Quotes About Mahabharata

I feel Arjun is one of the central characters of 'Mahabharata' and people have lots of expectations from me when I started working on the show.

The 'Mahabharata' is a more complex and longer saga than the 'Ramayana,' which is like a fairy tale. It's much lighter and more fun, and at its heart, there's a cracking love story.

'The Mahabharata,' which inspired my novel 'Palace of Illusions,' also has many stories embedded within the main tale.

My husbands will kill you,' screamed Draupadi. Jayadhrata

As in the dialogue between Yudhishtira and Nahusha, the Mahabharata repeatedly states that one becomes a Brahman not by birth but by effort. Thus the epic challenges the traditional understanding of caste.

Mahabharata is about the household, about relationships, about others. It is essentially about a property dispute. Arjuna's dilemma begins when he realizes that the enemy is family and he fears the impact of killing family on society as a whole. Krishna

Vishnu stories in the Ramayana, Bhagavata and Mahabharata reveal how he experiences birth, death and even heartbreak. Both Ram and Krishna display human emotions, yearning for the beloved. Though God, Ram cannot be with Sita, Krishna cannot be with Radha. Yet they do not turn bitter, angry or vengeful. They love unconditionally.

Playing Arjuna was one of the most special experience because as kids we have seen 'Mahabarata,' we have read about Arjuna, and one day you get a chance to play that role in the profession that you love the most that one of the most special one of my life.

In the same Mahabharata where the protagonists go variously to heaven or hell, Krishna preaches the centrality of rebirth and the system of justice associated with

In the same Mahabharata where the protagonists go variously to heaven or hell, Krishna preaches the centrality of rebirth and the system of justice associated with it. The

In the same Mahabharata where the protagonists go variously to heaven or hell, Krishna preaches the centrality of rebirth and the system of justice associated with it.

The Mahabharata can be viewed as a civilizational text not because it reflects the propagation of a particular view of these dharmas but because, among other things, it speaks to the debate on social ethics, especially between the brahmanical perspective and those that question it—a debate that has continued over many centuries.

Look out for my recent book "Footnotes of History: A Tale of the Mahabharata" live on all major e-commerce platforms worldwide.

Both the Mahabharata and the Ramayana survive in several versions, the earliest of which are at least five hundred years later than the Vedas. Yet their core narratives seem to relate to events from a period prior to all but the Rig Veda.

The 'Mahabharata' is the best story ever. It makes you believe that impossible things can be made possible. There is magical realism.

Widespread criticisms of jihad in Islam and the so-called sword verses in the Quran have unearthed for fair-minded Christians difficult questions about Christianity's own traditions of holy war and 'texts of terror.' Like Hinduism's Mahabharata epic, the Bible devotes entire books to war and rumors thereof. Unlike the Quran, however, it contains hardly any rules for how to conduct a just war.

As with the Mahabharata, the Valmiki Ramayana is a smriti text. It has a human origin and composer, it is not a shruti text. Smriti texts are society and context specific.

the Mahabharata says Draupadi was a scholar who supervised the accounts of the kingdom.

They all claim to have been built by the author of the Golden Stone sutras, this guy named Purochana who some wizard historians believe was the guy of that name who also shows up in the Mahabharata, more or less working for the prince of Gandhara.

But for many long days and nights I pondered over the words in the Mahabharata: 'As two pieces of wood floating on the ocean come together at one time and are again separated, even such is the union of living creatures in this world.

Dharma is easiest to spot by its absence: the Mahabharata employs the pedagogical technique of teaching about dharma via its opposite, adharma

One should never do to another what one regards as injurious to oneself. This, in brief, is the law of dharma. —Mahabharata XVIII.113.8

This explains why the characters in the Mahabharata and in other texts of the classical Indian tradition prefer to depend on reason rather than on blind faith. 56

Why should one like you envy Yudhishthira? . . . Be content with what you have, stay with your own dharma—that is the way to happiness. —Dhritarashtra to Duryodhana, Mahabharata II.5.3, 61