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The Pāñcarātra Āgama, which are based on Ekāyana recension of the Śukla Yajurveda, is later than the Vedas but earlier than the Mahabharata. The main āgamas are the Vaiṣṇava (worship of Vishnu), the Śaiva (worship of Shiva) and the Śākta (worship of Devi or Shakti) āgamas; all āgamas are elaborate systems of Vedic knowledge.
In the form of battle described in the Mahabharata, it was important to place powerful fighters in positions where they could inflict maximum damage to the opposing force, or defend their own side. As per this military strategy, a specific stationary object or a moving object or person could be captured, surrounded and fully secured during battle.
Dronacharya arranged a combination of three vyuhas in order to protect Jayadratha from Arjuna: The Shakata vyuha (the cart formation), the Suchimukha Vyuha (the needle formation), and finally the Padma Vyuha (the lotus formation). Bhima, Satyaki, and Arjuna tear through the Kaurava army. But as warrior after warrior collapses back to defend ...
The Mahabharata is one of the two major Sanskrit epics of ancient India composed by Veda Vyasa. At its heart lies the epic struggle between the Pandavas and the Kauravas. The central characters include the five Pandava brothers—Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva—along with their wife Draupadi.
The war was greatly expanded and modified in the Mahabharata's account, which makes it dubious. [16] Attempts have been made to assign a historical date to the Kurukshetra war, with research suggesting c. 1000 BCE. [14] However, popular tradition claims that the war marks the transition to the Kali Yuga, dating it to c. 3102 BCE. [17]
Drona constructed three combined vyuhas to protect Jayadratha, first was the Shakata vyuha then was Padma Vyuha and last was the Srigantaka vyuha and at its rear was Jayadratha and stood at the head of the box formation or Shakata vyuha Drona battles his student, Arjuna.
Caturvyūha or Chatur-vyūha (Sanskrit: चतुर्व्यूह, romanized: Caturvyūha, lit. 'four emanations'), is an ancient Indian religious concept initially focusing on the four earthly emanations of the Supreme deity Nārāyaṇa, [1] and later Viṣṇu. [4]
Vaikuntha Chaturmurti first appears in the Mahabharata, where he is known as Murtichatushtaya. Besides the four faces, no details of his iconography are found though. [10] The Jayakhya-Samhita, generally dated to the Gupta period (c. 5th century CE), is the first iconographical reference to Vaikuntha Chaturmurti. [28]