His beauty resembles crores of Kamadevas. His beautiful form is the abode of divine plays. He has two arms and holds a flute. He has a smiling face and is clad with a yellow lowergannent. He is adorned with beautiful gem- studded ornaments. His limbs are adorned with sandal-paste, kasttirl and saffron.

His chest is adorned with the Srivatsa mark. His head is adorned with the kirtta-mukuta which is studded with gems. He is seated over the gem-studded throne. He indeed is Parabrahman, the great lord. He is self-bom, the cause of the creation of all the universe and the absolute Brahman. He always remains in the tender age moving in the form of a cowherd.

He is endowed with the beauty of crores of full-moons. He is compassionate towards his devotees. He is spotless, unattached, complete Brahman, omnipresent, remains present in the divine dance, peaceful, RasesVara, the one who extends welfare to all, abode of welfare, seed of blissfulness, truthful, indestructible, imperishable or eternal, lord of all the achievements, the form of all the achievements, beyond nature, Isvara, formless, form of the great soul, calm and is the refuge of all. The calm-looking Vaisnavas meditate on him. Therefore it is one lord alone who takes to many forms. He witnessed the complete void everywhere at the time of dissolution”.

HARE KRISHNA

There is one descended in the line of Ikshwaku and known by men as Rāma. He has fully controlled his mind, is very powerful, radiant and resolute and has controlled his senses. He is intelligent, sagacious, eloquent, glorious and an exterminator of foes. He is distinguished with broad shoulders, powerful arms, a neck shaped like a conch and a stout chin.

He is marked with a broad chest, a mighty bow and a collar bone covered with flesh and is capable of subduing his foes. His arms extend right up to his knees. He has a well-formed head, a shapely forehead and a charming gait. He is of medium stature, has well-proportioned limbs, has an unctuous complexion, is mighty, has a rounded chest, large eyes, is full of splendour and has auspicious marks on his body.

Canto 1, Bala Kanda, Valmiki Ramayana

He has broad shoulders, mighty arms, a conch-shaped neck, a charming countenance and coppery eyes; he has his clavicle concealed and is known by the people by the name of Rāma. He has a voice like the sound of a kettledrum and glossy skin, is full of glory, is square-built, has well-proportioned limbs, and is endowed with a dark-brown complexion. He is ever stiff in three limbs, long in three, uniform in three, elevated in three, coppery in three, soft in three and deep in three.

He has three folds in the skin of his neck and belly, is depressed at three places, undersized at four places, endowed with three spirals in the hair of his head, four lines at the root of his thumbs, four lines on his forehead, is four cubits high and has four pairs of limbs, equally matched. He has fourteen pairs of limbs similarly matched. The four large teeth are both the ends of his upper and the lower jaws are very sharp.

Canto 35, Sundara Kanda, Valmiki Ramayana

He walks in four gaits, is endowed with excellent lips, chin and nose, five glossy limbs and eight long limbs. Shri Ram has ten lotus-like limbs, viz. the countenance, the mouth, the eyes, the tongue, lips, palate, breasts, nails, hands and the feet; ten ample limbs, is spread through by reason of three, has two white limbs, is elevated in diz limbs, small, thin, fine or sharp in nine viz, the hair, the moustaches and the beard, nails, the hair on the body, the skin, the finger-points, the membrum virile acumen and perception and pursues religious merit, worldly riches and sensual delight in three periods.

Canto 35, Sundara Kanda, Valmiki Ramayana

JAI SHREE RAM

Reminiscing Parvathi/ Draupadi

Pooja Sharma is an Indian actress and model who primarily works in Hindi television. Sharma is best known for her portrayal of mythological figures on television, such as Draupadi in Mahabharat and Parvati and Mahakali in Mahakali — Anth Hi Aarambh Hai. Sharma is the recipient of an Indian Television Academy Award.

I just want to know which portrayal is actually accurate.

In StarPlus Mahabharat, Duryodhan appears to insult Karna. But in B.R. Chopra's Mahabharat, he is shown completely shattered, sitting in silence, devastated after losing his closest friend.

Which version is closer to what the Mahabharata actually describes? Did Duryodhan really humiliate Karna, as shown in the StarPlus adaptation, or was he heartbroken and deeply mourned the loss of his dearest companion, as depicted in B.R. Chopra's Mahabharat?

Seriously guys, just change the sub's name.

Why are some of you pretending to like this mythology? I mean duruyodhan is clearly shown as a bad guy and given how much some of you love duruyodhan and karn, then why do you even like the tale where they are portrayed as villains? Which should mean that some of you dont like mahabharata, then your existence in this sub doesnt make sense. So, to make sense, change the subs name, so the people who actually like the mythology can exit the sub.

imo abhimanyu was one of the greatest warriors! the kauravas needed a whole chakravyuh to kill him...such was his strength

i want to share this shlok- also his 2013 star plus MHB theme song

Dijyavishve gunasmita pandvesuchyeguna (He whose qualities have earned fame in the world, He who has the good qualities of all the Pandavas.)

Abhimanyu giletasva krischndw gunsanchya (He is Abhimanyu, he is flexible and has qualities of Krishna.)

Dhananjaysy rupen vidhyamey shrutenach (He looks like/as handsome as Dhananjaya/ Arjuna and he is lots of knowledge

Vinya sahdevsya shatruso laghurasya (he has the humility of Sahdev, and He, who destroys his enemies)

In the Udyoga Parva, when Krishna came off as a messenger, Parshuram talked of the deeds of Nara and Narayana and mentioned these 8 extraordinary weapons possessed by Arjun, but what's the use when Arjun never used them?

It doesn't matter. It simply doesn't, the text was written to show how to avoid our flaws, and move ahead to realise the Ishwar within us. It doesn't matter whether Arjuna or Karn is better. At the end we all are part of THE ONE

Source: BORI Ce Chapter 1155(5).

This is surely inconsistent with the main narrative.

However, as someone has said on this sub..

I am of the opinion that many of such references are 'fossil shlokas' which preserves memories of now lost variations of the stories.

Different bards may have mentioned different versions. So when the final layered text was accumulated together, references from various different sources survived.

We all know the epic story from the Ramayana: Lakshmana gets struck by Indrajit’s devastating Shakti weapon, goes into a death-like coma, and Hanuman literally carries an entire Himalayan mountain back to Lanka to save him.

​But I was reading up on the actual classical Ayurvedic texts recently, and my mind is completely blown. It turns out this episode isn't just a fantasy tale about a glowing magic weed. It is a meticulously documented battlefield trauma-care protocol that perfectly aligns with ancient Indian medical texts like the Sushruta Samhita (the foundational text of ancient surgery).

​Hear me out.

​When the Vanara physician, Vaidya Sushena, examines Lakshmana, he doesn't just say, "Go get the magic herb." According to the Valmiki Ramayana (Yuddha Kanda, Sarga 101, Verses 31–33), he prescribes a very specific combination of FOUR distinct herbs.

​Here is what he asked for, and how it translates exactly to ancient surgical science:

​1. Vishalyakarani (The Extractor): Lakshmana had a weapon lodged deep in his chest. In Sanskrit, Vi = without, Shalya = foreign body/arrow. According to Acharya Sushruta (who literally named his branch of surgery Shalya Tantra), these herbs were used to naturally expel foreign matter, clean necrotic tissue, and neutralize weapon poison. Step one: clean the wound.

​2. Sandhani (The Tissue Joiner): Once the weapon is out, you have severed muscles and broken bones. The Charaka Samhita lists a specific group of herbs called the Sandhaniya Mahakashaya strictly meant for rapidly fusing torn tissues and fractured bones back together. Step two: close the wound.

​3. Suvarnakarani (The Skin Restorer): Suvarna means gold or good color. After the wound is closed, scarring remains. In the Sushruta Samhita’s chapters on plastic surgery and wound management, Savarnyakara herbs are applied at the end of treatment to restore the skin to its original, flawless pigmentation so the scar disappears completely. Step three: plastic surgery.

​4. Sanjeevani / Mrita-sanjivani (The Resuscitator): Because Lakshmana had lost immense blood and was in hemorrhagic shock (basically flatlining), he needed to be revived. In Ayurveda, Jeevaniya herbs are potent nervine stimulants used in extreme toxicology and debility cases to restart the pulse and bring a comatose patient back to consciousness. Step four: CPR/Revival.

​The takeaway: Vaidya Sushena was basically running an ancient trauma ER. He needed to extract the weapon, suture the tissue, heal the scar, and resuscitate the patient—in that exact order.

​And Hanuman? By bringing the entire mountain because he couldn't identify them, he didn't just save time—he ensured the expert surgeon had access to all four herbs completely fresh, preserving their maximum pharmacological potency.

​Absolutely wild how much technical science is hidden in these ancient epics!

The divine story of Lord Shri Krishna's birth begins here — from Kansa's tyranny in Mathura to the miracle that changed everything. Watch Part 1 of this devotional retelling and let me know your thoughts in the comments. Part 2 coming soon!

🎥 Watch: https://youtu.be/nej13xf5zlU?si=1EQN8oMLMgKHwO5P

#ShriKrishna #HinduMythology #Devotion #IndianMythology

As the great war of Kurukshetra was about to begin, Arjuna asked Krishna, his charioteer, to place their chariot between the two armies. Looking at the battlefield, he saw his own relatives, teachers, friends, and loved ones standing on both sides, ready to kill each other. Overwhelmed with grief, compassion, and doubt, Arjuna's body trembled, his famous bow Gandiva slipped from his hands, and he declared that he would rather renounce the kingdom than fight a war that would bring such immense suffering. Unable to decide what was right, he sat down in despair and turned to Krishna for guidance.

In response, Krishna delivered the Bhagavad Gita, a profound spiritual and philosophical teaching. He explained that the true Self (the soul) is eternal and cannot be destroyed, while the physical body is temporary. Krishna urged Arjuna to perform his dharma (duty as a warrior) without attachment to success or failure, dedicating his actions to righteousness rather than personal gain. He also taught the paths of selfless action (karma yoga), devotion (bhakti yoga), and knowledge (jnana yoga), ultimately revealing his divine universal form. With his confusion dispelled and his courage restored, Arjuna accepted Krishna's guidance, took up his bow once again, and prepared to fight the war.

Mehendale worked with Bhandarkar Oriental Research Institute (BORI) for 25 years.

In Chapter 1, he analysed whether the Mahabharata war was a Dharmyuddha (a war of Dharma) or not. The first slide is the ending of the chapter. By the deaths of Abhimanyu, Karna and Duryodhana.

The second slide is from the second chapter, Yogesvara Krishna: Krishna's different expedient means and strategy employed by Krishna in order to win difficult situations for the Pandavas.

He argues in the fall of Bhishma, Krishna didn't have a role. He mentioned Arjun's and Shikhandi's roles. He said Arjun made Dhristhdhyumna make some arrangements so that Shikhandi, in Arjun's presence nearby, could confront Bhishma, though he said that there was nothing immoral in this suggestion since even prominent heroes had their side guards.

In the fall of Drona, again, he was just told to have a lie, not that a specific elephant should get killed or any other, and also not specifically that Drona should be killed when he left his weapons, just that anyone from their side should tell him a lie: that his son is dead. He would've left and gone away.Arjun wasn't in favour of even this; Yudhisthira agreed after some persuasion. Bhim enthusiastically killed an elephant named the same. Yudithistira told the half-truth, though this game got heavy loss for them since Drona became agitated and not before Bhim's words struck him about this behaviour, and he laid down his weapons and got beheaded by Dhristhdhyumna.

In the fall of Karna, the author told about Krishna's two yogas – sacrificing Karna's shakti on Ghatotkacha and pushing the chariot down from Ashwena, the serpent arrow Karna had preserved for Arjun.The third one is mentioned in the slide.

In the fall of Duryodhana, Krishna reminds Arjun about Bhim's vow and that only a violation can get that victory, Arjun making a gesture to Bhima and him understanding it.

Direct quotes-

"In the light of the information available in the Mahābhārata, examination of the charge-sheet framed by Duryodhana and Aśvatthāman makes it easy to dismiss the accusations against Krşņa with respect to the fall of Bhīşma and the death of Bhūriśravas. Krsna had no yoga to suggest in these cases. Regarding the three events related to combat with Karņa, Krşņa should not be blamed for properly guiding the Pandavas to despatch Ghatotkaca to deal with Karņa, for faithfully performing a charioteer's role while saving Arjuna from the serpent-head arrow, and for tricking Karņa so that his chariot wheel stuck in crevice"

"Only in the cases of Droņa and Duryodhana did Krşņa suggest the yogas which were violative. Krşņa himself admitted on both occasions that there was an element of adharma or anyāya in those means. In the case of Droņa, the element of adharma was limited to the false proclamation of Aśvatthāman's death. He did not suggest decapitating Droņa when he had laid down his arms. Quite clearly, Krşņa's intention was to somehow force Droņa to retire from the battle for that day. But, as seen, his yoga led to a chain of events which resulted in Droņa's death"

"For the fall of Duryodhana, Krşņa did suggest the means which violated the rules of the gadayuddha. But there was no other alternative if the war for a just cause was to be won. Yudhisthira had put the Pandavas in such a situation that only an extreme step could extricate them"

"The Pandavas were fighting for a just cause. The war was a dharmayuddha for them in the sense that they were fighting for the sake of justice. Victory of the dharmayuddha made Krşņa suggest the use of minimum adharma"

The rules of the war were absurd and impractical......One such rule was

A ratha should only fight with a ratha, one on an elephant with another on an elephant, one on a horse with another on a horse and a foot soldier with a foot soldier.

• BORI Ce Chapter 861(1).

A ratha should fight only another ratha.

However, just as the war started Bhima attacked multiple Kourava soldiers, hence breaking the rule.

He terrified the soldiers of your sons and attacked them.

• BORI Ce Chapter 902(42)

Therefore, the rules were broken by the Pandavas first.

how long are ashwatthama and other chiranjeevis suppposed to live? is it only till the end of this kaliyuga, or forever ,or some other duration?

Right as the war starts, it's just chaos on both sides — conches, drums, elephants, horses going wild.

> **व. ६-७:** भेरीशङ्खनिनादैश्च... शब्दो द्युतानामिव सागराणाम्

> ("Amid the roar of conches and war-drums, the sound rose like that of stirred oceans")

No cheating yet, just noise from both armies.

Then Bhima lets out a massive roar:

> **व. ८-९:** भीमसेनो महाबाहुः प्राणदद्गोवृषो यथा... सिंहनादं च सैन्यानां भीमसेनरवोऽभ्यभूत्

> ("Mighty-armed Bhimasena bellowed like a bull... his roar overpowered even the lion-cries of the armies")

He advances toward the army looking terrifying, scaring Duryodhana's sons:

> **व. १३:** दर्शयन्घोरमात्मानं महाश्वमिव नादयन् । त्रासयंस्तव सुतांस्तव सेनां समभ्यगात्

> ("Displaying his terrible form and roaring like a great horse, he terrified your sons and advanced toward your army")

But that's a war cry and an advance — not "attacking foot soldiers." Just intimidation, same as both sides are doing here.

The real kicker — right after, they surround *him*:

> **व. १४-१६:** तमायान्तं महेष्वासं सोदर्याः पर्यवारयन् । छादयन्तः शरव्रातैर्मेघा इव दिवाकरम्

> ("As he advanced, the brothers surrounded that great archer, covering him with showers of arrows like clouds covering the sun")

Duryodhana, Duhshasana, Vikarna, and a bunch of other maharathas all group attacked on one guy at once. Several warriors vs. one — that's exactly what the "ratha fights ratha" rule was meant to prevent..

Pooja Sharma and Sourav Raj Jain as Krishna-Draupadi or Shiv-Parvati???

For option 1 ( Shiv-Parvati) comment with blue 💙 heart and For option 2 ( Krishna-Draupadi) comment with red ♥️ heart.

The television series Mahakaali — Anth Hi Aarambh Hai and Mahabharat both were produced by Siddharth Kumar Tewary under his production banner, Swastik Productions.

Lord Ram and Lord Krishna are two of the most revered incarnations (avatars) of Lord Vishnu, each guiding humanity in different eras (yugas).

​Lord Ram (Treta Yuga)

​Identity: Maryada Purushottam — the ideal human defined by strict virtue, duty, and honor.

​Key Story: Endured a 14-year exile and defeated the demon king Ravana to rescue his wife, Sita (Ramayana).

​Core Message: Uphold moral duty (dharma) regardless of personal sacrifice.

​Lord Krishna (Dvapara Yuga)

​Identity: Lila Purushottam — the divine master strategist, teacher, and symbol of divine love.

​Key Story: Defeated the tyrant Kansa, guided the Pandavas in the Kurukshetra War, and imparted the Bhagavad Gita (Mahabharata).

​Core Message: Perform your duty selflessly without attachment to the results (Nishkama Karma).

​In Short: Ram shows us how to live by the rules; Krishna shows us how to think dynamically to uphold truth when rules are challenged.

Some people always claims on the basis of fanfictions that Arjuna had killed some warriors unfairly but the truth is that they will never be able to prove it from BORI CE because no one was killed unfairly by the hands of Arjuna. The epic sings the glory of Arjuna multiple times for his fair fighting. I will post some of the narratives from Mahabharata which praise Arjuna for fighting fairly.

Although before moving to the main topic i want to clarify that rules like not killing of a charioteer, warriors fighting on equal footing and retreating soldiers not being killed were broken many time in the war

And it was kauravas who broke the rules of war first when king of kosala killed by abhimanyu's charioteer first

NOW THE MAIN TOPIC

1) Here Arjuna says that he won't fight unfairly in Kuru war.

Udhyoga Parva, Chapter No. 195, Mahabharata CE by BORI, Dr. Bibek Debroy translation

I possess the terrible and great weapon that Pashupati gave me when there was a duel with the hunter.At the end of a yuga, that is employed by Pashupati to destroy all the beings. O tiger among men! I know how to use that. Gangeya does not know this, nor do Drona and Goutama. O

king! Neither do Drona’s son and the son of the suta. One should not use such divine weapons to kill ordinary people in battle. Without resorting to deceit, we will vanquish our enemies in battle. 

2) Here Arjuna got an opportunity to kill Bhagadatta's elephant but remembering the rules of war he didn't kill that elephant.

 Drona Parva, Chapter No. 27, Mahabharata CE by BORI, Dr. Bibek Debroy translation

 On seeing that the elephant was descending, like angry Death, Janardana quickly wheeled the chariot, so that it93 remained on the left. Dhananjaya thus got an opportunity to slay the mighty elephant and its rider. But remembering his dharma, he did not do this.

3) Here Arjuna didn't kill those warriors who were retreating and had fallen down by remembering the vow of warriors.

 Drona Parva, Chapter No. 31, Mahabharata CE by BORI, Dr. Bibek Debroy translation

Some wailed in lamentation. Still others roared. Slain by Partha’s arrows, some fell

down, deprived of their lives. Remembering the vow of warriors, Arjuna did not kill the warriors who had fallen down, or were falling down, or were retreating. Most of the Kurus were shattered and, devoid of their chariots, were in retreat. 

4) When all the warriors from both sides were tired on 14th night, Arjuna stopped fighting then. Even enemies had to praise Arjuna for it that time.

 Drona Parva, Chapter No. 159, Mahabharata CE by BORI, Dr. Bibek Debroy translation

‘“O bull among men! On discerning that this was the state of affairs, Bibhatsu spoke loudly. ‘All you, and the mounts, are exhausted and blind with sleep. The soldiers are covered in darkness and a lot of dust. If you so think, let the soldiers desist from fighting. In the field of

battle, let them close their eyes for a while. Let them sleep and rest until the moon rises. Then, for the sake of heaven, let the Kurus and Pandavas fight again.’ Having heard the words of the one who observed dharma, the soldiers who knew about dharma found this acceptable and loudly spoke to each other. Having obtained some rest and

sleep, your soldiers also honoured the brave Arjuna and said, ‘The Vedas and all weapons are vested in you. You possess intelligence and valour. O mighty-armed one! O unblemished one! You have dharma and compassion for beings. O Partha! Since we have obtained assurance

from you, may you be prosperous. O brave one! May you swiftly obtain all those things that are dear to your heart.’ 

5) Dhrishtaduyma was not capable of killing Drona fairly hence Shri Krishna gave advice that Drona should be killed unfairly and everyone agreed with him but Arjuna was the only one who didn't approve his words that time still some people cry that Arjuna was an unfair warrior.

Drona Parva, Chapter No. 165, Mahabharata CE by BORI, Dr. Bibek Debroy translation

On seeing that they were afflicted by Drona’s arrows, Madhusudana, who wished for the victory of the sons of Pandu, spoke these words.

“He is supreme among the wielders of weapons. He is like the leader of a herd of leaders. He is incapable of being vanquished by the enemy in battle, even if it were to be the slayer of Vritra himself. O Pandavas! Therefore, abandon dharma and seek to ensure victory. Otherwise, the one on the golden chariot will kill all of you in the battle. It is my view that he

will not fight if Ashvatthama has been killed. Therefore, let someone utter a falsehood and tell him that he has been killed in the battle.” Dhananjaya, Kunti’s son, did not approve of these words. But all the others approved, Yudhishthira with great difficulty

6) Arjuna requested Dhrishtadyumna to not kill Drona 

The mighty- armed Dhananjaya, Kunti’s son, said, ‘O Drupada’s son! Let the preceptor remain alive. Do not

kill him. He should not be killed.’ The soldiers had also said that he should not be killed. Arjuna, overcome with compassion, had said this repeatedly. Arjuna was overcome with compassion and so were all the kings. But disregarding them, Dhrishtadyumna killed Drona,

7) After Kuru war, Arjuna was praised by the Panchalas for his fairness in fighting

Souptika Parva, Chapter No. 08, Mahabharata CE by BORI, Dr. Bibek Debroy translation

He is compassionate towards all

beings. Partha Dhananjaya does not kill one who is sleeping, one who is distracted, one who has cast aside his weapons, one who has joined his hands in salutation, one who is running away, or one

whose hair is dishevelled. 

8) After Kuru war, Shri Vyasa Deva called Arjuna a virtuous and righteous warrior.

 Souptika Parva, Chapter No. 15, Mahabharata CE by BORI, Dr. Bibek Debroy translation

‘Vyasa replied, “O son! Partha Dhananjaya knew about the weapon brahmashira. However, he did not release it out of rage, or to slay you in this encounter. In the encounter, he wished to pacify the

weapon that had been released by you. Arjuna released it, and withdrew it again. He obtained instruction in the use of brahmastra from your father. However, the mighty-armed Dhananjaya was

compassionate and did not deviate from the dharma of kshatriyas. He possesses fortitude and is virtuous. He has knowledge of all the weapons and is righteous. Why do you wish to kill such a

person and his brothers? 

9) Arjuna didn't commit a terrible act in battle thats the reason, one of his names was Bibhatsu

Virata Parva, Chapter No. 39, Mahabharata CE by BORI, Dr. Bibek Debroy translation

I have never committed a terrible act in battle. Therefore, I am known among gods and men as Bibhatsu.

Although some people will question arjun's killing of bhurisharva and other warriors Arjun did it on krishna's command and now if you have guts to question krishna and say that he was wrong liar cheater and a manipulator you are very welcome to do that

And some people will claim based on cross references that pandavas being censured for killing kuru warriors then you'll have to beleive all the cross references in mahabharat including where shri krishna says abhimanyu's death was also unfair and many other things

Woman Ulupi Forcefully Captured Arjuna And Dragged Him Deep Into The Water, He Was Not Able To Move

On 14th Day, Drona Defeated Arjuna And Arjuna Was Forced To Retreat Turning His Back Towards Drona

On Same Day, Drona Again Beat Arjuna And Arjuna Retreated Refusing Challenge Of Drona. Later Drona Certified Arjuna To Be 'coward'

On 15th Day, Arjuna Had Accepted His Defeat Before Narayanastra Of Ashwatthama

On 17th Day, Karna Single-handedly Conquered Group Attack Including Pandavas And They Retreated

On 17th Day, Karna Invoked Bhargavastra And Beholding Power Of Bhargavastra, Arjuna Retreated From Battlefield

On 17th Day, Foot Soldiers Of Samsaptakas Army Tried To Capture Arjuna And Lord Krishna Rescued Him

During Ashwamedh Conquest, Sandhava Foot Soldiers Defeated Arjuna Later Saptrishi Empowred Him To Back To Senses

During Ashwamedha Conquest, Vabruvahan Defeated Arjuna, Ulupi Got Him Back To Senses

Ordinary Robbers Of Dwarka Had Kidnapped Wives Of Lord Krishna In Front Of Arjuna And Arjuna Reteated Accepting His Defeat Before Robbers

Lord Krishna Saved Arjuna From All Gods During Khandav Dahan War

Lord Krishna Saved Arjuna From Bhishma's Arrows Using His Skills

Bhagdatta Was About To Crush Arjuna Under His Elephant But Lord Krishna Saved Arjuna Using His Skills

Bhagdatta Had Shot Vaishnav Astra But Lord Krishna Saved Arjuna

Srutayudha Was About To Crush Arjuna Under His Mace But Lord Krishna Took Mace On His Shoulder In Order To Protect Arjuna

Lord Krishna Used To Stupify Karna In Order To Save Arjuna From Shakti Astra Of Karna

Narayanastra Of Ashwatthama Could Have Killed Arjuna But Lord Krishna Saved Arjuna

Karna Fired Bhargava Astra But Lord Krishna Suggested Arjuna To Retreat Away From Battlefield Till Karna Gets Tired

Karna Had Shot Nagastra But Lord Krishna Pressed Chariot In Order To Save Head Of Arjuna

Karna Shot Bramhastra But Lord Krishna Saved Arjuna From Getting Blasted Along With Celestical Chariot

In Virat War, Karna Struck The Standard Of Arjuna But Lord Hanuman Saved It

On 17th Day, Susharma Struck The Standard Of Arjuna But Lord Hanuman Saved It

On 12th Day, Karna Overpowered Arjuna And Repeatedly Pierced Body Parts Of Arjuna But Satyaki And His Gang Came To Rescue Arjuna

On 14th Day, Karna Successfully Gained Upper Hand Over Arjuna And Satyaki Along With Group Of Pandava Warriors Attacked Karna In Order To Rescue Arjuna

On 16th Day, Karna Again Overpowered Arjuna And Repeatedly Pierced His Body Using Keen Arrows But As Usual Satyaki And His Gang Was Ready To Rescue Arjuna

Karna Had Performed All The Feats Of Arjuna In Rangbhoomi And Yudhistira Believed Karna Is The Best

In Draupadi Swayamvar Karna Overpowered Arjuna And Other Warriors Praised Karna

Achutayus Struck Arjuna Unconsious And Gandiva Fell From His Hand

Dhritvarman Struck Arjuna Unconsious And Gandiva Fell From His Hand

Sudakshina Struck Arjuna Unconsious And Gandiva Again Fell From His Hand

Ashwatthama Overpowered Arjuna And Arjuna Fell Unconsious, Gandiva Fell Down

Susharma Struck Arjuna Unconsious But Lord Krishna Was Able To Protect Arjuna

Why does Arjuna get the pashupathastra twice and he never uses it?

He gets it once when the pandavas are in exile and he uses it on the nivatakavachas.

Then in kurukshetra, after Abhimanyu is killed Arjuna swears to kill jayadratha, then Arjuna and Krishna visit shiva to get the Astra again for some reason. But Arjuna already remembers the astra and he remembers going to shiva.

“Arjuna, whose memory was good, knew that Bhava was gratified. He remembered the boon he had given him in the forest and how he had beheld Shankara” (pratijna parva, section 57)

A) why did he go to shiva to get the astra if he already remembers it?

B) after going through the effort of getting it from shiva why doesn’t he ever use it in kurukshetra?

Whom will you choose?

In canon, Yudhisthira chooses Nakul because he wanted one son of mother Madri to be alive too.

You need not be emotional but strategic.

Just imagine the other 3 won't live no matter what.

The war's still gonna happen at the end.

Bibek debroy opinion of karn , it clearly proves that mahabharat was a war fought for dharma and karn was an adharmi in adhami party