IN THE COMPANY OF KRISHNA- 11. KARNA

 

 

In the Mahabharata, Karna and Krishna were cousins. Krishna’s mother was Devaki, and Karna’s mother was Kunti. Even though they were family, they stood on opposite sides in the Great War. Karna fought for the Kauravas, while Krishna supported the Pandavas, especially his friend Arjuna.

Before the war, Karna and Krishna had a deep conversation. Karna shared his pain and the hardships of his life. He felt abandoned by his mother at birth and grew up as a charioteer’s son.  Because of this, people often looked down on him. He was denied education, cursed by his teacher Parshuram, and insulted during Draupadi’s swayamvar. However, Duryodhana gave him respect and a kingdom, so Karna chose to stay loyal to him.

Krishna listened with compassion and reminded Karna about duty (dharma) and making the right choices. He revealed Karna’s true identity as Kunti’s son, making Karna a brother to the Pandavas. Still, Karna chose to stay with Duryodhana out of loyalty and gratitude.

Karna promised that if he survived the war, he would give the throne to the Pandavas. Though he stood against his own family, Karna stayed true to his word, showing honor and courage in a difficult life.

Here are the key Sanskrit sources from the Mahabharata and other classical texts that mention Karna's story and his interactions with Krishna.

Primary Source:

Mahabharata (Critical Edition) Written by Vyasa – the main epic where Karna and Krishna’s story unfolds.

1. Karna-Krishna Samvāda (Conversation between Karna and Krishna)

Mahabharata-Udyoga Parva (Book 5), Chapters 140-147. This section contains the famous conversation where Krishna reveals Karna’s true parentage and urges him to join the Pandavas. Karna refuses, staying loyal to Duryodhana.

Sanskrit Reference:

“Kuntīputraḥ tvam eva ekaḥ, na tu sūtaputraḥ iti.”
(You are the son of Kunti, not the son of a charioteer.)-Udyoga Parva, 144.14

2. Karna’s Lament and Life Struggles- Mahabharata- Karna Parva (Book 8)

Karna reflects on his life, his struggles, and his loyalty to Duryodhana during the battle.

“Duryodhana-priyārthaṁ me yuddham etan pratiṣṭhitam.”
(For the sake of Duryodhana’s favour, I have entered this war.)-Karna Parva

3. Karna’s Birth and Abandonment by Kunti-Mahabharata-Adi Parva (Book 1), Chapter 112.

This section details how Kunti invoked the Sun god (Surya) and gave birth to Karna, then abandoned him out of fear of social shame.

“Sūryasya kāntena sutena karṇo jātaḥ.” (Karna was born of the radiant Sun god.)

Supplementary Sources:

4. Bhagavad Gita (Mahabharata – Bhishma Parva, Book 6)

While not directly about Karna, the Gita explores Krishna’s philosophy of duty (dharma), which he also discusses with Karna.

 Classical Commentaries and Later Texts

Bharavi’s Kirātārjunīya (Epic poetry, 6th century CE) – contains references to Karna’s valor and his rivalry with Arjuna.

Various Puranas (e.g., Bhagavata Purana, Vishnu Purana) briefly reference Karna and his karmic destiny.

 

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IN THE COMPANY OF KRISHNA – 10. JAMBAVAN

 

Jambavan is a legendary character from ancient Indian stories. He is half man and half bear and is said to be the son of Brahma, the creator of the Universe. Some stories even say he was born before the Universe itself. Jambavan is also called Jambavantha or Jamvanta.

Jambavan is known as the king of bears in Hindu mythology. He appears in the stories of Lord Krishna. At first, Jambavan does not understand who Krishna is. When Krishna comes to get back a special jewel called the Syamantaka, Jambavan thinks he is an enemy. So, he challenges Krishna to a fight.

The two powerful warriors fight for many days — some say between 21 and 28 days. It is a long and fierce battle. In the end, Jambavan becomes tired and starts to realize the truth. He recognizes that Krishna is not just an ordinary man. Krishna is actually the same divine being who was Rama in an earlier age. Understanding this, Jambavan stops fighting and bows to Krishna.

To show his respect and love, Jambavan gives his daughter, Jambavati, in marriage to Krishna. He also gives him the Syamantaka jewel. Krishna accepts both the jewel and the marriage.

Jambavati becomes Krishna’s second wife. She is the only daughter of Jambavan and an important figure in the stories of Krishna.

This story shows how misunderstandings can turn into deep respect and how recognizing the truth can bring peace and unity.

The story of Jambavan, Jambavati, and Lord Krishna appears in ancient Sanskrit texts, particularly in the following sources:

🔹 Vishnu Purana

This Purana tells the story of Krishna recovering the Syamantaka jewel, battling Jambavan, and later marrying Jambavati. The Vishnu Purana, one of the major Puranic texts, gives a detailed account of this event and is considered a reliable source for Krishna's life stories.

🔹 Bhagavata Purana (Śrīmad Bhāgavatam) – Canto 10

This text also includes the story of the Syamantaka jewel. It briefly mentions the battle between Krishna and Jambavan and how Jambavati becomes one of Krishna’s wives.

🔹 Harivamsa

This is considered an appendix to the Mahabharata, and it gives one of the most detailed accounts of Krishna’s fight with Jambavan. It explains how Krishna enters the cave, fights for several days, and is eventually recognized by Jambavan as the previous avatar, Rama.  Harivamsa Parva, specifically in the chapters known as the "Syamantaka-katha," gives the most elaborate Sanskrit narration of this story.

 

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IN THE COMPANY OF KRISHNA- 9. INDRA

 

The story of Krishna and Indra focuses on the Govardhan Hill event. Krishna, who is an avatar of the god Vishnu, challenged Indra, the god of rain. Every year, the people of Vrindavan worshipped Indra for good rains and crops. But Krishna told them to stop, saying that Govardhan Hill and nature were what truly helped them, not Indra's rituals.

To prove this, Krishna lifted Govardhan Hill with his little finger to protect the villagers when Indra sent heavy rain and storms out of anger. The villagers stayed safe under the hill, like under a giant umbrella. After seeing this, Indra realized his mistake. Krishna forgave him, and Indra asked for a blessing. He wanted Krishna to guide his son Arjun and keep him on the right path in life.

This event showed that nature, and not fear-based rituals, was the true source of life. It also showed that Krishna was a greater power than Indra. Some say this was a moment where Krishna challenged Indra’s authority and offered a new way to understand faith and divine power.

Other stories say Krishna and Indra are not enemies. In one tale, Krishna even took a small form to help Indra regain his lost kingdom.

Indra is still respected in the Vedic tradition. He is known as the god of rain, storms, and war, and he protects righteousness. But Krishna's actions in this story show that compassion, wisdom, and nature are even more powerful.

Sources:

The story of Krishna lifting Govardhan Hill and his interaction with Indra is primarily found in the Bhagavata Purana (also known as the Śrīmad Bhāgavatam), one of the most important texts of Sanskrit literature focused on the life and teachings of Lord Krishna.

Primary Source: Bhagavata Purana (Śrīmad Bhāgavatam)-Canto10Chapters 24–27

Here’s a breakdown:

• Chapter 24- Krishna advises the people of Vrindavan to worship Govardhan Hill instead of Indra.
• Chapter 25- Krishna lifts Govardhan Hill to protect the villagers from the storm sent by Indra.
• Chapter 26- Life returns to normal in Vrindavan after the storm.
• Chapter 27- Indra humbles himself before Krishna, offers prayers, and Krishna forgives him.

These chapters describe the incident in rich poetic detail and are part of the canonical Vaishnava literature that focuses on Krishna’s divine play (lila) on Earth.

The original Sanskrit verses or a trusted English translation, the Gita Press edition of the Bhagavata Purana, or translations by Swami Prabhupada (ISKCON) are widely referenced. Let me know if you'd like a direct quote from the Sanskrit with translation!

 

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IN THE COMPANY OF KRISHNA – 8. HALADHARA (BALARAMA)

Krishna and Balarama, also called Haladhara, were brothers who shared a deep and loving bond. Balarama was the elder brother, strong and powerful, while Krishna was younger, clever, and full of charm. Though different in nature, they were always together, supporting each other in every moment of life.

They were born in different families but raised together in the same home in Gokul by Nanda and Yashoda. As children, they played, laughed, and protected the village from demons. Balarama, known for his strength and carrying a plough (hala), often defended Krishna, while Krishna used his wit and divine powers to protect Balarama and the people around them.

Their bond was not just of blood, but of friendship and trust. Wherever Krishna went, Balarama followed. When Krishna left for Mathura to defeat evil King Kamsa, Balarama went with him. Later, in Dwarka, they both helped rule and protect their people.

Even though Krishna was considered an incarnation of Lord Vishnu and Balarama an incarnation of Shesha (the divine serpent), they never acted superior to each other. They treated each other with respect and care.

Balarama also guided Krishna’s son, showing his role as a wise and responsible elder. Their relationship teaches us the value of love, loyalty, and standing by each other through good and bad times.

Together, Krishna and Balarama are remembered not just as divine brothers, but as symbols of unity, strength, and devotion in Indian mythology.

The relationship between Krishna and Balarama (Haladhara) is described in several Sanskrit texts from ancient Indian literature. Here are some key sources:

Bhagavata Purana (Śrīmad Bhāgavatam) - especially Canto 10 (Daśama Skandha)

This Purana provides the most detailed and devotional account of Krishna and Balarama’s lives. Their childhood in Gokul and Vrindavan, their battles with demons, and their time in Mathura and Dwarka are all described here.

Example verse (SB 10.1.24–25)

Tayoḥ kāraṇam ākhyāsyan janma karma ca yaḥ hareḥ
vāsudevasyānapatyatvaṁ kaṁsenāgarbha-saṁsthitiḥ

This explains how Krishna and Balarama were born and how Balarama was transferred from Devaki's womb to Rohini's—one of the unique features of his divine birth.

Mahabharata – particularly in Mausala Parva and Sabha Parva

The Mahabharata mentions Balarama as Krishna’s elder brother, especially during the events of the Kurukshetra war, where Balarama remains neutral and goes on pilgrimage. His guidance and separation from war show his distinct but strong bond with Krishna.

 Harivamsa (an appendix to the Mahabharata)

This text is dedicated to the early life of Krishna and includes many stories of Krishna and Balarama's adventures, including their defeat of demons and travels to Mathura.

 

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IN THE COMPANY OF KRISHNA - 7. GHATOTKACA

 

Ghatotkaca-A Loyal Warrior of the Pandavas

 In the Mahabharata, Ghatotkacha was the powerful son of Bhima (one of the Pandavas) and a Rakshasa woman named Hidimbi. He was known for his great strength and magical powers. Ghatotkacha fought on the side of the Pandavas during the great Kurukshetra war.

Krishna, who guided the Pandavas and served as Arjuna’s charioteer, played a clever role in how Ghatotkacha was used during the war. Karna, a strong warrior on the Kaurava side, had a special weapon called Vasavi Shakti, which he could use only once.

On the 14th night of the war, Krishna sent Ghatotkacha to fight Karna. Ghatotkacha fought fiercely and caused heavy losses to the Kauravas. Karna was forced to use his one-time weapon to kill Ghatotkacha. This was exactly what Krishna had planned.

Though Ghatotkacha died, his sacrifice saved Arjuna’s life, because now Karna could not use that weapon against him. The Pandavas were sad, but Krishna was satisfied. He knew that this sacrifice was important for the victory of Dharma (righteousness).

Since Ghatotkacha was not fully human and was born a Rakshasa, Krishna may have felt his death was a necessary part of the larger plan to defeat evil.

Source:

The story of Ghatotkacha’s death and Krishna’s strategic use of him is primarily found in the Dronaparva (Book 7) of the Mahabharata, particularly during the events of the 14th night of the Kurukshetra war.

While the Mahabharata is a vast epic and has many versions, here is a relevant Sanskrit verse from the critical edition (Bhandarkar Oriental Research Institute) that reflects Krishna’s reaction to Ghatotkacha’s death:

"Hato Ghatotkacho yuddhe karmaitat sumahad bhavet |
Rakṣaso’yam hataḥ śūro mama prītaṃ manaḥ kṛtam|"

(Mahabharata, Dronaparva, Chapter 178, Verse 45). "Ghatotkacha has been killed in battle; this is indeed a great achievement.  This brave Rakshasa has been slain, and my heart is gladdened."

This verse reflects Krishna’s relief and satisfaction—not out of cruelty, but because Karna had to use his one-use divine weapon (Vasavi Shakti) on Ghatotkacha, making Arjuna safe. Krishna, who deeply understood Dharma and long-term outcomes, viewed this as a necessary and strategic sacrifice.

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IN THE COMPANY OF KRISHNA - 6. FLUTE

 

In Sanskrit, Lord Krishna’s flute is known by several names, such as Murali, Venu, Vamsi, Bansuri, and Vanshika. Each of these names represents the divine flute associated with Krishna, which has a special significance.

It is believed that Krishna himself transformed a simple bamboo stick into a flute capable of producing enchanting music. One day, Krishna chose a bamboo near the Yamuna River and created His divine flute, a symbol of His supernatural powers. When He played it, the sound mesmerized everyone, including the gods and sages.

Another story suggests that the sage Narada crafted the flute and presented it to Krishna, recognizing the power of music to enchant the entire universe. Some believe that Lord Shiva created the flute using the bones of Maharshi Dadhichi, who sacrificed himself for the greater good.

Krishna’s flute can create different sounds and melodies for different purposes. There are three types of flutes: Venu (small), Murali (medium), and Vamsi (larger). These flutes are sometimes adorned with jewels or made of gold. The music Krishna plays can have various effects, such as breaking meditations, attracting the gopis, and even making the cows and rivers respond to His call.

The flute’s sound is magical because it can only be heard by those Krishna intends, whether it’s the gopis, cows, or other beings. This divine music is a representation of Krishna’s unique ability to captivate hearts and minds.

Source:

Below are some Sanskrit verses and sources that describe Lord Krishna’s flute and its significance in various scriptures:

1. Brahma Samhita (5.30)
   This verse describes Krishna's flute and its enchanting effects. It is part of a famous scripture written by Lord Brahma that praises Lord Krishna and his divine attributes.
   Sanskrit Verse:

veṇuṁ kvaṇantam aravinda-dalāyatākṣam-barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is adept in playing His flute, with blooming eyes like lotus petals, with a peacock feather on His head, whose form is beautiful like dark clouds, and whose beauty is more charming than millions of Cupids."

2. Radha-Krishna-Ganoddesha-Dipika
   This text describes different types of flutes used by Krishna and their unique characteristics. The Radha-Krishna-Ganoddesha-Dipika is a famous text that provides detailed descriptions of Lord Krishna and Radha's divine relationship, including Krishna’s flutes and music.
   Sanskrit Texts:
• "Madhuradhvani" - This refers to the sweet sound of Krishna’s flute.
• Descriptions of the different flutes: "Venu", "Murali", and "Vamsi", with their respective lengths and hole patterns.
3. Bhagavata Purana (10.21.10)
   The Bhagavata Purana describes Krishna’s flute as a powerful instrument that captivated everyone around Him, especially the gopis, who were irresistibly drawn to the sound of His flute.
4. Srimad Bhagavatam (10.35.14)
   Describes the enchanting nature of Krishna’s flute and its ability to mesmerize all beings, from demigods to animals.
   Sanskrit Verse:  kāmaṁ harati pāṇḍityam ādṛtya mahatīṁ gatiṁ

                            śrī-krīḍāmṛta-rasāyanaṁ tam īśam īśvaraṁ bhaje 

Krishna, the Supreme Lord, plays His flute, which attracts even the most learned sages, and He steals the hearts of all beings."

5. Nārada Bhakti Sūtra
   Narada Bhakti Sūtra also mentions Krishna’s ability to attract the entire universe through the divine sound of His flute.                                                                                                          

                These texts together describe the magical and divine qualities of Krishna’s flute. The flute is not just a musical instrument, but a symbol of Krishna’s divine presence and power to influence all of creation.

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IN THE COMPANY OF KRISHNA – 5. EKANGANA, SISTER OF KRISHNA

EKANGANA, SISTER OF KRISHNA

Many people, animals, and even objects are known to have a deep bond with Krishna. Most people know Subhadra as Krishna’s only sister. However, there was another sister named Ekangana. She is not as well-known, but she was also closely connected to Krishna. Ekangana was the daughter of Yasoda, who raised Krishna as her own son. This means Ekangana was like a sister to Krishna in his early life.

According to ancient texts, it was because of Ekangana’s presence that Krishna was able to defeat the evil king Kamsa. Her role may not be widely talked about, but it was important. Although forgotten by many, she remains a part of Krishna’s story, demonstrating that even lesser-known figures can play significant roles in divine tales.

Some sources mention Ekanamsha (or Ekangana) as a sister of Krishna, but this is less common than Subhadra. Ekanamsha is identified as a shakti of Vishnu as the goddess of Ekadasi, having descended as the daughter of Nanda to protect the baby Krishna from Kamsa. 

Source:

The story of Ekangana appears in the Mahabharata, in the Sabha Parva, Cha-38.

According to the Brahmavaivarta Purana, Ekanamsha was the daughter of Nanda and Yashoda, who was taken away by Vasudeva. When Kamsa tried to kill her, she transformed into the goddess Yogamaya, also known by the epithet Durga. Though in other versions the baby girl is carried to the Vindhya Mountains, in this text, she stays with Vasudeva and Devaki. Later, when Krishna marries his chief consort, Rukmini, she is sent with Durvasa to protect and help him.

 

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IN THE COMPANY OF KRISHNA - 4. DHENUKA - A DANGEROUS DEMON

 

Dhenuka was a dangerous demon, known as a Raksasa, who resembled a donkey. He lived in the Tala forest, and people were too scared to go near that place because of him.

When Krishna and his elder brother Balarama (also called Balabhadra) heard about this demon, they went to the forest. There were many palm trees there, and they shook the trees to get the fruit. The noise caught Dhenuka’s attention, and he rushed toward them. But Krishna and Balarama fought him and killed him.

Other Information:

1. According to the Bhagavata Purana (Book 10), Dhenuka was one of the followers of the evil king Kamsa. Other followers included Pralamba, Canura, Trnavarta, Mustika, Arista, and Kesi.
2. In another story from the same book, a demon came into the herd of cows, disguised as a cow (called Dhenu). Krishna and Balarama saw through the disguise, caught him, and killed him by throwing him into a tree.

Source:

śrīdāmā nāma gopālo rāma-keśavayoḥ sakhā

subala-stokakṛṣṇādyā gopāḥ premṇedam abruvan

Once, some of the cowherd boys-Śrīdāmā, the very close friend of Rāma and Kṛṣṇa, along with Subala, Stokakṛṣṇa, and others-lovingly spoke the following words.

rāma rāma mahā-bāho kṛṣṇa duṣṭa-nibarhaṇa
ito ’vidūre su-mahad vanaṁ tālāli-saṅkulam

The cowherd boys said:] O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees.

phalāni tatra bhūrīṇi patanti patitāni ca
santi kintv avaruddhāni dhenukena durātmanā

In that Tālavana forest, many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka.

prayaccha tāni naḥ kṛṣṇa gandha-lobhita-cetasām

vāñchāsti mahatī rāma gamyatāṁ yadi rocate

O Kṛṣṇa! Please get those fruits for us. Our minds are so attracted by their aroma! Dear Balarāma, our desire to have those fruits is very great. If you think it’s a good idea, let’s go to that Tāla forest.

balaḥ praviśya bāhubhyāṁ tālān samparikampayan

phalāni pātayām āsa mataṅ-gaja ivaujasā

Lord Balarāma entered the Tāla forest first. Then, with His two arms, He began forcefully shaking the trees with the power of a maddened elephant, causing the tāla fruits to fall to the ground.

phalānāṁ patatāṁ śabdaṁ niśamyāsura-rāsabhaḥ
abhyadhāvat kṣiti-talaṁ sa-nagaṁ parikampayan

Hearing the sound of the falling fruits, the ass demon Dhenuka ran forward to attack, making the earth and trees tremble.

sametya tarasā pratyag dvābhyāṁ padbhyāṁ balaṁ balī
nihatyorasi kā-śabdaṁ muñcan paryasarat khalaḥ

The powerful demon rushed up to Lord Baladeva and sharply struck the Lord’s chest with the hooves of his hind legs. Then Dhenuka began to run about, braying loudly.

punar āsādya saṁrabdha upakroṣṭā parāk sthitaḥ
caraṇāv aparau rājan balāya prākṣipad ruṣā

Moving again toward Lord Balarāma, O King, the furious ass situated himself with his back toward the Lord. Then, screaming in rage, the demon hurled his two hind legs at Him.

sa taṁ gṛhītvā prapador bhrāmayitvaika-pāṇinā
cikṣepa tṛṇa-rājāgre bhrāmaṇa-tyakta-jīvitam

Lord Balarāma seized Dhenuka by his hooves, whirled him about with one hand, and threw him into the top of a palm tree. The violent wheeling motion killed the demon.

tenāhato mahā-tālo vepamāno bṛhac-chirāḥ
pārśva-sthaṁ kampayan bhagnaḥ sa cānyaṁ so ’pi cāparam

Lord Balarāma threw the dead body of Dhenukāsura into the tallest palm tree in the forest, and when the dead demon landed in the treetop, the tree began shaking. The great palm tree, causing a tree by its side also to shake, broke under the weight of the demon. The neighboring tree caused yet another tree to shake, and this one struck yet another tree, which also began shaking. In this way, many trees in the forest shook and broke.

balasya līlayotsṛṣṭa-khara-deha-hatāhatāḥ
tālāś cakampire sarve mahā-vāteritā iva

Because of Lord Balarāma’s pastime of throwing the body of the ass demon into the top of the tallest palm tree, all the trees began shaking and striking against one another as if blown about by powerful winds.

(Bhagavata Puranam, 10^th Skandha, 15^th Chapter, Verses 20 to 35)

 

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IN THE COMPANY OF KRISHNA - 3. CAIDYA ALIAS SISUPALA THE GREAT ENEMY OF KRISHNA

 

Sisupala – The Great Enemy of Krishna

            The name Caidya refers to the ruler of Cedi, and in this context, it means Sisupala, the king of Cedi. Another ruler of Cedi, Dhrstaketu, was also known by this name. Sisupala played a significant role in the Kurukshetra war, where he led the Krauncavyuha (a battle formation shaped like a stork), designed by Dhrstadyumna. (Bhisma Parva, Chapter 50, Sloka 47)

Sisupala’s Past Life

In his previous birth, Sisupala was one of the two gatekeepers of Vaikuntha, named Jaya and Vijaya. Due to a curse from the great sages, they were born thrice as demons:

1. Hiranyaksha and Hiranyakashipu
2. Ravana and Kumbhakarna
3. Sisupala and Dantavaktra

(For more details, see "Jaya and Vijaya" in Indian Puranas.)

Birth and Prophecy

Sisupala was born to King Damaghosa of Cedi and his wife Srutasravas (Bhagavata, 9th Skandha). However, he had a strange and terrifying appearance—he was born with three eyes and four hands. At birth, he cried like a donkey, making his parents consider abandoning him.

At that moment, a mystical being (Jin or ghost) appeared and prophesied:

• The child would grow up to be extremely powerful.
• He could only be killed by one specific person, who was already on earth.
• If the child was placed on the lap of that person, two of his hands and his third eye would disappear.

News of this prophecy spread far and wide, attracting many kings who wished to see the child.

One day, Srutasravas, who was Krishna’s aunt, placed Sisupala on Krishna’s lap. Instantly, his extra hands and third eye disappeared. Seeing this, his mother pleaded with Krishna to forgive Sisupala’s offenses at least a hundred times. Krishna promised to do so. (Sabha Parva, Chapter 43)

Sisupala’s Role in Various Events

Sisupala was an important figure in several major events:

1. Present at Draupadi’s wedding and attempted to stop the ceremony. (Adi Parva, Chapter 185, Verse 23)
2. Attended the coronation of the King of Kalinga. (Santi Parva, Verse 6)
3. Served as the Commander-in-Chief of Jarasandha. (Sabha Parva, Chapter 14, Verse 10)
4. Honored Bhima when he conquered kingdoms. (Sabha Parva, Chapter 29, Verse 11)
5. Participated in Yudhishthira’s Rajasuya sacrifice. (Sabha Parva, Chapter 234, Verse 14)

Sisupala’s Conflict with Krishna

During the Rajasuya Yajna, Sisupala strongly opposed Krishna being given the highest honor.

1. He publicly insulted Krishna. (Sabha Parva, Chapter 39, Verse 11; Chapter 41)
2. He attacked Dvaraka in Krishna’s absence. (Sabha Parva, Chapter 45, Verse 7)
3. He stole Vasudeva’s sacrificial horse. (Sabha Parva, Chapter 45, Verse 9)
4. He kidnapped the wife of Babhru. (Sabha Parva, Chapter 45, Verse 10)
5. He abducted the daughter of his uncle, the King of Visala. (Sabha Parva, Chapter 45, Verse 11)

Finally, Krishna lost patience and killed Sisupala after he had exceeded the promised 100 offenses. (Sabha Parva, Chapter 45, Verse 25)

After his death, Sisupala’s soul merged with Krishna’s divine form, symbolizing his ultimate liberation. (Sabha Parva, Chapter 45, Verse 26)

Legacy

Sisupala remains one of the most well-known antagonists in Hindu mythology. His story teaches the lesson that even the greatest enemies of God can ultimately find salvation in Him.

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