, was given to Jayanta's son Vijaya, one-fourth to Pradyumna's son, one-fourth to Shāmva's son and the remaining one-fourth to Gada's son Chandraprabha (24–26). O king, with great pleasure Sakra and Keshava divided into four parts also the four koti villages and one thousand prosperous branch cities like the town of Vajra of the kingdom of Vajranābha. O hero, the heroic Vāsava and Keshava also divided, into four parts, various warm clothings, deer-skin, cloths and jewels (27–28). Thereupon those heroic kings, the great descendants of Sakra and Mādhava, were annointed there before the Rishis by the gods Sakra and Krishna with the water of Gangā issuing from Vishnu's feet, accompanied with the music of celestial bugles (29–30). Vijaya, from before, could range in the etherial region, Mādhava's descendants, on account of the virtues inherited from their mother, practised it also (31).
Having thus installed them all the Divine Vāsava said to Jayanta "O heroic victor of armies, it behoves you to protect all these kings. O sinless one, of them one is a perpetuator of my race and the other three are born in the family of Keshava. By my command none amongst creatures will be able to kill them. They will acquire practice of going to the celestial region and Dwarakā protected by the Bhaimas through the etherial way. Give them, as they like, elephants born from those of the quarter, horses born from the race of Ucchaisrava and chariots constructed by the celestial Architect himself (32–35). O hero, give Gada and Shāmva two sons of the elephant Airavata capable of coursing in the sky named Shatrunjaya and Ripunjaya by which these two Bhaimas may come here by the etherial way for seeing their sons and may return to the city of Dwaravati protected by the Bhaimas" (36–37).
Having issued this command the divine Purandara returned to the celestial city and the Lord Keshava to Dwarakā (38). The highly powerful Pradyumna, Gada and Shāmva waited there for six months. And after the kingdoms of their sons had been firmly established they returned to Dwārakā (39). O immortal-like king, those kingdoms still exist by the side of the mount Sumeru and will flourish so long the world subsists (40). After the termination of the war of clubs and the departure of the Vrishnis to the celestial region Gada, Pradyumna and Shāmva repaired to the city of Vajra (41). O king, after living there for a long time, they, by their respective virtuous deeds and the favour of Janārddana, the Creator of the world, again returned to the celestial region. O king, I have thus described the history of Pradyumna. It showers blessings, fame and long life and destroys the enemies. Dwaipayana has said that the sons and grandsons, of the persons who reads or hears it, become freed from diseases and multiply riches and health. He also attains to great fame (42-44).
CHAPTER CCXLV. THE CELESTIAL ARCHITECT BUILDS DWARAKA
Vaishampāyana said:—Krishna, seated on Garuda's back, saw the city of Dwārakā, resembling the abode of the celestials, filled with echoes on all sides, the mount Mani, sporting-houses, gardens, forests, turrets and court-yards, (1-2). After the arrival of Devaki's son Krishna at the city (of Dwārakā), the king of gods sent for the celestial Architect and said:—"O foremost of artizans, if you wish to do what pleases me, do you, for satisfying Krishna, make his beautiful city more exquisite. O foremost of gods, encircling it with hundreds of gardens do you build the city of Dwārakā after that of the celestials (3-5). Adorn the city of Dwāravati with all the jems that you will see in the three worlds, for the highly powerful Krishna, rising up for all the works of the gods, always plunges into the dreadful ocean of war". Thereupon repairing to the city of Dwāravati at the words of Indra Vishwakarmā adorned it after Amarāvati. Beholding the city of Dwārakā adorned by Viswakarma with all celestial materials and having accomplished all his objects the Lord Nārāyana Hari, the master of Dāshārhas and ever riding on a bird, entered there. While he entered the city of Dwārakā embellished by Vishwakarmā he saw beautiful trees (6-10). He saw that the city was encircled by ditches filled with lotus-stalks resembling the rivers Gangā (Ganges) and Sindhu (Indus), and in which were sporting the swans (11). As the sky is covered with gold-hued clouds so that city looked beautiful with sunny walls made of gold set on (the roofs of) the houses (12). Encircled with gardens resembling Nandana and Chaitraratha Dwarakā appeared beautiful like the sky stricken with clouds (13). On its eastern side shone a beautiful gate made of gold and jems and the picturesque hill Raivataka with its charming table-land, caves and yards. On the south were bushes adorned with creepers of five colours and on the west was one of the colour of a rain-bow. O king, the yellow mountain Venumān, resembling Mandara, was beautifying the north. The forests of Chitrak, Panchavarna, Pānchajanya and Sarvartuka were enhancing the beauty of the mount Raivataka (14-17). There were also the beautiful forests of Bhārgava and Pushpaka huge like the mount Meru, which were covered with creepers extending to the roots of the trees (18). There were also the forests of Shatavarta and Karavirakarambhi beautified by the trees of Ashoka, Veejaka and Mandāra. The huge forests of Chaitra, Nandana, Ramana, Bhāvana and Venumat were extending their beauty on all sides. O descendant of Bharata, on the east were the great river Mandākini adorned with Vaidurja and lotus leaves and a charming tank. Requested by Vishwakarma numberless gods and Gandharvas, for pleasing Keshava, had adorned the table-lands there. With fifty mouths, the sacred river Mandākini entered into the city of Dwārakā and gladdened the inhabitants thereof. Looking at the city of Dwārakā of incomparable beauty, encircled by ditches and walls, painted with yellow paints and embellished with sharpened Shataghnis and iron discuses Krishna saw that eight thousand cars, adorned with net-works of bells and flying banners, had made the city look beautiful like that of the celestials (19–26). He saw the firmly established city Dwārakā eight yojanas in length and twelve in breadth with double the number of colonies. That city, consisting of eight highways and sixteen crossings, was as if so made by Ushanā himself with one road, that even the women, what to speak of the Vrishnis, could easily fight there. Viswakarmā had laid out seven high roads for the arrangement of soldiers (27–29). Beholding the palaces of the illustrious Dāshārhas, in that best of cities, delightful to men, containing golden and jewelled stairs, filled with dreadful echoes and abounding in courtyards Devaki's son was highly pleased. The turrets of those palaces were adorned with flags, leaves and trees. Those palaces were adorned with golden domes resembling the summits of the mount Meru. The tops of the houses, as if covered with golden flowers and others of five colours, imitated the beauty of mountains with charming summits and caves. Filled with noise like unto the muttering of clouds and burning like forest-fire those houses, built by Viswakarmā, were looking like so many mountains and filled the sky with effulgence like the sun and moon. The city was embellished with forest trees and the noble Dāshārhas. The city of Dwārakā, adorned with cloud-like houses and the gods Vāsudeva and Indra, looked like the welkin stricken with variegated clouds. The house, built by Vishwakarma for the Divine Vāsudeva, was four yojanas in length and the same in breadth. The house of the incomparable and the greatly rich Vāsudeva was adorned with palaces and false mountains. The great Vishwakarmā built that house under Vasava's orders (3-40). Vishwakarmā made a highly beautiful golden palace huge like the highest summit of the mount Sumeru for Rukshmini. It was named Kānchana. Satyabhāmā had a yellow-coloured house adorned with flags effulgent like the clear sun and having stairs set with jewels. It was celebrated by the name of Bhagavān. That well-furnished and best of palaces, which had huge flags all around it, and which used to put on a new appearance every moment, was built for Jāmvavati. Vishwakarmā built another palace by the name of Meru, which was effulgent like burning fire and gold, and huge like the summit of the mount Kailāsha and the ocean. Keshava accomodated the accomplished daughter of the king of Gāndhāra in that house (41-48). For Bhaima was built a house by the name of Padmakula. It was of the hue of a lotus, highly effulgent and had a high and picturesque turret. O foremost of kings, Keshava, the holder of Shrānga bow, had for Lakshmanā built a house by name, Suryaprabhā in which were available all objects of desire (49-50). O descendant of Bharata, the green palace, the effulgence of which imitated the lustre of Vaidurya and which was known all over the world by the name of Para, that ornament of palaces where the great Rishis used to resort, was set apart for Vāsudeva's queen Mitravindā (51-52). That best of palaces, built by Viswakarmā like a mountain, which was spoken high of even by the gods and which was celebrated by the name of Ketumān, was intended for Keshava's queen Suvārtā (53-54). Amongst those palaces, the most beautiful and lustrous, by name Virajā, which the celestial Architect Viswakarmā built with his own hands, and which extended over a Yojana and contained jems of every description, was the court of the high-souled Keshava. In that palace of Vasudeva's were placed flags with golden standards and pennons marking the roads. Keshava, the foremost of the Yadu race, had brought there the great mountain Vaijayanta and diverse other celestial jewels (55-58). The highly powerful Viswakarmā, with the help of the Kinnaras and the great Nāgas, had brought and placed there, before the very eyes of the creatures, the well-known summit of the mount Hansakuta near the lake Indra dyumna which was sixty Tālas high and extended over half a Yojana. Viswakarmā had uprooted and brought for Krishna the golden chariot of Sumeru lying in the path of the sun and the most excellent golden summit with hundreds of lotuses known all over the three worlds (59–62). In compliance with Indra's request and in the interest of a great work Twastā had brought that highly beautiful summit containing all sorts of herbs (63). Keshava himself had carried away the Pārijāta tree and kept it in Dwaraka. While bringing it Krishna, of wonderful deeds, had to fight with the gods guarding that tree, Rafts made of gold and jems, lotuses and fragrant jewelled lotuses used to float on the water of the lakes and tanks which were dug for Krishna and adorned with trees covered with jewelled flowers and fruits and hundreds of golden lotuses. The huge Shāla, Tāla and Kadamva trees, with hundreds of branches, beautified the picturesque bank of those lakes. Vishwakarmā, for Krishna, the best of the Yadu race, had brought and planted at Dwārakā all the trees that grow on the mountains Sumeru and Himalaya. At all the boundary lines of the gardens were planted trees that yeild fruits in all the seasons and those crested with white, yellow, red, green and pink flowers. The edges and water of the delightful streams and lakes, which were in that best of cities, was on the same level. And the sandal there was like green sugar. In some of the rivers flowers used to float always; their banks were adorned with various trees and creepers and the sand was of the colour of golden sugar. The trees of the city, resorted to by maddened peacocks and coels, used to look highly beautiful. The herds of elephants, cows, buffaloes, boars, deer and birds used to live happily in that city. In this way Vishwakarmā had made in that beautiful city high golden palaces with hundreds of turrets, huge mountains, rivers, lakes, forests and gardens (64-76).