#padmavyuha

[blessed1neha]

What was the reason behind that only Abhimanyu can enter but not Pandavas and their entire army would not possible to enter into Padmavyuham on 13th day for war in Mahabharata?

The Padmavyuha is a military formation in the Mahabharata this is said to be unbreakable. It is a lotus-formed formation this is very hard to go into or even more tough to go out. Only some people within the world knew how to input and go out the Padmavyuha, and considered one of them became Arjuna.

Arjuna had found out a way to input and go out the Padmavyuha from his guru, Dronacharya. However, he had by no means taught all people else how to do it. On the thirteenth day of the Kurukshetra War, Dronacharya deployed the Padmavyuha formation towards the Pandavas.

Abhimanyu, the son of Arjuna, turned into keen to prove himself in war. He knew how to enter the Padmavyuha, however he did not know how to go out it. He decided to go into the formation besides, and he become capable of accomplish that efficaciously.

However, as soon as Abhimanyu changed into within the Padmavyuha, he was surrounded by way of Kaurava warriors. They attacked him from all facets, and he was in the end killed. The Pandavas had been not able to rescue him, due to the fact they did not recognise the way to enter the Padmavyuha.

There are a few reasons why most effective Abhimanyu ought to enter the Padmavyuha. First, he changed into the son of Arjuna, who changed into the most effective other individual who knew the way to input the formation. Second, Abhimanyu become a skilled warrior, and he become confident that he may want to defeat the Kauravas. Third, Abhimanyu turned into keen to prove himself in struggle, and he was inclined to take risks.

The demise of Abhimanyu was a first-rate blow to the Pandavas. He turned into their best hope of defeating the Kauravas, and his demise made it a good deal more difficult for them to win the battle. However, Abhimanyu's dying additionally inspired the Pandavas, and they in the end went on to defeat the Kauravas.

The Padmavyuha is a powerful image within the Mahabharata. It represents the challenges that the Pandavas confronted in their quest to win the warfare. However, it additionally represents the energy and backbone of the Pandavas, who had been in the long run in a position to triumph over all barriers.

[indiesole]

TOP 100 KANNADA FILMS OF ALL TIME (@INDIES) !

Top 100 Kannada Films Of All Time (@Indies)! :

Yt Link:

.Raja Yuvaraja (1989)

.Parashuram (1989)

.Poli Huduga (1989)

.Yuddha Kaanda (1989)

.Yuga Purusha (1989)

.Premagni (1989)

.Thayigobba Tharle Maga (1989)

.Preyasi Preethisu (1989)

.Rajasimha (1989)

.Rudra (1989)

.Sankranthi (1989)

.Prathap (1990)

.Singari Bangari (1989)

.Samsara Nouke (1989)

.Padmavyuha (1989)

.Onti Salaga (1989)

.Sharavegada Saradara (1989)

.Sura Sundaranga (1989)

.Tarka (1989)

.Ondagi Balu (1989)

.Pushpak (1987)

.Kesarina Kamala (1973)

.Narasimha (1989)

.Mane (1989)

.Mane Belagida Sose (1973)

.Seethe Alla Savithri (1973)

.Jwala Mohini (1973)

.Ade Hrudaya Ade Mamate (1969)

.Ravana Rajya (1987)

.Ajith (1982)

.Devaru Kotta Thangi (1973)

.Gandhada Gudi (1973)

.Jaya Vijaya (1973)

.Naandi (1964)

.Mugdha Manava (1977)

.Nanjundi Kalyana (1989)

.Mooroovare Vajragalu (1973)

.Sankalpa (1973)

.Nyayakkagi Nannu (1989)

.Madhuri (1989)

.Dharma Patni (1973)

.Ranadheera Kanteerava (1960)

.Makkala Sainya (1980)

.Bala Panjara (1972)

.Parvathi Kalyana (1967)

.Punya Purusha (1969)

.Sahadharmini (1973)

.Doorada Betta (1973)

.Bhoodana (1962)

.Kaadu (1973)

.Jatakaratna Gundaajoisa (1971)

.Naga Kala Bhairava (1981)

.Rama Shama Bhama (2005)

.Rajashekara (1967)

.Uyyale (1969)

.Vichithra Samsara (1969)

.Shikari (1981)

.Sahadharmini (1973)

.Edakallu Guddada Mele (1973)

.Bandhavya (1972)

.Bhale Rani (1972)

.Nyayave Devaru (1971)

.Namma Baduku (1971)

.Kantara (2022)

.Rajadurgada Rahasya (1967)

.Cowboy Kulla (1973)

.Maha Prachandaru (1981)

.Naguva Hoovu (1971)

.Yellelu Naane (1969)

.Muthinanta Manushya (1989)

.Suvarna Bhoomi (1969)

.Punarjanma (1969)

.Chikkamma (1969)

.Olavu Geluvu (1977)

.Bhale Raja (1969)

.Bageerathi (1969)

.Sakalpa (1973)

.Prachanda Putanigalu (1981)

.Maya Manushya (1976)

.Mugiyada Kathe (1976)

.Maagiya Kanasu (1977)

.Namma Bhoomi (1989)

.Kaanada Kai (1973)

.Nagarahole (1977)

.Adda Dari (1968)

.Nee Nanna Gallalare (1981)

.Maria My Darling (1980)

.Dhairya Lakshmi (1980)

.Mayeya Musuku (1980)

.Ondu Premada Kathe (1977)

.Manmatha Raja (1989)

.Onde Balliya Hoogalu (1967)

.Pathiye Daiva (1964)

.Post Master (1964)

.Navajeevana (1964)

.Sampradaya (1987)

.Veera Sankalpa (1964)

.Veera Vikrama (1965)

.Shiva Bhakta (1969)

.Hu Bisilu (1971)

[indiejones]

INDIES TOP 100 KANNADA FILMS OF ALL TIME !

INDIES TOP 100 KANNADA FILMS OF ALL TIME !

Yt Link:

https://www.youtube.com/playlist?list=PLm1v8VeYLVlnuI0JAk525Sg8WCCAEBLsq

Imdb Link:

http://www.imdb.com/list/ls568468997/

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

FULL LINK:

1. .Raja Yuvaraja (1989)

2. .Parashuram (1989)

3. .Poli Huduga (1989)

4. .Yuddha Kaanda (1989)

5. .Yuga Purusha (1989)

6. .Premagni (1989)

7. .Thayigobba Tharle Maga (1989)

8. .Preyasi Preethisu (1989)

9. .Rajasimha (1989)

10. .Rudra (1989)

11. .Sankranthi (1989)

12. .Prathap (1990)

13. .Singari Bangari (1989)

14. .Samsara Nouke (1989)

15. .Padmavyuha (1989)

16. .Onti Salaga (1989)

17. .Sharavegada Saradara (1989)

18. .Sura Sundaranga (1989)

19. .Tarka (1989)

20. .Ondagi Balu (1989)

21. .Pushpak (1987)

22. .Kesarina Kamala (1973)

23. .Narasimha (1989)

24. .Bahaddur (2014)

25. .Mane (1989)

26. .Mane Belagida Sose (1973)

27. .Seethe Alla Savithri (1973)

28. .Jwala Mohini (1973)

29. .Ade Hrudaya Ade Mamate (1969)

30. .Ravana Rajya (1987)

31. .Ajith (1982)

32. .Devaru Kotta Thangi (1973)

33. .Gandhada Gudi (1973)

34. .Jaya Vijaya (1973)

35. .Naandi (1964)

36. .Mugdha Manava (1977)

37. .Nanjundi Kalyana (1989)

38. .Mooroovare Vajragalu (1973)

39. .Sankalpa (1973)

40. .Nyayakkagi Nannu (1989)

41. .Madhuri (1989)

42. .Dharma Patni (1973)

43. .Ranadheera Kanteerava (1960)

44. .Makkala Sainya (1980)

45. .Bala Panjara (1972)

46. .Parvathi Kalyana (1967)

47. .Punya Purusha (1969)

48. .Sahadharmini (1973)

49. .Doorada Betta (1973)

50. .Bhoodana (1962)

51. .Kaadu (1973)

52. .Jatakaratna Gundaajoisa (1971)

53. .Naga Kala Bhairava (1981)

54. .Rama Shama Bhama (2005)

55. .Rajashekara (1967)

56. .Uyyale (1969)

57. .Vichithra Samsara (1969)

58. .Shikari (1981)

59. .Edakallu Guddada Mele (1973)

60. .Bandhavya (1972)

61. .Bhale Rani (1972)

62. .Nyayave Devaru (1971)

63. .Namma Baduku (1971)

64. .Kantara (2022)

65. .Rajadurgada Rahasya (1967)

66. .Cowboy Kulla (1973)

67. .Maha Prachandaru (1981)

68. .Naguva Hoovu (1971)

69. .Yellelu Naane (1969)

70. .Muthinanta Manushya (1989)

71. .Suvarna Bhoomi (1969)

72. .Punarjanma (1969)

73. .Chikkamma (1969)

74. .Olavu Geluvu (1977)

75. .Bhale Raja (1969)

76. .Bageerathi (1969)

77. .Prachanda Putanigalu (1981)

78. .Maya Manushya (1976)

79. .Mugiyada Kathe (1976)

80. .Maagiya Kanasu (1977)

81. .Namma Bhoomi (1989)

82. .Kaanada Kai (1973)

83. .Nagarahole (1977)

84. .Adda Dari (1968)

85. .Nee Nanna Gallalare (1981)

86. .Maria My Darling (1980)

87. .Dhairya Lakshmi (1980)

88. .Snehitaru (2012)

89. .Mayeya Musuku (1980)

90. .Ondu Premada Kathe (1977)

91. .Manmatha Raja (1989)

92. .Onde Balliya Hoogalu (1967)

93. .Pathiye Daiva (1964)

94. .Post Master (1964)

95. .Navajeevana (1964)

96. .Sampradaya (1987)

97. .Veera Sankalpa (1964)

98. .Veera Vikrama (1965)

99. .Shiva Bhakta (1969)

100. .Hu Bisilu (1971)

[radical-revolution]

The Dualism of Non-Dualistic Concepts.

The Bodhisattva Aksayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication.

Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

The Bodhisattva Punyaksetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

The Bodhisattva Padmavyuha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

The Bodhisattva Srigarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

The Bodhisattva Candrottara declared, "'Darkness' and 'light' are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

The Bodhisattva Ratnamudrahasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

The Bodhisattva Manikutaraja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of 'path' or 'nonpath.' Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

The Bodhisattva Satyarata declared, "It is dualistic to speak of 'true' and 'false.' When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight.

Excepts from: VIMALAKIRTI SUTRA

Image: Vimalakīrti debating Bodhisattva Mañjuśrī. Chinese painting from the Dunhuang Caves, Tang Dynasty

[hinducosmos]

Quora - What exactly was the Chakra-Vyuha or Padma-Vyuha in the Mahabharata, and why did Abhimanyu fail to break it? Read Vivek Chandru's answer (via Quora) Photo: the Chakra-vyuha or Padmavyuha or the Indian labyrinth at Hoysala temple in Halebedu.

[labyrinthsrel285-blog]

More About Cretan Labyrinths

Cretan labyrinths are most well known from the Greek myth of Theseus and the Minotaur. They are “based on a pattern first documented on a clay tablet from Pylos, Greece (circa 1200 BCE) and also found on Cretan Coins of 400 to 500 BCE.” (Society) Cretan labyrinths often come in a seed pattern. They come in many different styles, or circuits, which alter the length of time to get to the center, and may also alter the difficulty of them. 

The first and most common labyrinth is the seven circuit labyrinth. This is the most popular and widely known labyrinth style. 

“The seven circuits of the Cretan labyrinth correspond with the seven spheres of the sacred planets, the seven principles of the human being and the cosmos, the seven days of the week [...] Passing to the center of the labyrinth and returning to its circumference represents the involution and evolution of the universe, the coming into birth and the passing out of earthly life of an individual, and--most important--a journey into the center of our own being, the achievement there of a quest for wholeness, and the subsequent return to our divine source.” (Binford)

This is a seven circuit labyrinth located on Gotland island in Sweden, and lies right outside of the old Fröjel church. There are many seven circuit labyrinths throughout the world, but this one is very popular as many believe Gotland island is magical or haunted. It is a very mysterious place and walking this labyrinth is thought to wipe your memory of walking it.

The next most popular cretan labyrinth style is the eleven circuit labyrinth. 

This labyrinth has “eight turning points with stacked circuits. It is self-dual. That means that the way out has the same rhythm as the way in.” (Reißmann) 

This 11 circuit labyrinth is located in Australia, and is native to the Campfire in the Heart association. This is a religious labyrinth, and the association’s goal is “to provide an opportunity for people to share their story around a campfire in the heart of Australia and through that sharing, to grow in the mystery and wonder of the heart of God.” (Springs) It was created with 11 circuits rather than 7 to provide for more time in healing and spiritual experiences.

Next, there is a fifteen circuit labyrinth. 

This is the Roerslev labyrinth, the first ever 15-circuit labyrinth. It is drawn on the ceiling of a Danish church located in Denmark. To this day, there are only four 15 circuit labyrinths existing on land, three of which lie in Scandinavia and the fourth in England. Many people find these labyrinths to be much too large to walk or to build, so there is not an abundance of them like there are in 7 or 11 circuit labyrinths. 

Finally, the oldest circuit is a three circuit labyrinth. These are from the style of the Cretan coins in 300-70 BCE. 

“This is the smallest possible version of a Chartres labyrinth. And there are just two barriers possible for it. Otherwise it does not work.” (Reißmann) Since this is such a small labyrinth, they are more uncommon because of their seemingly wasteful space. Most labyrinths are spent walking to the center and back in about an hour; however, a three circuit labyrinth may take only about 20 minutes. This can feel like a waste of time to those using it in religious contexts, as they may feel this is not an ample amount of time for prayer. 

Along with the different circuits shown above, there are many other forms of labyrinths. There are medieval labyrinths, concentric labyrinths, roman labyrinths, contemporary labyrinths, and so many more. Cretan labyrinths are most commonly associated with Europe and North American regions. In Middle Eastern regions, there will be different forms of the labyrinth, such as the Padmavyuha. 

The Padmavyuha (above) is very similar but also very different from the Cretan labyrinths, being much more rounded and spiral looking. It is meant to symbolize a lotus, and is seen as a chakra used for meditation in India. This differs from the most common usage of the Cretan labyrinths, prayer.

It is important to understand when studying Cretan labyrinths and their meanings that they are not ubiquitous throughout the world, and that many other cultures/regions of the world will use different shapes and names, as well as various meanings and usages. It would take someone a very long time to identify all types of labyrinths existing throughout the world, as well as their meanings, which is why labyrinths and their geometry still remains such a mystery.

Sources

Articles

Binford, Harry, and John Algeo. “The Labyrinth: A Brief Introduction to Its History, Meaning and Use.” Home - Theosophical Society in America, www.theosophical.org/publications/1276.

Reißmann, Erwin, and Andreas Frei. “LabyrinthBlog.” Blogmymaze, blogmymaze.wordpress.com

Society, Labyrinth. The Labyrinth Society: The Labyrinth Society: Types of Labyrinths, labyrinthsociety.org/labyrinth-types. 

Springs, Alice. “About.” Campfire In The Heart, campfireintheheart.com.au/about/.

Images

“Fröjel.” Wikipedia, Wikimedia Foundation, 12 Jan. 2019, en.wikipedia.org/wiki/Fröjel.

“Home.” Mid-Atlantic Geomancy, geomancy.org/index.php/labyrinths/old-labyrinths/15-circuit-labyrinths#!/ccomment.

“Labyrinth at Campfire in the Heart.” Radio National, 9 Aug. 2016, www.abc.net.au/radionational/programs/spiritofthings/labyrinth-at-campfire-in-the-heart/7704460.

“Padmavyuha.” Wikipedia, Wikimedia Foundation, 14 Dec. 2018, en.wikipedia.org/wiki/Padmavyuha.

Reißmann, Erwin, and Andreas Frei. “LabyrinthBlog.” Blogmymaze, blogmymaze.wordpress.com

[herawell]

"I wish you'd write a fic where" Abhimanyu and Uttar fall in love with each other 👉👈

Oh, now THIS is an idea. Perhaps post-exile, when war preparations are going on and the Pandavas are consulting with the kingdom of Virata. I'm thinking Uttar and Abhimanyu might be (mild) rivals at first, before they bond since Uttar is intimidated by having been charioteer to the great Arjuna, and Abhi is dazed by the legendary father he's never known. They bond closer together (and maybe Abhi goes into battle with him on the first day, so Shalya doesn't kill him, and on the thirteenth day Uttar is alive to try to make his way into the Padmavyuha to get to his love comrade AND HE DOESN'T MAKE IT.

[sanatancharacters]

Chakravyuh | Padmavyuha The Biggest Secrets

Chakravyuh | Padmavyuha The Biggest Secrets: chakravyuh” is one of the most difficult war strategies used in the MAHABHARATA

In order to assassinate the pandavas, Dronacharya utilizes all the knowledge… He garnered through his experience to plot chakravyuh..

Although chakravyuh plotted to excite pandavas, Abhimanyu gets caught in it, fights courageously and dies …

Many of us know just about chakravyuh in kurukshetra

Apart from that how many other war strategies are there ?

Read More

[blessed1neha]

How was Chakravyuha Rachna in (Mahabharata)?

First off, it is difficult to imagine the scale of this formation. The Mahabharat was one of the largest wars ever fought, and armies used a scale of measure known as Akshauhini to measure strength. As single Akshauhini consisted of 21,870 chariots, 21,870 elephants; 65,610 cavalry and 109,350 infantry[1]. Now, it is said that over the course of the war, 18-20 Akshauhini senas (armies) were killed. I do not have to do the calculations for you to figure out how huge the armies actually were. And this in a concentrated around the Kurukshetra, which is roughly 48 x 128 Km in area[2]. That makes a very dense war.

So I imagine that there were enough men to spare for a formation like the Chakravyuha, more so when:

It was designed by Drona, one of the smartest tactician on the side of the Kauravas

The prize was (originally) Yudhisthira, who was the leader of the Pandavas

The formation was designed as a spinning wheel (hence the "chakra" in the name) and a puzzle (hence the "vyuh"), with the formation in a constant state of rotation.... the rotation may be seen as the motion of the helix of a screw. The formation was also called Padmavyuh (or the Lotus formation)[3]. Also, the inner layers were made of of soldiers, each stronger than the ones on the immediate outer layer. Let us use a gaming terminology and call the warriors as levels. Level 7 being the strongest, and lower level warriors at the outside. Here is what would happen to anyone entering through the mouth (now imagine the same thing happening DURING WAR)....

And remember, this doesn't mean the person who entered ran around the maze. The maze engulfed him.. yeah, imagine that:

Think about it... the warrior is in a constant state of battle while the formation circles around him. He keeps getting tired, while the further inside he goes, the less worn out fighters he meets! Both physically and mentally, this makes it difficult for the warrior who has entered.

Now, the Chakravyuh was a brilliant military tactic. Basically it was a juggernaut. The whole formation continuously spun across the battlefield, continuously fighting, and the moment one member of the formation was killed, there was a sliding motion that propagated from the position held by the killed man, right upto the center of the formation, thus ensuring that at all times, there existed a continuous maze.

At last fighting with the opponent soldiers, one reached to the centre of the Chakravyuh that is shown as a ‘point’ in the above figure. This was the time when one was surrounded by the most ferocious of soldiers.

Indeed, it was not easy to reach to the centre and definitely very hard to come out of the ‘Vyuh Rachna’!

It is the evidence of how efficient and tactful our ancient Indian cavalry was!

[1] http://en.wikipedia.org/wiki/Akshauhini [2] http://www.dharmakshetra.com/holy%20land/kurukshetra.html [3] http://en.wikipedia.org/wiki/Padmavyuha

[awesometeennews]

‘Jersey’, ‘Trance’, ‘Kaithi’ to be screened at International Indian Film Festival Toronto

‘Jersey’, ‘Trance’, ‘Kaithi’ to be screened at International Indian Film Festival Toronto

[ad_1]

The other Indian movies that are slated to be screened at the Toronto Film Festival include Bollywood movie Super 30 and short film Padmavyuha.

Gowtham Tinnanuri directorial, Jersey, a Telugu sports drama, has been selected for the International Indian Film Festival Toronto (IIFFT) this year. The film festival is set to begin from August 11 and will continue till August 15. Actors Nani…

[geminianum]

New poster work—Padmavyuha is a short thriller exploring religious themes, written and directed by Raj Krishna.

[artkarthik]

Mahabharata War - The 14th Day

The Story

The 13th day of battle between the Pandavas and Kauravas in the epic Mahabharata has just come to an end. While Arjuna was distracted on the far side of the battlefield, the Kaurava forces lured his son Abhimanyu into their Chakravyuha (Wheel-Formation) and brutally killed him. The Pandava forces were unable to follow Abhimanyu into the formation due to the insurmountable defense of the Sindhu King Jayadratha. 

Burning with rage, Arjuna makes a terrible promise: To kill Jayadratha before sunset the next day or to kill himself. This sets the stage for the most epic battle of the entire war: The 14th Day. 

The Kaurava Commander-in-Chief Dronacharya has assembled his forces into three battle formations. First is the square and solid Shakatavyuha (Cart Phalanx). Behind this is the Padmavyuha (Lotus-Formation), positioning himself at its head. Lastly, near the base of the lotus, he arranges the most powerful Kaurava warriors straight as a needle (Suchivyuha) with the precious Jayadratha at the eye of the needle. 

15 Kilometers separate Arjuna from his target: A hundred thousand horsemen, Sixty thousand chariots, three million foot soldiers, fourteen thousand elephants, and then six supreme warriors.

And so begins Arjuna’s glorious and terrible quest. With his golden chariot and four white horses ready, Krishna takes their chariot forward into the enemy’s cart formation. Warriors attack him from all directions but Arjuna has no patience for them. He draws his bow and waves of enemy warriors fall. 

Taking apart the cart formation, their chariot storms the edge of the lotus formation, where they encounter Dronacharya. They duel for hours with no end in sight, so Krishna quickly takes their chariot around and avoid further confrontation with the Acharya. 

They forge ahead deeper into the lotus formation, encountering Kritavarma, Duryodhana and many other Kaurava warriors. But today, Arjuna appears to be the God of Death incarnate and smashes through the last petals of the lotus formation, breaking it apart entirely. 

The powerful warriors of the needle formation surround Arjuna. Bhoorisravas, Karna, Ashwatthama, Kripacharya, Shalya and others attack Arjuna simultaneously. 

In the mean time, Dronacharya tries to capture Yudhistira. His efforts are thwarted by Bheema and Satyaki. 

Fending off several attacks, Krishna expertly guides Arjuna through the sea of enemy warriors. His eyes are constantly watching the west and Arjuna catches the message that there is little time to waste. 

Then suddenly, darkness sets across the battlefield. The enemy warriors start cheering at their victory and let down their guard. Krishna assures Arjuna that this is an illusion and instructs him to act. Arjuna invokes the power bestowed by Shiva and fires a flaming arrow from his bow, beheading Jayadratha in one swift strike. 

Before the enemy forces could protest at this treachery, the clouds part and the last rays of the blood-red sun bathe the battlefield. 

Arjuna has fulfilled his vow. 

The battle however did not stop at sunset as it had on the previous days. Under the blanket of night, the soldiers lit torches and continued fighting. Being of Rakshasa descent, Bheema’s young son Gatotkacha becomes more powerful under the cover of darkness and rains terror upon the enemy forces. 

Desperate to curb the violent destruction of their army, the Kaurava warrior Karna invokes his divine Shakti weapon, which he had been saving to use exclusively against Arjuna, and hurls it with all his might at Gatotkacha. Realizing what is about to happen, Gatotkacha grows to an enormous size. The Shakti lights up the night sky and crashes into the giant Gatotkacha. He falls upon the Kaurava army like a mountain and crushes thousands of them underneath. 

And so ends the 14th day of the Mahabharata battle. 

Philosophy of the Formations

In direct contrast to the Crescent Moon formation used by the Pandavas on the previous day, the 14th day channels the anger and rage of Arjuna into the laser sharp focus of the Eagle formation as it hunts for its prey, powerfully tearing through all obstacles and challenges in its path and keeping its eye only on its intended target.  In various mythologies, Eagles were often depicted as being very old and wise creatures, such as in the tales of Garuda or in Celtic folktales. They are also strong allies in The Lord of the Rings, rescuing Gandalf from his prison atop Isengard and later coming to the aid of Frodo and Sam when all hope seems lost. Eagle feathers represent courage and bravery in various cultures, where they are used to adorn clothing or headgear. The symbols of the Roman and German empires were both eagles. The eagle is also now prominently featured in the American iconography. 

The Kauravas on the other hand, try a combination of three different formations: The Cart, the Lotus and the Needle.  Carts in mythology take many interesting forms. The Gordian knot was a chariot in ancient Greece tied to a post with an impossible knot, which Alexander the great undid by simply cutting through the rope, foretelling his ability to find innovative solutions to complex problems.  The lotus on the other hand, represented the Sun and rebirth in ancient Egyptian cultures, owing to its behavior of closing up at night and almost receding into the water. In buddhism, the lotus represents spiritual awakening, owing to its ability to repel the marshy waters in which it grows and remain clean. In Hindu philosophy, the primordial lotus grows from Vishnu's navel and represents the birth of time and the creation of the universe. Greek mythology had an island of lotus-eaters who would consume a narcotic and remain in a state of apathy to the rest of the world.  And lastly the needle, which has an odd place in mythology. The spinning needle curses a princess to sleep for an eternity when she accidentally pricks herself in the story of Sleeping Beauty. The needle and spinner are also used by Rumplestiltzkin to spin straw into gold for the princess in exchange for her firstborn child.  Taking all of this symbolism into account, we could form an image in our minds of the Kauravas making a desperate promise to protect Jayadratha, trying to throw out seemingly impossible challenges at Arjuna and trying to keep him distracted and away from his true goal. 

The Map of the Battlefield

[mylovehg-blog]

Mahabharat Abhimanyu Vadh: चक्रव्यूह और अभिमन्यु वध - Chakravyuh Full Episode HD

http://bestnewsvideo.com/?p=62179 https://www.youtube.com/watch?v=HNzqNkhWQhE Mahabharat Abhimanyu Chkaravyuh Vadh चक्रव्यूह और अभिमन्यु वध There are very few characters in literature, who instill pride and inspiration in common folks. Abhimanyu is surely one such character. The Chakravyuha or Padmavyuha was a special formation and knowledge of  how to penetrate it was limited to only a handful of Pandava warriors,  namely Abhimanyu, Arjuna, Krishna and Pradyumna. However, to the Pandavas' disappointment, Pradyumna, son of Krishna, chose not to participate in the Kurukshetra war. Abhimanyu, son of Arjuna, knew how to penetrate the Padmavyuha but not how to exit it, leading to tragic consequences The thirteenth day of Mahabharat war is remembered for the construction of Chakravyuha by Dronacharya. By the inspiration of Duryodhan, Drona chalked out a plan to trap Yudhisthira the main lead of the Pandavas and hence win the war at one sweep. Dronacharya knew that Arjun and Sri Krishna had the skill of penetration and exit through Chakravyuh so both of them were purposefully  drawn in to a separate battle with the Samsaptakas. Now the challenge of the Chakravyuh was sent over to the Pandavas' side. As planned Yudhisthir had no other option of himself accepting the challenge as the Krishna and Arjun were busy in a battle far away from head quarters, hence inaccessible. To his aid came young Abhimanyu. He knew, he has only the partial knowledge of Padmavyuh, but to a brave kshatriya like him, fulfilling his Dharma of protecting his King is must. He also had confidence (may be over confidence) and hope of winning the vyuh with the help of his mighty uncles. But Kauravas with the help of Jayadratha were  successful in hindering  four of the five pandavas from entering the chakravyuha (by making use  of a boon granted to him by Lord Shiva) and thus brutally killing Abhimanyu  in the end,by violating the norms of wars. Abhimanyu though sacrificed his life, was very effective in holding all the Kaurava maharathis (Great  Charioteers, colloquially Great Warriors) at bay and thereby preventing  the advancement of Kaurava forces towards the Pandavas.Hence avoiding, a certain defeat of his side Best Videos of Digital Sadhu Draupadi Vastraharan: https://goo.gl/M3kY5Q Krishna Sudama Milan: https://goo.gl/8tzFSV Ravan Vadh: https://goo.gl/oQsrUR Abhimanyu Vadh: https://goo.gl/LhbnFh Duryodhan Vadh: https://goo.gl/D3u5ix KArna Vadh: https://goo.gl/zCeXAx

[themahabharata-blog]

The Lotus Battle Formation aka Chakravyuha

One of the heartbreaking sub-story of Mahabharata is that of Abhimanyu. A prince born to Arjuna who matched his father's skill. However was killed by the Kaurava's in what was called "Chakravyuha" or "Padmavyuha".

Battle formations were the way different battle unites were deployed on the ground the way they were moved as battle progressed. Padmavyuha was one of the most complex battle formation which was aimed at encircling a single individual and getting him killed.

So the dark lines above were the soldiers standing next to each other. If you notice there is one opening. The idea is to catch a warrior in that opening. Once anyone has reached there all other soldiers would move one step to their left.

If you imagine this, you will notice that it actually rotates the whole structure such that the enemy warrior find himself even deeper into the enemy circle. If the formation keeps moving to right, eventually the warrior is deep inside the formation cutoff from his friends where he can be killed very easily.

The best warriors stood inside the circle to face the trapped enemy. If you observer carefully if you are inside the circle and if the circle is moving continuously towards left, (i.e. rotating around you) it is next to impossible to navigate your way out.

Here is a chinese version of lotus formation.

http://www.youtube.com/watch?feature=player_embedded&v=r4qbQCJ9QKs