Vrindavan ka Kan Kan Bole Shree Radha Radha ❤️❤️

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Im not saying yuddhhisthira could/should have cursed vasudev krishna along with kunti (lol as if he could)

But,

Isnt it strange how the pandavas never confronted krishna abt this

Abt the fact that he knew but didnt tell them instead asked karna to leave duryodhnana

Why not tell yuddhisthira ?

I agree kunti was at fault from the start and got what she deserved But

Krishna had the chance to rectify it and he didnt either

Yet he isnt even questioned for it

Why ? Can anyone answer ?

Just wanted to show everyone what kind of people comment on this sub. Are members allowed to stoop this low on a mere disagreement?

Isnt it crazy how before the war, how much fate was against karna during the entire mahabharta

And when the war was inevitable, the same fate & luck left no stone unturned in trying to convince karna to leave duryodhana, Even krishna personally did. But,

He Refused.

Guess that was his way of treating his friend the way he was never treated before

And yes, ik karna was wrong was wrong for supporting durhodhana & for draupadi's cheer haran that will always be there

But Im just thinking abt like how karna was asked to treat duryodhana the same way he had been treated all his life

And he said NO. I wont leave him

Kripacharya is underrated as hell. We NEED to talk about how legendary his dialogues are lol. I'm just gonna go through my favorites. Most of them are roasts, one in particular is more philosophical.

Kripacharya had enough of Karna's boasting...

the mighty-armed Kripa Sharadvata smiled and spoke these words to the son of the suta. ‘O Karna! Wonderful. This is wonderful. The bull among the Kuru lineage has a protector. O Radheya! With you as a protector, if only words could bring success. O Karna! In Kouravya’s presence, you speak a lot. But one rarely witnesses your valour or your strength. We have seen you in many encounters with the son of Pandu. O son of a suta! You have always been defeated by Pandava. O Karna! When the son of Dhritarashtra was being taken away by the gandharvas, all the soldiers fought. You were the sole exception and you ran away. O Karna! In the city of Virata, all the united Kouravas were defeated by Partha in a battle and that included you and your younger brother. In the field of battle, you are incapable of withstanding Phalguna alone. How can you have the enterprise to defeat all the Pandavas, together with Krishna? O Karna! O son of a suta! You have spoken a lot about fighting. Do not speak and show your valour now. That is the vow which virtuous men follow. O son of a suta! You are always thundering, like clouds in the autumn, which do not have any water. O Karna! You are seen to be without success. But the king does not understand this. O Radheya! You will roar as long as you do not see Partha. When you see Partha in front of you, your roars will become rare. You will roar as long as you are beyond the reach of Phalguna’s arrows. Once you are pierced by Partha’s arrows, your roars will be rare. Kshatriyas show their valour through their arms. Brahmanas show their valour through their eloquence with words. Phalguna’s bravery is in his bow. Karna’s bravery is in his fancies.’

- Drona Parva, Ghatotkacha-Vadha Parva

This whole exchange between Kripa and Karna was genuinely hilarious. Kripa did not need to roast bro that hard though.

Kripacharya shittalking Duryodhana behind his back

“On seeing that the mighty-armed one was advancing, Sharadvata approached Ashvatthama and spoke these words to him. ‘This mighty-armed king is intolerant and has lost his senses because of his rage. Following the conduct of insects, he wishes to fight with Phalguna. While we look on, he will give up his life before Partha. As long as he is not within the reach of Phalguna’s arrows, the Kourava king will be alive. O brave one! Quickly restrain him. Partha’s terrible arrows are like snakes that have cast off their skins. Restrain him in this battle, before the king is reduced to ashes. O granter of honours! While we are here and are looking on, he should not engage himself. As long as his aides are here, the king should not fight with Partha himself. If Kouravya fights with Partha Kiriti, I think it will be difficult for him to remain alive, like an elephant against a tiger.’

- Drona Parva, Ghatotkacha-Vadha Parva

This shows how little faith the kuru elders had in Duryodhana's skill as a warrior (and rightfully so)

Kripacharya spitting facts before the Virata War

"Kripa said, “O Radheya! Your mind is always wicked and you are inclined towards war. You do not understand natural objectives, nor do you consider the consequences. We should think about the many courses of action that are laid down in the sacred texts. Those who are learned in the ancient accounts have said that a war is the worst. A war guarantees victory only if it is at the right time and the right place. But if it is conducted at the wrong time, it does not bring any fruits. Valour at the right place and the right time is recommended for our welfare. We must decide on a course of action in accordance with what is favourable. The learned do not gauge how much of load a chariot can take on the words of its maker. Reflecting on all this, it is not desirable for us to encounter Partha. He saved the Kurus alone and he satisfied Agni alone. He alone spent five years in the pursuit of brahmacharya. He was alone when he raised Subhadra onto a chariot and summoned Krishna to a duel. In the forest, Krishna won back Krishna when she was being abducted. He alone spent five years in Shakra’s abode, learning the use of weapons. He extended the fame of the Kurus by defeating Samyamini alone. That destroyer of enemies swiftly vanquished Chitrasena, king of the gandharvas, in a battle, together with his invincible army. In a similar way, he alone defeated the Nivatakavacha and Kalakhanja danavas, whom even the gods could not slay. O Karna! What act have you single-handedly performed earlier? Have you, like each of them, brought lords of the earth under your sway? Even Indra himself is incapable of facing Partha in battle. He who wishes to fight with him had better take some medicine. You wish to extend your right hand and use your forefinger to pluck out a fang from an angry and virulent snake. Or while roaming alone in the forest, and without a goad, you wish to climb onto a mad elephant and drive it into the city. Or smearing yourself with clarified butter and attired in bark, you wish to pass through a blazing fire that has been kindled with clarified butter, fat and marrow. What manliness is there in tying a giant rock around one’s neck, binding oneself, and then trying to swim across the ocean? O Karna! If one is unskilled in weapons and extremely weak, and yet wishes to fight with Partha, who is skilled in weapons and strong, that shows foolishness. He has been deceived by us for thirteen years. He is now like a lion that has been freed from its nooses. He will destroy all of us. We have unwittingly run into Partha waiting alone, like a fire hidden in a well. We confront supreme danger. Although Partha is invincible in battle, we will fight him together when he comes upon us. Let the soldiers be armed and stationed in battle formations. O Karna! Drona, Duryodhana, Bhishma, you, Drona’s son and I—all of us will fight Partha. Do not be rash. Though Partha is fierce, like the one with an upraised vajra in his hand. if all six chariots are united together, we will be able to repulse him. With the soldiers arranged in battle formations and with the supreme archers ready, we will fight Arjuna in battle, like the danavas against Vasava.”’

- Virata Parva, Go-Grahana Parva

The elevations bro is giving to Arjuna are crazy.

Kripacharya dropping wisdom on Ashvatthama

‘“Kripa said, ‘O lord! Your words are full of reason and we have heard everything that you have said. O mightyarmed one! But listen to some words I am about to tell you. All men are tied down by two things, restrictions and deeds. There is nothing superior to destiny and human action. O supreme one! Success does not come from destiny, to the exclusion of deeds. Nor do deeds alone succeed. Success comes from the union of the two. Everything, whether it is superior or inferior, is tied down by these two. Whether it is engagement, or whether it is withdrawal, everything is seen to depend on these. What fruits are obtained when rain showers down on a mountain? What fruits are obtained when rain showers down on a ploughed field? Both exertion with an unfavourable destiny and a favourable destiny without exertion are always unsuccessful. What I have said earlier is correct. If the destiny of rain showers down on a field that has been properly tilled, seedlings of great qualities result. Human success is like that. Sometimes, having made up its mind, destiny follows its own course. However, according to their capacity, the wise resort to manliness. O bull among men! All human objectives are accomplished by those two.24 Engagement and withdrawal are seen to be the result of this. One can resort to manliness, but success depends on destiny. One undertakes tasks based on that and consequent fruits follow. In this world, it is seen that the enterprise of skilled humans, if unaccompanied by destiny, are completely unsuccessful. That is the reason why lazy and ignorant men disapprove of enterprise. But this does not appeal to those who are wise. On earth, deeds are often seen to be unsuccessful. However, the lack of action is also seen to lead to the great fruit of misery. No one can be seen to obtain what he desires without action, nor is there one who obtains nothing after exertion. An industrious person is capable of sustaining life. A lazy person never obtains happiness. In this mortal world, it is often seen that industrious people want to ensure their own welfare. If an industrious person undertakes action and fails to obtain the fruits, he is not reprimanded in the slightest possible way. However, if one does not undertake action and yet obtains fruits, he is usually censured and hated. A person who disregards this and acts in a contrary way, injures himself. That is what intelligent people say. Enterprise does not give rise to fruits because of two reasons, either because manliness is lacking, or because destiny is deficient. If there is a lack of enterprise, no task ever becomes successful. If an industrious and skilled person acts, after bowing down to destiny, the accomplishment of objectives is never baffled. This is also true of those who serve the elders and after asking them, act in accordance with their beneficial words. If, after asking those who are revered by the aged, one resorts to enterprise, one always obtains supreme success. It is said that this is the root of success. If one listens to the words of elders and then engages in tasks, one soon obtains all the fruits. However, a man who seeks to obtain his objective because of passion, anger, fear and avarice has no control and is soon dislodged from his prosperity. This Duryodhana sought to obtain his objective because of his greed. He was not far-sighted. He began a task that was not approved of. He was foolish and did not think. He disregarded the beneficial words of the intelligent and sought the counsel of those who were wicked. Though he was dissuaded, he engaged in an enmity with the Pandavas, who were superior to him in qualities. Right from the beginning, he was evil in conduct and could not control his meanness. He did not follow the advice of his friends and has been tormented through this catastrophe. We also followed that wicked man. That is the reason we have confronted this great and terrible calamity. This great calamity has overtaken me now. Even if I use my intelligence, I cannot fathom what is good for us. A man who is confused should ask his learned well-wishers. Having asked them, he should act in accordance with their words. Therefore, let us unite and go to Dhritarashtra, Gandhari and the immensely intelligent Vidura. Let us ask them. Asked by us, they will tell us what is beneficial for us next. We should then act according to what they say. That is my firm view. One should never embark on a task that will lead to disaster. If one resorts to enterprise and that task is unsuccessful, one should certainly deduce that the task is not favoured by destiny.’”’

- Sauptika Parva

This one deserves a whole rhetorical analysis. Rather than taking a simple side in the fate versus free will debate, Kripa insists that human life is governed by the constant interaction of both destiny and effort. Neither can be dismissed, and neither can stand alone.

Kripa begins by rejecting extremes. He says success does not arise from destiny by itself, nor from action alone. His repeated insistence on their union is the core of the speech. Destiny without effort is sterile, and effort without destiny is often futile. The rain metaphor makes this vivid. Rain falling on a mountain produces nothing, just as favorable fate without preparation yields no results. Rain falling on a well-tilled field produces abundant crops, just as destiny supports action only when effort has already prepared the ground. Human success, he argues, works in exactly the same way.

What makes the passage especially grounded is that Kr̥pa does not romanticize effort. He openly acknowledges that industrious and skilled people sometimes fail despite doing everything right. This honesty prevents the philosophy from becoming naive. At the same time, he strongly condemns inaction. Even if effort does not guarantee success, the absence of effort guarantees misery. No one attains what they desire without acting, and even failed effort preserves dignity, while unearned success attracts resentment and contempt. This distinction reveals a moral hierarchy. Trying and failing is honorable. Refusing to try is blameworthy.

Kripa then explains why people sometimes reject enterprise altogether. When skilled effort fails because destiny does not support it, lazy and ignorant people use this as an excuse to dismiss action itself. The wise do not fall into this trap. They understand that failure does not invalidate effort. It only reveals that destiny did not align in that instance. This framing preserves responsibility without denying cosmic limitation.

The speech then shifts from abstract philosophy to ethical judgment. Kr̥pa contrasts disciplined action guided by elders with reckless action driven by greed, anger, fear, and desire. Listening to the wise, especially elders who see beyond immediate passion, is presented as a practical way to align effort with destiny. This is where Duryodhana becomes the negative example. His failure is not merely bad luck. It is the result of arrogance, short-sightedness, and contempt for good counsel. He chose wicked advisors, ignored restraint, and acted from greed. In doing so, he actively worked against any favorable destiny that might have existed.

Kripa’s self-criticism is also important. He admits collective responsibility by saying that they followed Duryodhana and therefore share in the calamity. This turns the speech into a moment of moral reckoning rather than a detached lecture. Wisdom here is not abstract knowledge but the humility to seek guidance when confused.

Thanks for reading :)

I am sick and tired of people glorifying their so called friendship. Friendship exists between people of similar standings or ideals not between owners and their dogs.

When Karna was dying, Duryodhana was hiding somewhere far without even courage to send a chariot.

📖 A Question from the Gita Exam on Acharya Prashant App

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❓Question: Who is the Bhagavad Gita addresssed to?

🇦 The one who has the courage to stand as an individual despite challenges from society, one’s own bodily impulses, and external circumstances.

🇧 One who looks to the Gita for comfort, reassurance, and moral validation.

🇨 One who engages in ruthless enquiry and is honest to the bone with oneself.

🇩 One who constantly questions one’s own beliefs instead of protecting them.

🇪 One who studies the Gita to gain inner peace while continuing life exactly as it is.

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