Q2 Did Kunti try to stop the fight between the Pandavas and
Kauravas in the Mahabharata?
KR Some time back I wrote 3 women who played the
crucial roll in Mahabharatham; They are Satyavati who caused the Bharatham,
side stepping Bheeshma. 2 Kunti who played the mid roll diplomatic mission
of brotherhood, even though a marriage to get back the nation into her
possession. And 3 Draupadi who planned so diplomatically with a laugh, to
annihilate the Satyavati plans and that of Kunti and placed her vamsam on
throne. In that Kunti did not try o prevent the war; as She only suggested
through Krishna war is inevitable in the name of Dharma. She knew the rolls
of Bheeshma, Drona and Kripa as they are older and in case earlier
Duryodhanas are annihilated, as elders they would stop the war; even
Ashwattaman danced, only after the death of his father. So the only
hindrance in the war as equal to or even more than Arjunan was only KARNAN.
Her own blood; blood is thicker than all emotions; but she failed as Blood
is thicker only when she brought him up or else those surrounding him to
fame are only to be placed in front. Probably she would like to cut the
cost by reducing the war days to half.
Kunti now adds the climactic motivation: the insult to her
daughter in-law, mincing no words in upbraiding the five to arouse their
hibernating manhood:
“The princess of Panchala followed all dharmas, yet in your presence they
mocked her— how can you ever forgive this insult? The kingdom lost did not
hurt me, the defeat at dice did not hurt me; the exile of my sons did not
hurt me so much as the humiliation of Draupadi weeping in the sabha as they
mocked her. Nothing more painful than that insult.”—V.137.16-18
After this, in order to secure the safety of her sons, she takes the
conscious decision to undergo the trauma of acknowledging her shame to her
first-born. Not knowing that Krishna has already failed after approaching
Karna with the same secret, baiting his offer with the prospect of Draupadi
becoming his wife,
“The Vrishni lady, the Kaurava wife waited; she wilted in the sun’s heat
like a faded lotus garland. She sheltered in the shade of Karna’s
dress.”—V.144.29
Though Karna rejects her as she had discarded him after birth, in that
apparent failure lies Kunti’s victory. For, she obtains his promise not to
kill any Pandava but Arjuna. Moreover, she effectively weakens him from
within. While he knows that he is battling his mother’s sons, they are only
aware that he is the detestable charioteer’s son who must be slain for his
crimes against Draupadi and Abhimanyu. As for the criticism that Kunti
remained silent about his birth so long, this ignores the fact of Karna’s
unquestioning submission to Duryodhana.
“As Karna tells Krishna, if the kingdom were to be given to him by
Yudhishthira, he would offer it to Duryodhana.” Kunti’s remarkable
perspicacity sensed that Karna would not provide her sons the leadership
needed to win back their heritage. Instead, he would lead them into serving
Duryodhana. That is why she heroically steeled herself and silently bore
the anguish in her heart, choosing the greater good of motivating her sons
to win their kingdom over the evil of not acknowledging her first-born.
Kunti has that rare capacity to surprise us that distinguishes the
kanyas. When all that she had worked for has been achieved, she astonishes
everyone by retiring to the forest with, of all persons, Dhritarashtra and
Gandhari, to spend her last days serving those who were responsible for her
sufferings. Kunti’s reply to her bewildered sons’ anguished questions is
that she had inspired them to fight so that they did not suffer oppression;
and that having glutted herself with joy during her husband’s rule, she has
no wish to Kunti has that rare capacity to surprise us that distinguishes
the kanyas.
When all that she had worked for has been achieved, she astonishes
everyone by retiring to the forest with, of all persons, Dhritarashtra and
Gandhari, to spend her last days serving those who were responsible for her
sufferings enjoy a kingdom won by her sons. How effortlessly she transcends
the symbiotic bonds of maternity! Seated calmly, she accepts death as a
forest fire engulfs her. It is profoundly significant that the epic
declares her the incarnation of siddhi, consummation. She is indeed the
consummation of womanhood and the archetype of the modern phenomenon that
is of such concern all over the world today: the Single Mother. {Pradip
Bhattacharya on women of Mahabharatham) K RAJARAM IRS 18624
xxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Q3 What happened to Kubera after he lost control of Lanka to
Ravana?
KR: 1 The story of the origin of Kubera (“lord of the
Yakṣas” and “god of wealth”) runs like this:—
“A Brāhmaṇa named Somaśarman in Avanti left home in greed of gain. His
wife, deserted by him developed illicit connection with a Śūdra. As a
result she was blessed with a son named Duḥsaha. Due to such confusion of
caste, the child so born, was looked down upon by his kinsfolk. So he grew
way-ward and wicked and finally broke into a temple of Śiva to plunder. But
since the wick of the lamp failed during his efforts to find treasure, he
had to light no fewer than ten wicks more, thus unconciously paying homage
to Śiva. At last one who was sleeping in the temple awoke and stunned the
intruder with a blow from a club and the temple guards put him to death. He
was born again as an unrighteous and wicked king Sudurmukha of Gāndhāra.
But with the store of little merit earned in his former birth he maintained
well lighted lamps in diva’s temple. He was ultimately slain by his foes,
but by this time all his evil deeds had been exonerated by his piety and he
was born next as Kubera, the son of Viśravas. He became the Lord of the
Yakṣas”.
2 Kubera (कुबेर, “monstrous”):—In Vedic hinduism, he is the regent
of the northern direction and represents the God of wealth; he presides
over all earthly treasures. He is the chief of the Yakṣās who guard these
precious stones and metals. He is also the protector of travelers.
He is depicted as a white dwarf with a large belly. He has three legs which
represent the three principle desires:
1. *putreṣa *(‘desire for offspring’)
2. *vitteṣa *(‘desire for wealth and power’)
3. and *lokaiṣa *(‘desire for fame and recognition’).
His wife is Bhadrā and their two sons and daughter are Nalakubera,
Maṇigrīva and Mīnākṣī.
In the *Viṣṇudharmottara-purāṇa*, Kubera is described as the embodiment of
both Artha (“wealth, prosperity, glory”) and Arthashastras, the treatises
related to it—and his iconography mirrors it. Kubera’s complexion is
described as that of lotus leaves. He rides a man—the state personified,
adorned in golden clothes and ornaments, symbolizing his wealth. His left
eye is yellow. He wears an armour and a necklace down to his large belly.
3 Kuvera (Kubera) was King of Uttarakuru. His royal residence is
Alakamanda and his citadel Visana. (See Vessavana.)
Kuvera’s messengers are: Tatola, Tattola, Tatotala, Ojasi, Tejasi,
Tatojasi, Sura, Raja, Arittha and Nemi.
His lotus lake is called Dharani. His sons are all called Inda
(D.iii.201f). He rules over the northern clime and is lord of the Yakkhas,
with a splendid retinue (D.ii.257). He is a follower of the Buddha
(SN.v.379).
Kuvera was once a brahmin called Kuvera and owned a sugar cane farm, where
he worked seven mills. The produce of one mill he gave in charity, and when
his profits increased he gave alms for twenty thousand years. After death
he was born as one of the Catummakarajika devas (DA.iii.966; SNA.i.369f).
In literature the name Kuvera signifies the god of wealth, and his city,
Alakamanda, is said to embody all prosperity (E.g., Cv.xxxvii.106; xxxix.5;
lxxx.5). He had nine treasures (Cv.lxxxvii.31; see Hopkins Epic Mythology,
142f). The Yakkha Punnaka calls himself the minister of Kuvera (J.vi.307,
325). Kuvera is mentioned in a list of those who reached heaven through
generosity (J.vi.201).
4 Accordingly:—“The Yakṣa Kubera, originating in the
congregation, the color of the rainbow, fourfaced, with an elephant for a
vehicle, with four right arms, one in boon-granting position, one holding
an axe and one a trident, one bestowing fearlessness; with four left arms
holding a citron, a spear, a hammer, and a rosary; and Vairoṭyā,
originating in the congregation, black-bodied, with a lotus for a seat,
adorned with two right arms in boon-granting position and holding a rosary,
with her two left arms holding a citron and a spear, became the two
messenger-deities of the Arhat, Śrī Malli”..
5 SHIV APURANAM: Chapter 19 - The friendship of Śiva and
Kubera
Brahmā said:—
1. In the Kalpa called Pādma, I created my mental son Pulastya whose son
Viśravas begot the son Vaiśravaṇa.
2. He propitiated the three-eyed God Śiva, with a very severe penance and
enjoyed the city of Alakā built by Viśvakṛt.
3. When that Kalpa was over and the Meghavāhana Kalpa had started, the son
of Yajñadatta, Śrīda, performed a severe penance.
4-8. Realising the efficacy of devotion to Śiva accruing from the mere
illumination (of his temple) with lamps, he reached Kāśī[1] for the
illumination of his thought. Under the lustre of the gems of the mind, he
repeated the mantras of eleven Rudras with loyal devotion and unswerving
concentration of the mind. He could realise his identity with Śiva. Then he
performed very severe penance for two hundred thousand years—a penance
which was enhanced by the fire of austerity, was free from incroachment of
the firefly in the form of interference from lust and anger, was windless
inasmuch as the breath was curbed and was pure in form with pure vision. He
set up the liṅga of Śiva and worshipped it with flowers of good ideas and
feelings. The penance was so severe that his body was reduced to skin and
bones.
9-10. Then in the company of the Goddess Pārvatī, the lord Viśveśvara
Himself addressed the devotee, the lord of Alakā, with a pleasant mind—the
devotee who stood as a stump with mind concentrated on the liṅga:—“I am
ready to grant you a boon. Choose it, O lord of Alakā”.
11-13. The devotee opened his eyes and gazed at lord Śiva, the moon-crested
consort of Umā who was shining with a brilliance that excelled thousands of
rising suns. Dazzled by the brilliance, he closed his eyes and addressed
the lord of lords who is beyond the reach of mental conception. “O lord,
please give my eyes the power to see your feet.”
14. This itself is a great boon, O lord, that I see you present. O lord, O
moon-crested God, obeisance be to you. Of what avail are other boons?
15. On hearing his words, the lord of devas, Umā’s consort touched him with
his palm and gave him the requisite of Vision.
16 Then on securing the power, Yajñadatta’s son opened his eyes and saw Umā
alone at first.
17. “Who is this lady beautiful in person, near Śiva the Lord? What penance
did she perform more difficult than mine?
18. “What a form! What a love! What a good luck! What a fine glory!” He
repeated these words several times.
19. While he was doing this and glancing cruelly at Umā, his left eye as a
result of seeing the lady, burst.
20-21. Then the Goddess told Śiva—why does this wicked ascetic look at me
often and say “You make my penance shine!” and seeing me with his right eye
jealously why does he marvel at my beauty, love and good luck.
22-23. On hearing the words of the Goddess, lord Śiva laughed and said “O
Umā, he is your son. He does not look at you angrily or jealously. He is
describing your glory of penance.” After saying this to the Goddess Īśa
told him again.
24. “Dear son, I am delighted at your penance. I shall give you the boon
you desire. You will be the lord of treasures and the lord of Guhyakas[2].
25. You will be the king of Yakṣas[3], Kinnaras[4] and rulers. You will be
the leader of Puṇyajanas and the bestower of wealth to all.
26. My friendship with you shall remain for ever. I shall stay near you,
very near Alakā, dear friend, in order to increase your love.
27. O son of Yajñadatta, great devotee, come on. This is your mother. Fall
at her feet with delighted heart.
Brahmā said:—
28. After granting him boons, Lord Śiva told Umā, “O Goddess, be pleased
with him. This ascetic is your own son.”
29. On hearing these words of Śiva, Pārvatī, the mother of the universe
said to the son of Yajñadatta with a delighted mind.
The Goddess said:—
30. Dear son, may your pure devotion to Śiva remain for ever. With your
left eye burst you will be Ekapiṅga, (having a yellow mark in place of an
eye).
31. May all the boons granted to you by the lord fructify. You shall be
called Kubera (lit. possessed of ill-shaped body), O son, since you
jealously looked at me.
32. After granting these boons to Kubera, lord Maheśvara, in the company of
the Goddess Pārvatī, entered his Viśveśvara abode.
33. Thus Kubera attained the friendship of Śiva. Very near his city Alakā
was Kailāsa, the abode of Śiva.
6 separate article on international forms of kubera.
So Q and A is error prone. K Rajaram
IRS 18624 19624
On Tue, 18 Jun 2024 at 09:53, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> CULTURAL QA 06-2024-18
>
> TOPIC- QA FROM EPIC MAHABHARATHA- COMPILED
>
> Q1 If Parshuram is the incarnation of Vishnu, then why didn't
> Parshuram recognize Ram during the breaking of the Shiva bow event?
>
> A1 Bhanu Kiran, Admires the stories of Ramayana2y
>
> ***Parashurama was not the complete incarnation of Lord Vishnu. To be
> called as god, one should possess the six qualities as given in Vishnu
> Puran as follows.
>
> The letter Bh implies the cherisher and supporter of the universe. By ga
> is understood the leader, impeller, or creator. The dissyllable Bhaga
> indicates the six properties, dominion, might, glory, splendour, wisdom,
> and dispassion. The purport of the letter va is that elemental spirit in
> which all beings exist, and which exists in all beings. And thus this great
> word Bhagavan is the name of Vásudeva, who is one with the supreme Brahma,
> and of no one else.
>
> Padma Purana tells us that only Narasimha, Rama and Krishna incarnations
> possessed these six qualities.
>
> Thus the state of the inner-controllership of self consists in his being
> the innermost soul. Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma,
> Paraśurāma, Kṛṣṇa, Buddha and Kalki are the ten Vibhavas (incarnations) of
> Brahman, the highest soul. The group of six qualities is said to exist in
> Nṛsiṃha, Rāma and Kṛṣṇa.
>
> Hence Parashurama could not recognize that Rama was an incarnation of Lord
> Vishnu.
>
> Footnotes [1]A Description of Viṣṇu’s Vyūhas [Chapter 229]
>
> My note- I do not agree with the point ***. We consider Parasurama is a
> poornavatara irrespective of padmapurana*, orally conveyed for thousands
> of years*. I also doubt whether Narasimha is a poornavathara.
>
> Q2 Did Kunti try to stop the fight between the Pandavas and
> Kauravas in the Mahabharata?
>
> A2 Seema Bharti, Author of Mahabharat's Stories32m
>
> Just sometime before the battle at Kurukshetra, Krishna makes one last
> attempt to stop Karna from being a part of Duryodhan’s machiavellian plan
> hence avert the great carnage that would destroy the entire kshatriya race.
>
> Karna, all his life had been emotionally obliged to the people who stood
> by him irrespective of their demonic choices.
>
> Vasudev divulged the secret of sutputra’s birth and that Kunti was his
> mother and the Pandavs his brothers.
>
> If that was not enough to turn in the rebellious son, probably Pandu’s
> throne and Panchala princess Draupadi as the wife would. He would be
> Pandu’s eldest son since Kunti had him as a maiden and later married making
> him the heir.
>
> Karna had grouses for being abandoned and not acknowledged socially. His
> allegiance lay with the suta Adhiratha and his wife Radha who raised him
> and would not deprive them of a son who would perform their last rites.
>
> Duryodhan respected him unconditionally. He was anointed the king and
> enjoyed complete sovereignty owning to his largesse.
>
> Dhritrashtra’s son had provoked an armed combat with his cousins, the
> Pandavs, relying on his support and skill. Defection was not an option.
>
> Karna was well versed in the vedas and scriptures. He was aware that
> Yudhisthira, being virtuous and righteous, would not ascend the throne,
> knowing that Karna was his older brother and requested it to be kept a
> secret.
>
> Moreover If he were to inherit Pandu’s vast kingdom, it would be handed to
> Duryodhan out of gratitude. But the skilful and virtuous Pandavs, should be
> the rulers. They had conquered all the kings on the earth.
>
> Karna confessed being ashamed of his wicked behaviour towards the Pandavs
> and sought repentance.
>
> An armed sacrifice was essential to root out evil and the Kurus meet their
> nemesis. Eventually the Pandavs would establish righteousness on earth.
>
> On hearing Karna reason Vasudev was sad. Indeed the destruction of earth
> was imminent when wrong assuming the semblance of right did not leave the
> heart.
>
> After Krishna’s failed initiative, Kunti implored Karna to see reason.
>
> She wanted him to defect and together with his brothers fight the evil
> sons of Dhritrashtra. Eventually bringing back what they had taken with
> deceit and enjoying the prosperity hence. He was a kshatriya and not a suta.
>
> Karna accused his mother of being selfish as always and refused obedience
> to her command. He would not deceive the people who loved, trusted and
> respected him. That would be a sin.
>
> Before leaving she sought the safety of the Pandavs on the battle field.
> Karna agreed not to slay any of his brothers except for Arjun. Killing him
> or getting killed by him would be an honour, he said !
>
> Q3 What happened to Kubera after he lost control of Lanka to
> Ravana?
>
> A3 Sadhana, MBA from Mumbai, Maharashtra, India May 29
>
> Kubera is the son of Sage Visharava and his wife IIavida (daughter of the
> rishi Bharadvaja) Kubera was not a Rakshasha although he was the half
> brother of Ravan.Both Ravan and Kubera were sons of Sahe Vishara but from
> different wives.
>
> Originally described as the chief of evil spirits in Vedic-era texts,
> Kubera acquired the status of a deva (god) only in the Puranas. The
> scriptures describe that Kubera once ruled Lanka, but was overthrown by his
> half-brother Ravan.
>
> Ravan after acquiring a boon of Brahma, drove Kubera away from Lanka and
> seized his Pushpaka Vimana, which was returned to Kubera after Ravan's
> death. Kubera then settled on Gandhamandana mountain, near Mount kailash
> – the abode of the God Shiva—in the Himalayas.
>
> Kuberas city is usually called Alaka-puri but also Prabha ("splendour"),
> Vasudhara ("bejeweled") and Vasu-sthali ("abode of treasures"). There,
> Kubera had a grove called Caitraratha, where the leaves were jewels and the
> fruits were girls of heaven. There is also a charming lake called Nalini in
> the grove.. Kubera is often described as a friend of Shiva . In the Padma
> Puran it says that Kubera prayed to Lord for many years, and Lord Shiva
> granted him the kingship of yakshas.
>
> Kubera also enjoys the titles "king of the whole world", "king of kings".
> Kubera also acquired the status of the "Lord of riches" and the wealthiest
> Deva. He also becomes a lokapala ("world protector") and guardian dikapala
> of the Northern Direction.
>
> Q4 Who was Damayanti in Mahabharata?
>
> A3 Seema Bharti, Author of Mahabharat's StoriesMar 20
>
> King Bhima of Vidarbha had a beautiful daughter Damayanti. When she was
> old enough Bhima, decided to hold swayamvara for her. Damayanti had heard a
> lot about king Nala. She wished to marry only him and no one else.
>
> Nala too had heard about the beautiful Dayamanti.
>
> Kings and princes from different parts of the land came for Damayanti’s
> hand. It was a grand affair. But she had eyes only for Nala. The couple
> exchanged garlands.
>
> Nala progressed. He proved not only to be a good husband, but also a
> benevolent king, who was brave, valorous and had overflowing vaults.
>
> This did not go down well with his older brother Pushkara. He envied him.
> Hence joined hands with those who too wanted to see his brother in ruins.
> He challenged Nala, to a game of dice which the latter could not refuse. Nala
> lost everything.
>
> Damayanti, called upon Nala’s trusted charioteer Varshney, and asked him
> to drive their twins, to her father’s place.
>
> Draped in a single garment, the husband and wife left the kingdom, with
> eyes downcast and miserable.
>
> Deluded, tired and hungry, walking in the forest for days on end,
> Damayanti fell asleep. Seeing, her vulnerable face, Nala, thought it best,
> to leave her side. Making peace with the situation, she would in all
> likelihood go to her father’s place. With all these conflicting thoughts in
> mind, Nala quietly left in the dark.
>
> Like a woman possessed, Damayanti, with clothes torn, wandered aimlessly,
> walking through forests, searching for Nala. Tired, hungry and covered in
> dust, she saw a caravan of elephants, horses and chariots. The leader took
> pity and agreed to take her to Chedi, where he was going for trade.
>
> With her persuasive entreaties, she sought audience with the queen mother
> of Chedi
>
> Damayanti narrated her plight. But she withheld information regarding her
> husband and maternal family’s stature. Taking pity on the poor woman, the
> Queen mother recommended her to wait upon her daughter Sunanda.
>
> In the meantime, Nala walked through forests swarmed with wilderness. One
> day, tired and exhausted, and half asleep, Nala heard cries of help coming
> from the deep forest. He could not ignore and dismiss the plea. Moving
> closer, he found an old Brahmin stuck amidst blazing forest fires. He was
> shrieking vehemently. Nala plunged into the blazing fury. Then with all his
> might, he scooped the old Brahmin in his arms.
>
> The ascetic offered to help Nala, regain his kingdom and family. He gave
> the king a medicinal potion. It would deform him, temporarily. His enemies
> would not recognize him. In anonymity, he would be in a position to plan,
> and challenge his enemy.
>
> Nala touched the aging Brahmin’s feet and proceeded to Ayodha. The king,
> Rituparna was a known master, at the game of dice. He loved racing horses.
> Nala, presented himself as suta Bahuka, and engaged at his service as a
> horse keeper at stables.
>
> Nala, was assisted by suta Varshney and Jivala. Surprisingly, Varshney
> failed to recognize him in his present state. .
>
> Days would pass by grooming and looking after the horses. Evenings brought
> with it darkness and unhappiness. Nala sang sorrowfully to himself. .
>
> Bhima was worried for Damayanti and son in law Nala. He commanded the
> wisest of Brahmins to go out in search and offered cash and prizes. Sudeva,
> the chief Brahmin, happened to visit the king of Chedi. At that time, he
> was with his wife Sunanda. Sudeva, saw the beautiful sairandhri, next to
> Sunanda. She looked more like Damayanti. But was clad in worn out clothes,
> bereft of any jewels. After, much thought, Sudeva, was almost convinced,
> that it was Bhima’s daughter.
>
> Damayanti, could not hold back her tears. She went up to Sudeva and paid
> obeisance. Sunanda was taken aback. She asked her mother in law, to talk to
> Sudeva and find out the reason.
>
> The Queen mother incidentally never noticed the lotus mark on the
> sairandhri’s forehead. Her sister’s daughter had a distinct one at the time
> of birth.The woman in Sunanda’s service was none other but her niece
> Damayanti.
>
> The Queen mother arranged a palanquin, to take her her to her father’s
> house.
>
> Damayanti’s father Bhima, mother and children were overwhelmed with joy on
> seeing her. But somehow, deep down, she herself was unhappy and sad. She
> requested her father, to send Brahmins in all four directions, to find her
> husband.
>
> They talked about a woman suffering. When Nala, heard this from a Brahmin,
> he could not hold back his tears.
>
> The Brahmin was convinced that it was Nala, even though he did not appear
> like a king.
>
> Damayanti, requested her mother to invite the suta, who could be in all
> likelihood her estranged husband. King Rituparna was duly invited to
> Vidarbha, for Damayanti’s swayamvara.
>
> Nala was aghast. His wife was remarrying.
>
> On way to Virbhadra, Rituparna’s top garment fell off on the way. The
> carriage had to be stopped midway. The place was beautiful with fruit laden
> trees. Rituparna counted them effortlessly. The king was the master of
> dice. Nala, finding an opportune moment, requested him to impart his skill.
>
> Damayanti waited impatiently for Rituparna to arrive at Vidarbha. She was
> expecting him to be accompanied by his suta, Bahuka.
>
> From the sound of galloping horses, she was convinced that it was Nala who
> was riding the chariot. She saw Rituparna, Varshney and Bahuka. Bahuka
> appeared very unlike Nala, from a distance. Someone, whom she trusted, had
> to go and meet him.
>
> Damayanti, asked her maid Keshini, to go and talk to Bahuka. The maid
> confronted the suta, who denied everything.
>
> But Dayamanti was convinced otherwise. His appearance deceived but
> mannerism did not.
>
> Unlike a humble suta, Nala never bowed his head in the presence of the
> king. Keshni, discreetly took a piece of cooked meat for Damayanti. It
> tasted very similar when, her husband would cook for her.
>
> To allay her doubts further, Damayanti, sent the twins, to meet their
> father. He held them close to his heart and cried aloud.
>
> Damayanti, accused Nala of deserting her, who in turn accused her of
> betraying him and organizing a swayamvara to remarry. .
>
> She explained her intentions behind the charade.
>
> Nala left for Nishada and confronted his brother Pushkara, who was on his
> throne.
>
> Pushkara’s gladly accepted Nala’s challenge to a game of dice, with
> everything, his riches and now even his wife Damayanti at stake.
>
> One stroke from the now master of dice, Nala, and Pushkara lost
> everything, both kingdom and treasure.
>
> But, Nala, maintained his dignity and offered his brother a safe passage
> to a distant city, along with his chariot and servants. He did not fail his
> duty as a brother.
>
> He was now again the king of Nishada, with his treasury overflowing.
>
> Q5 Would the Pandavas have won the Mahabharata if Krishna had
> not sided with them?
>
> A5 Gokul Renjith, Lives in India (1999–present)Apr 16
>
> Never. Krishna is the reason for the victory of Pandavas.
>
> Drona says Pandavas will win because they have Krishna -
>
> Drona replied, ‘O king! When you have Hari as an adviser, your victory is
> certain. I wish that you are able to vanquish your foes in battle. Where
> there is dharma, Krishna is there. Where there is Krishna, victory is
> there. O Kounteya! Go and fight.
>
> 901 (41), Bhishma Vadha parva, Mahabharata.
>
> 2. After Bhishma fell, Yudhishtira credits Krishna as the reason for their
> victory -
>
> We have obtained victory through your favours. Your wrath is defeat.O
> Krishna! You are our refuge. You assure your devotees freedom from fear. O
> Keshava! It is not extraordinary that those whom you always protect in
> battle should be victorious. You are always devoted to our welfare. We
> always seek refuge in you. It is my view that this is not extraordinary at
> all.
>
> 975 ( 115), Bhishma Vadha parva, Mahabharata.
>
> 3. After the fall of Duryodhana, Yudhishtira credits Krishna as the reason
> for their victory -
>
> It is through your many favours that we have triumphed in this battle
> and Partha never had to retreat, even from the greatest of battles. O
> mighty-armed one! In that fashion, it is through your favours and
> instructions that I have performed many deeds and attained objectives with
> auspicious energy. In Upaplavya, maharshi Krishna Dvaipayana told me,
> “Where there is dharma, Krishna is there. Where there is Krishna, Victory
> is there. 1280 (61), Gada Yuddha parva, Mahabharata.
>
> 4. Arjuna says that their victory was possible only because of Krishna -
>
> You slew Kouravya, Dhritarashtra’s wicked son, in the battle and
> burnt down his soldiers. It was only thereafter that I defeated them in the
> encounter. You performed the deeds whereby I obtained the victory. It was
> through the valour of your intelligence that we could defeat Duryodhana in
> the battle. You showed us the means to slay Karna, the wicked Saindhava and
> Bhurishrava. 1886 ( 51), Ashvamedhika Parva, Mahabharata.
>
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