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(Mahabharata, Book 7, Chapter 23) The Pandya King Sarangadhwaja's country having been invaded and his kinsmen having fled, his father had been slain by Krishna in battle. Obtaining weapons then from Bhishma and Drona , Rama and Kripa, prince Sarangadhwaja became, in weapons, the equal of Rukmi and Karna and Arjuna and Achyuta.
The origin of this appendix is not precisely known but it is apparent that it was a part of the Mahabharata by the 1st century CE because "the poet Ashvaghosha quotes a couple of verses, attributing them to the Mahabharata, which are now only found in the Harivamsa." [11]
The story of Krishna's life in the Puranas of Jainism follows the same general outline as those in the Hindu texts, but in details, they are very different: they include Jain Tirthankaras as figures in the story, and generally are polemically critical of Krishna, unlike the versions found in the Mahabharata, the Bhagavata Purana, and the Vishnu ...
It again occurs in the Stri Parva of Hindu Itihasa Mahabharata. [8] It is also told by Bhishma to Duryodhana in Bhagavad Gita Parva. Yato Dharmastato Jayah occurs a total of eleven times in the Mahabharata. [4] In Karna-Upanivada Parva, Karna while accepting his mistakes in front of Krishna, also said this.
The Bhagavad Gita (/ ˈ b ʌ ɡ ə v ə d ˈ ɡ iː t ɑː /; [1] Sanskrit: भगवद्गीता, IPA: [ˌbʱɐɡɐʋɐd ˈɡiːtɑː], romanized: bhagavad-gītā, lit. 'God's song'), [a] often referred to as the Gita (IAST: gītā), is a Hindu scripture, dated to the second or first century BCE, [7] which forms part of the epic Mahabharata.
Chapter 4 of Svargarohana Parva is also significant for claiming Krishna in the form of Brahman. [7] In Anushasana Parva, Krishna was declared to be a form of Vishnu and of Shiva. This synonymous listing of various forms of Krishna as one, in Mahabharata, has led [8] to the theory that all gods mentioned in Vedic literature are different forms ...
The Mahabharata is one of the two major Sanskrit epics of ancient India composed by Veda Vyasa. At its heart lies the epic struggle between the Pandavas and the Kauravas. The central characters include the five Pandava brothers—Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva—along with their wife Draupadi.
In the Stri Parva of the Mahabharata, Vidura explains the concept of samsara to his grieving brother Dhritarashtra by offering the metaphor of a chariot and a charioteer. [4] The body of creatures is a chariot; sattva they call the charioteer; the senses, they call horses; the mental organ of action (karmabuddhi) is the reins.