Śrīmad-Bhāgavatam 10.50.25-28
Rivers of blood flowed from the limbs of men, elephants, and horses severed by Krsna and Balarama (paraspram). The metaphor of the river is described. In that river the arms were snakes, the dead elephants were islands or high areas, the horses were crocodiles. The quivering crocodiles filled up the river. The rivers were dangerous with whirlpools of shields or wheels of chariots (acchurika). The big jewels and fine ornaments were the stones and gravel in the rivers. These rivers gave joy to the courageous (manasvina). Oh king (anga), the army of Jarasandha was hard to cross and dangerous like the ocean, with no opposite shore (durantaparam), with unlimited depth. It was too deep and too expansive to cross. In spite of all of this however, for Krsna and Balarama crossing this ocean was just play, and not a great effort at all.
Chariot wheels looked like terrifying whirlpools, and precious gems and ornaments resembled stones and gravel in the rushing red rivers, which aroused fear in the timid and joy in the warrior. With the blows of his plow weapon, the immeasurably powerful Balarāma destroyed Magadhendra’s military force. And though this force was as unfathomable and fearsome as an impassable ocean, for the two sons of Vasudeva, the Lords of the universe, the battle was supreme play. The weapons were like clumps of bushes (gulma). Acchūrikā is a Vedic word for “wheel.” It is used in SB 5.3.3 (acchūri). This scene created joy for those who had a warrior’s nature. Killing and being killed gives the warrior joy. The Lord produced (pravartitāḥ) this bliss of killing and being killed. Or the rivers of blood joined together into a large river. The purpose was to take away the enthusiasm of Jarāsandha. But to suggest that the Lord produced pleasure in dying and being killed would not be appropriate since the Lord and his army was not harmed at all according to verse 35. Thus the second meaning of pravartitāḥ is better. Durmadān means proud because of fighting directly with the Lord or greatly intoxicated with their own strength. Balarāma had unlimited prowess (tejasā). This was special play (vi—krīḍitam) for Kṛṣṇa and Balarāma since they were endowed with inexhaustible powers though they were the sons of Vasudeva in pastimes. The play was their highest interest (param). Relieving the burden of the earth was an accompanying result.
The battle unfolds as a continuous waterfall of arrows — chariot-wheels turning into terrifying whirlpools, gems and ornaments tumbling like stones in a rushing red river. The Lord's arrows are not weapons but kṛpā in fierce form: through them, hundreds of thousands of soldiers receive death from His own hand, the rarest of benedictions.
Viśvanātha and the Gauḍīya commentaries treat this block (verses 25–28) as Balarāma's stretch — His plough-weapon (hala) and pestle (musala) tear apart Magadhendra's military force. Compare 10.36 (Pralamba demon), 10.55 (war for Sāmba), and the Mahābhārata's account of Balarāma diverting the Yamunā by His plough.
Gauḍīya tradition emphasises: Balarāma is the original Saṅkarṣaṇa, and His battle-form is iconographically agriculture-weaponed — He uproots like a farmer clearing a field. The carnage in this block is, in His mood, a kind of ploughing of the bhū-bhāra.