Krishna Vs Indra Mahabharata Pdf

Krishna vs indra mahabharata pdf

Hence he was known as Vasudeva Krishna or Vaasudeva. Krishna was the key political figure in overthrowing Kansa , the king of Surasena Kingdom. The kingdom of Surasena was the native kingdom of Yadava clans constituted by the Andhakas, Vrishnis and Bhojas. By overthrowing Kansa, Krishna re-established the old king Ugrasena on the throne and stabilized the kingdom from collapse due to factional fighting within the kingdom.

The next threat came from outside the country, from the Magadha Kingdom. The ruler of Magadha, Jarasandha , attacked Surasena many times and weakened its military.

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Krishna and other Yadava chiefs all tried their best to hold on. At last they had to flee from their native kingdom to the south and to the west. Later, with the initiative of Krishna, the Yadavas who fled from Surasena formed a new kingdom called Dwaraka.

Bhagwan shree krishn ne indra ka ahankaar toda

Its capital was Dwaravati, a city well protected by mountains on all sides, in an island, not far from the Gujarat coast. This made it immune to attacks from land.

The kingdom prospered by sea trade with seafaring kingdoms.

Krishna vs indra mahabharata pdf

Krishna also established a tie-up of Yadavas with the Pandavas , a faction of Kurus , who were fighting against the established Kuru Kingdom. This tie up also benefited the Yadavas, strategically. With the help of the Pandavas they overthrew the Magadha king Jarasandha who was their biggest enemy.

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For this assistance, Krishna in turn helped the Pandavas to win the Kurukshetra War against the Kurus headed by Duryodhana. Thus the rule of the Pandava Yudhishthira was re-established by Krishna at Indraprastha , the modern-day Delhi.

Krishna vs indra mahabharata pdf

However, The Yadava chiefs fought the Kurukshetra War , on both sides, and even after the war ended, the enmity among the Yadava leaders continued. After 36 years, since the Kurukshetra War, another war broke among the Yadavas, in their own kingdom.

This resulted in the absolute destruction of the Yadava kingdom in Dwaraka, with Balarama and Krishna also departing due to grief. This fight among Yadava is also attributed to a curse from Gandhari , mother of Duryodhana to Krishna.

But the help Krishna extended to the Pandava Yudhishthira , paid off. When the rule of Yudhishthira ended, he established the Yadava prince Vajra on the throne of Indraprastha along with the Kuru prince Parikshit , at Hastinapura. Thus the royal lineage of the Yadavas continued through Aniruddha 's son, prince Vajra , great grandson of Krishna and grandson of Pradhyumna.

Parikshit was the son of Abhimanyu and the grandson of Arjuna. Late Sri. Kulapati K. A very interesting read between the lines into the inner aspects of politics by Krishna as a human being. The following sections shows glimpses of Krishna's political life, as a supporter of the Pandava cause, and as a mediator among his own kinsmen.

Mahabharata, Book 5, Chapter 5 As we are desirous of adopting a politic course, this is, no doubt, our first duty; a man acting otherwise would be a great fool.

Krishna vs indra mahabharata pdf

But our relationship to both the Kurus and the Pandus is equal, howsoever these two parties may behave with each other. If that chief of the Kuru race should make peace on equitable terms, then the brotherly feelings between the Kuras and the Pandus will sustain no injury.

If on the other hand, the son of Dhritarashtra should wax haughty and from folly refuse to make peace, then having summoned others, summon us too.

The holder of Gadiva then will be fired with wrath and the dull-headed and wicked Duryodhana, with his partisans and friends that will meet his fate.

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Mahabharata, Book 5, Chapter 7 There is a large body of cowherds numbering ten lakhs, rivalling me in strength and known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers, irresistible in battle, shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my arms, will go to the other. You may, first select whichever of these two commends itself to you. Mahabharata, Book 5, Chapter 83 I will go to king Dhritarashtra, desirous of accomplishing what is consistent with righteousness, what may be beneficial to us, and what also is for the good of the Kurus.

Mahabharata, Book 12, Chapter 80 I never behave with slavish obsequiousness towards my kinsmen by flattering speeches about their prosperity. I give them half of what I have, and forgive their evil speeches. As a fire-stick is ground by a person desirous of obtaining fire, even so my heart is ground by my kinsmen with their cruel speeches. Indeed, those cruel speeches burn my heart every day.

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Might resides in Sankarshana Balarama ; mildness in Gada; and as regards Pradyumna, he surpasses even myself in beauty of person. Although I have all these on my side yet I am helpless. Many others among the Andhakas and the Vrishnis are possessed of great prosperity and might, and during courage and constant perseverance.

He on whose side they do not range themselves meets with destruction. He, on the other hand, on whose side they do range themselves, achieves everything.

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Dissuaded in turns by both viz. What can be more painful for a person than to have both Ahuka and Akrura on his side? What, again, can be more painful for one than not to have both of them on his side I am like the mother of two brothers gambling against each other, invoking victory to both.

Krishna vs indra mahabharata pdf

I am thus, afflicted by both. The epic Mahabharata describes many battles fought by Krishna, and his conquest of various kingdoms. He was known as Bhumiputra the son of the Earth belonging to the Bhauma clan of kings.

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His kingdom was called Kamarupa. However they became allies, as Krishna's grandson Aniruddha married Usha, the daughter of Bana. He belonged to the Daitya clan of Asuras. Mahabharata, Book 5, Chapter He hath slain Jarasandha, and Vakra, and Shishupala of mighty energy, and Vana in battle, and numerous other kings also have been slain by him.

Krishna vs indra mahabharata pdf

Krishna married Rukmini , his first wife, by abducting her on her request from the Vidarbha Kingdom , defeating her brother Rukmi. He also won in a contest and married a Gandhara princess, Satya, in the same manner. Krishna also attacked and conquered the Pandya Kingdom in the south.

Mahabharata, Book 5, Chapter Mahabharata, Book 7, Chapter 11 Krishna , vanquishing all the kings at a self-choice, bore away the daughter of the king of the Gandharas.

Those angry kings, as if they were horses by birth, were yoked unto his nuptial car and were lacerated with the whip. The contest at swyamvara was chaining a set of bulls to plough.

Krishna in the Mahabharata

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. He then desired to destroy the city of Dwaraka and subjugate the whole world. Wise friends, however, from desire of doing him good, counselled him against that course.

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Giving up all thoughts of revenge, he ruled his own dominions. Krishna's philosophical conversation with his friend and cousin Arjuna during the Kurukshetra War later became known as the famous Bhagavad Gita , the holy book of Hindus.

How he amassed this great knowledge is revealed in the Anugita chapters of Mahabharata, which states that he got this knowledge by interactions with many learned men, and by his own meditations. The following was what Krishna told to Arjuna when later told to repeat what he discoursed as Bhagavat Gita, in the midst of the Kurukshetra War.

Mahabharata, Book 14, Chapter 16 I made thee listen to truths that are regarded as mysteries. I imparted to thee truths that are eternal.

Verily, I discoursed to thee on Religion in its true form and on all the eternal regions. It is exceedingly disagreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now. Without doubt, O son of Pandu, thou art destitute of faith and thy understanding is not good. It is impossible for me, O Dhananjaya Arjuna , to repeat, in detail, all that I said on that occasion.

That religion about which I discoursed to thee then is more than sufficient for understanding Brahma. I cannot discourse on it again in detail.

I discoursed to thee on Supreme Brahma , having concentrated myself in Yoga. Mahabharata, Book 14, Chapter 16 On one occasion, a Brahmana came to us. Of irresistible energy, he came from the regions of the Grandsire. He was duly reverenced by us. Listen, to what he, said, in answer to our enquiries. The Brahmana said, That which thou askest me, O Krishna, connected with the religion of Moksha Emancipation , led by thy compassion for all creatures and not for thy own good,--that, indeed, which destroys all delusion, O thou that art possessed of supreme puissance I shall now tell thee duly.

Do thou listen with concentrated attention as I discourse to thee. This is also mentioned in the Chhandogya Upanishad. Mahabharata, Book 6, Chapter 26 There is no objective existence of anything that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This conclusion in respect of both these hath been arrived at by those that know the truths of things. Know that the soul to be immortal by which all this [universe] is pervaded.

No one can compass the destruction of that which is imperishable. It has been said that those bodies of the Embodied soul which is eternal, indestructible and infinite, have an end. Mahabharata, Book 6, Chapter 26 As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied soul , casting off bodies that are worn out, entereth other bodies that are new.

Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable.

Mahabharata, Book 6, Chapter 26 All beings before birth were unmanifest.