The Hindu godKrishna is a central figure in theMahabharata, an ancient Indian epic, where he serves as a key participant in its narrative of war, duty, and societal transition. Identified as the human avatar of the godVishnu, Krishna appears in multiple roles, including counselor, warrior, diplomat, and teacher, influencing the outcomes for thePandavas andKauravas, the epic’s rival factions. His involvement highlights themes of righteousness (dharma) and the shift from theDvapara Yuga to theKali Yuga, a period associated with moral decline inHindu cosmology.

Krishna, born toVrishni clan, enters the epic with a background of notable deeds, such as the killing ofKamsa and the founding ofDvaraka. As a cousin to the Pandavas through his auntKunti, and a close associate ofArjuna, Krishna engages with the epic’s characters on both personal and strategic levels, often using diplomacy or divine intervention to supportdharma. His absence during events like the dice game and his active participation in moments likeBhishma’s defeat illustrate a complex involvement in the narrative.

TheMahabharata portrays Krishna as a figure whose actions span familial ties and cosmic responsibilities. His relationship with the Pandavas begins early and intensifies through the war, while his divine identity as Vishnu, recognized by figures likeVyasa and revealed to Arjuna, shapes his broader significance.

According to scholarVettam Mani, the following names and epithets are used for Kṛṣṇa in theMahābhārata:^[1]

Krishna’s background prior to theMahabharata’s main events is referenced in the epic and detailed in related texts, particularly the appendixHarivamsha, establishing his identity and capabilities before his involvement with thePandavas andKauravas. He is born inMathura toDevaki andVasudeva, as their eighth child. A prophecy predicts that Devaki’s eighth son will killKamsa, her brother and the usurping king of Mathura, leading Kamsa to imprison the couple and kill their first seven children at birth. Krishna’s birth occurs under divine circumstances:Vishnu takes form as Krishna, and Vasudeva, aided by supernatural means, carries the newborn across theYamuna River toGokula on the night of his birth, exchanging him with the daughter ofNanda andYashoda, cowherds who raise Krishna. Krishna grows up inVrindavan among theGopas and Gopis, a pastoral community, where he performs a series of acts documented in theMahabharata and elaborated in texts like theHarivamsa. He defeats several demons and performs miracles like the lifting of MountGovardhana. Later, Krishna returns to Mathura, confronts Kamsa in a public arena, and kills him, restoringUgrasena, Kamsa’s father to the throne. Following this, Krishna relocates the Yadavas toDvaraka, a fortified coastal city he establishes, where he rules alongside his wifeRukmini and other consorts.^[2]

This pre-epic history provides context for Krishna’s role in theMahabharata. His Yadava lineage connects him to the Pandavas, asKunti, their mother, is his father Vasudeva’s sister, making him their cousin. His reputation as the slayer of Kamsa and ruler of Dvaraka precedes his interactions with the epic’s characters, lending weight to his later counsel and actions. Additionally, his divine status as Vishnu, acknowledged by the sageVyasa within the narrative and confirmed through revelations to Arjuna, informs his contributions to theMahabharata’s events. Beyond family ties, Arjuna and Krishna are also rebirth of divine pairNara and Narayana respectively. These origins establish Krishna as a figure with both human ties and a divine mission, setting the stage for his extensive involvement in the epic’s conflicts and resolutions.^[3]

Krishna’s involvement with thePandavas, the five brothers central to theMahabharata, as well as his formal entry into the epic's narrative begins formally during thesvayamvara (marriage selection ceremony) ofDraupadi, a key event narrated in theAdiparvan. Krishna, accompanied by his brotherBalarama, attends as a guest among various kings and princes gathered in the kingdom ofPanchala. Unlike the other guests, the brothers don't participate in the tournament and instead witness the event as spectators. During the ceremony,Arjuna, disguised as aBrahmin, successfully completes the archery challenge to win Draupadi’s hand by striking a target, an act Krishna observes and acknowledges. Krishna identifies Arjuna as one of the Pandavas and supports his claim to Draupadi, marking the start of a significant alliance between Krishna and the brothers. This connection is reinforced by Krishna’s familial tie to the Pandavas, as their motherKunti is the sister of Krishna’s father,Vasudeva, making him their cousin.^[4]

Krishna is actively involved in several key events following Draupadi's Svayamvara. He stays with the Pandavas for a time after their marriage and plays a role in their acceptance of half the Kuru kingdom, leading them toKhandavaprastha and assisting, along with Vyasa, in transforming it intoIndraprastha. Later, during Arjuna's visit to Dvaraka, Krsihna secures marriage between his sister,Subhadra, and Arjuna and participates in the birth ceremonies of their son,Abhimanyu. During his stay, Krishna witnesses the burning of the Khandava forest and requests the AsuraMaya to construct a magnificent hall for the Pandavas, a structure that later humiliatesDuryodhana, the eldest Kaurava, and fuels his envy.^[5]

Krishna is also consulted by Yudhisthira regarding theRajasuya sacrifice, which he supports. Before the ritual, he aids in eliminating KingJarasandha, Yudhisthira’s main rival, and later prevents disruptions by killingShishupala.^{[6][note 1]} During the Rajasuya, Krishna was offered the first honors, leading to a confrontation. Figures likeBhishma defend Krishna, citing variousgunas (qualities) he possesses. Shishupala insults Krishna repeatedly, and after enduring a set number of offenses—specified in the narrative as one hundred, based on a prior promise to Shishupala’s mother—Krishna uses hisSudarshana Chakra, a discus-like weapon, to behead Shishupala. This act resolves the conflict, allowing the Rajasuya to proceed and Yudhishthira to be recognized as emperor.^[8][9]

However, after the successful Rajasuya, Krishna returns home and is absent during the critical dice games that lead to the Pandavas’ downfall. Some scholars, such asWalter Ruben, interpret his absence as evidence that the original narrative may not have included Krishna. Duryodhana invites Yudhishthira to a gambling match orchestrated byShakuni, Duryodhana’s uncle, who uses loaded dice to ensure victory. The Pandavas lose their wealth, kingdom, and eventually Draupadi, who is staked and summoned to the assembly. At the time, Krishna is engaged in a battle against the king Salva and thus not physically present, but a well-known tradition depicts Krishna appearing during the dice game when Draupadi, in distress over Dushasana’s attempt to disrobe her, calls on him for help. Though physically absent, Krishna miraculously provides an endless stream of cloth to protect her honor, a divine intervention that underscores his role as her protector. This episode appears in multiple versions of the text (seeCritical Edition notes). However,Franklin Edgerton’s research on theSabhaparvanCritical Edition confirms that this account is an interpolation.^[10]

Krishna’s absence during the dice game is later addressed during his first visit to the Pandavas at the start of their exile in the forest, as described in theVanaparvan. By this point, the Pandavas have already received visits from Vidura and Maitreya, whose discourses provide moral lessons rather than advancing the epic’s main events. Krishna visits twice more, with the third visit being an interpolation. Unlike previous visitors, Krishna does not deliver moral tales; instead, his visit directly relates to the events of theSabhaparvan and their aftermath. The primary purpose of this visit is to reaffirm his bond with the Pandavas after his absence during their humiliation. Through conversations with Yudhisthira, Arjuna, and Draupadi, Krishna reinforces his allegiance. He reassures Yudhisthira, promising future consecration and vengeance against their enemies. Arjuna, in turn, calms Krishna’s anger by recalling their divine identities asNara and Narayana.^[10]

The most significant exchange occurs between Krishna and Draupadi, with their relation established that of friendship (sakha-sakhi). Krishna and Draupadi’s exchange highlights their mythological identities. Draupadi acknowledges her husbands asIndra’s equals and Krishna asVishnu, the sacrificer and the sacrifice itself. She questions how, despite her divine associations, she could suffer such humiliation. Krishna responds by assuring her that the wives of her enemies will also grieve as their husbands fall in battle. He vows to restore her status, declaring that she will be the queen of kings and that his word is unbreakable. Symbolically, Draupadi, asŚrī (Prosperity), embodies royal fortune and is also considered the consort of Vishnu.^[11] A later interpolation reinterprets Draupadi as the incarnation of Indra's wife,Shachi, allowingŚrī to be associated instead with Krishna’s wife,Rukmini.^[12]

In his second visit, Krishna is accompanied by his third wife,Satyabhama, while in the third interpolated one, he saves the Pandavas from the fury of the sageDurvasa.^[1]

As the Pandavas complete their thirteen-year exile and demand their kingdom, Krishna emerges as a diplomat to avert the looming war. After the Pandavas successfully complete their year of concealment at KingVirata’s court, Krishna brings Subhadra and Abhimanyu to join them and attends Abhimanyu’s wedding toUttara. This visit extends into theUdyogaparvan, the book of war preparations.^[13]

AtUpaplavya, Krishna advises the Pandavas to demand that Duryodhana honor the dice game’s terms and return Yudhisthira’s half of the kingdom. Before departing forDvaraka, Krishna emphasizes his supposed neutrality, stating that he wishes well for both sides while they remain occupied with each other. However, he also warns that ifDuryodhana refuses, the Pandavas should summon him and other allies. Aware that Duryodhana will also seek support, the Pandavas move quickly. Both sides send envoys to Krishna—Duryodhana for the Kauravas and Arjuna for the Pandavas. They arrive while Krishna is asleep: Duryodhana sits near his head, while Arjuna stands humbly at his feet. Upon waking, Krishna sees Arjuna first. Duryodhana claims priority for arriving first, citing a principle that favors early requests. Krishna acknowledges this but counters that Arjuna, being younger, has the first choice. Krishna then offers a decision: either a massive force of hisNarayana troops or Krishna himself, unarmed and not fighting. Arjuna immediately chooses Krishna, while Duryodhana, delighted, takes the army. After Duryodhana departs, Krishna agrees to be Arjuna’s charioteer, marking a pivotal moment in the war’s buildup.^[14]

Krishna is the last of three envoys seeking peace between theKauravas andPandavas, though he expects war. As he tells Yudhisthira (Udyogaparvan), his mission is to demonstrate Yudhisthira’s virtue and expose Duryodhana’s transgressions, persuading both the assembled kings and the broader public. While advocating for peace, he intends to observe the enemy’s stance, all the while anticipating conflict.^[15]

Setting out after a morning ritual, Krishna travels withSatyaki and a contingent of warriors. His journey is marked by auspicious signs wherever he goes, while calamities occur elsewhere. Hospitality plays a key role in this episode. Krishna first stops at Vrikasthala, one of the five towns Yudhisthira demands from Duryodhana to resolve conflict. Duryodhana prepares elaborate pavilions to receive him, but Krishna, avoiding entrapment, does not even glance at them. Upon reachingHastinapura,Dhritarashtra arranges a grand reception and offers himDuhsasana’s mansion, the finest in the city. Krishna instead stays with Vidura. Later, he visits Duryodhana’s palace but refuses his lavish hospitality, declining gifts and feasts, reaffirming his independence. Krishna’s repeated rejections of wealth and luxury parallel other mythological figures resisting temptation.^[15]

In the Kaurava court, Krishna addresses an assembly that includes key figures and theMahabharata records Krishna’s speech as an attempt to balance diplomacy with a clear delineation of the stakes involved.^{[note 2]} Duryodhana rejects Krishna’s proposal and, with his allies, devises a plan to capture Krishna during the negotiations. Satyaki, a Yadava warrior loyal to Krishna, alerts him to the scheme. In response, Krishna reveals hisvishvarupa, a cosmic form described as encompassing all aspects of creation and destruction, visible to the assembly. Figures likeBhishma and other sages present recognize Krishna’s divine nature and offer reverence, while Duryodhana remains defiant, refusing to alter his stance. The peace mission’s failure marks a turning point, shifting Krishna’s role from mediator to active supporter of the Pandavas in the ensuing war. Following this event, Krishna attempts to persuade the warriorKarna to abandon Duryodhana and join the Pandavas, revealing his true Kshatriya lineage as Kunti’s son and offering him kingship, but Karna refuses, choosing loyalty to Duryodhana over personal gain. Krishna returns to the Pandavas, preparing them for the Kurukshetra war, which becomes inevitable due to the Kauravas’ intransigence.^[15][1]

The eighteen-dayKurukshetra war marks Krishna’s most active role in theMahabharata, where he becomes Arjuna's charioteer as a non-combatant. During the Kurukshetra War, Krishna played multiple roles as a strategist, protector, guide, and diplomat, ensuring the Pandavas' victory. His most significant contribution was delivering theBhagavad Gita when Arjuna hesitated to fight, explaining the principles ofdharma, selfless action, and devotion. At the war’s commencement, he blew his conch,Panchajanya, signaling the start of battle.^[1]

Before the battle, Krishna delivers theBhagavad Gita to Arjuna, who falters at the sight of his kin—Bhishma, Drona, and others—on the opposing side. In this 700-verse discourse, Krishna expounds ondharma, urging Arjuna to fight as a duty without attachment, revealing himself as Vishnu and displaying thevishvarupa—a vision of infinite forms affirming his cosmic role. This teaching resolves Arjuna’s crisis.^[1]

During the war, Krishna’s strategies are integral in ensuring the Pandavas' victory, but these raise complex ethical questions, particularly regarding the balance betweendharma (righteousness) and political necessity. While Krishna is often depicted as the upholder of moral order, his actions in the epic frequently involve strategic deception, manipulation, and direct involvement in actions that could be considered violations of conventional dharma.^[16]

Throughout the war, Krishna facilitates the deaths of key Kaurava warriors, often through means that contradict traditional warrior ethics (Kshatriya dharma), that the epic calls as "sins". At one point, after lack-lustre performance fromArjuna, Krishna attempts to killBhishma with hisChakra, breaking his vow to remain a non combatant, but Bhishma surrenders while Arjuna prevents (Bhishma Parva, Ch. 65). However, Krishna later ensures that Arjuna's victory against Bhishma. On the tenth day, he positionsShikhandi—born female and thus immune to Bhishma’s vow—before Bhishma, enabling Arjuna to fell him with arrows (Bhishma Parva, Ch. 106). On the thirteenth day, his absence from the field indirectly leads toAbhimanyu’s death in thechakravyuha, a loss that fuels Arjuna’s resolve. Krishna also orchestratesJayadratha’s death by creating an illusion of sunset, deceiving both friend and foe. (Drona Parva, Ch. 146). Additionally, he ensures thatGhatotkacha engagesKarna in battle at midnight, preventing a duel between Arjuna and Karna, that would have led to former's defeat (Drona Parva, Ch. 173). Krishna’s controversial tactics include deceivingDrona with the ambiguous "Ashvatthama is dead" announcement, leading to Drona’s beheading byDhristadyumna, and urging Arjuna to strike Karna while his chariot is stuck, justifying it as necessary for justice. (Karna Parva, Ch. 60, 90). Krishna also promptsYudhishthira to killShalya after Karna’s death (Shalya Parva, Ch. 7). In the final confrontation, Krishna instructsBhima to strikeDuryodhana’s thighs, violating the conventional rules of combat but ensuring victory (Shalya Parva, Ch. 58).^[17][1] In each case, his actions prioritize the ultimate victory of dharma over rigid adherence to ethical codes.^[16]

Krishna’s role aligns with the broader theme of sovereignty in theMahabharata, wherein rulers and their advisors must navigate moral ambiguities to secure order and justice. His actions parallel those ofIndra, the archetypal sovereign inVedic mythology, who also engages in morally complex deeds to preserve cosmic balance. The epic presents Krishna’s strategic choices as necessary for the establishment of righteous rule.^[16]

Krishna repeatedly shieldsArjuna and thePandavas from danger. WhenBhagadatta fires the powerfulVaishnavastra at Arjuna, Krishna absorbs it himself (Drona Parva, Ch. 29, V. 13). During Arjuna’s battle with Karna, he presses down the chariot to deflect Karna’sNagastra, which would have killed Arjuna (Karna Parva, Ch. 90). He withdraws Arjuna from a direct confrontation with Karna under the pretext of aiding the injuredYudhishthira (Karna Parva, Ch. 64). He also tends to the horses on the battlefield (Drona Parva, Ch. 100).^[1]

Beyond physical protection, Krishna provides emotional support. He consoles Arjuna after Abhimanyu’s death and comfortsSubhadra,Draupadi, andUttara in their grief (Drona Parva, Ch. 72-78). When Ghatotkacha is killed, he reassures Yudhishthira (Drona Parva, Ch. 153). He prevents a major conflict between Yudhishthira and Arjuna when Arjuna, in a moment of rage, nearly attacks his elder brother; Krishna calms them by narrating the story of Vyādha and Kauśika (Karna Parva, Ch. 70).^[1]

Following the conclusion of the Kurukshetra war, Krishna remains actively involved in theMahabharata’s narrative, assisting the Pandavas in reestablishing their authority and addressing the war’s consequences. A significant postwar event involvesAshvatthama, Drona’s son, who seeks revenge for his father’s death, and kills remaining Pandava forces except for the Pandavas, Krishna,Satyaki andYuyutsu. Ashvattama shoots Uttara's womb withBrahmashira to end Pandavas' lineage; for this act Krishna punishes and curses him. After the win, Krishna accompanies the Pandavas to Hastinapura, the Kuru capital, where they encounterDhritarashtra andGandhari, the grieving parents of the fallen Kauravas. Gandhari, mourning the loss of her hundred sons, holds Krishna responsible for not preventing the war despite his capabilities and issues a curse, predicting that theYadava clan will perish in a fratricidal conflict thirty-six years later, mirroring the Kuru family’s fate. Krishna accepts the curse without resistance, stating it aligns with a predetermined cosmic order. This interaction is recorded in theMahabharata’sStri Parva.^[3][1]

Additionally, Krishna ensured the proper transfer of knowledge by instructing Bhishma to teach Yudhishthira aboutdharma (Shanti Parva) and consoled goddessGanga over Bhishma’s death. Krishna then supports Yudhishthira’s ascension as king of Kuru, overseeing the performance of the Ashvamedha sacrifice, a Vedic ritual involving a horse’s territorial journey to affirm sovereignty. He provides counsel on the sacrifice’s execution, ensuring Arjuna protects the horse as it traverses various kingdoms, subduing any opposition. He also reiterated the teachings of theGita in a discussion with sages andKashyapa (Ashramavasika Parva).^[1]

The climax of Krishna’s involvement in the Pandava-Kuru conflict is his revival ofParikshit, Abhimanyu’s son. While Uttara is giving birth, the royal women of Kuru dynasty approaches Krishna. If the child remains stillborn, the Kuru lineage ends. However, Krishna, having vowed to restore him, is reminded of this promise by his sister, Subhadra, the child’s grandmother. She invokes Krishna’s virtues—dharma (righteousness),satya (truthfulness), andsatyavikrama (true valor)—and urges him to uphold his word in accordance with cosmic order (ṛta). Krishna fulfills this promise through a miraculous act. First, he withdraws the weapon afflicting the child, then proclaims to the universe that he does not speak falsely. His words revive the baby. This episode emphasizes Krishna’s dual nature—his warrior prowess (kṣatriya qualities) and his commitment to truth. He recalls his undefeated record in battle, his unwavering friendship with Arjuna, and his righteous conquests of Kamsa and Keshin. Simultaneously, he affirms his dedication todharma,satya, and his respect for Brahmins. Hisact of truth operates on this dual level: his battlefield valor is validated through his truthfulness.^[18]

Krishna’s role in theMahabharata extends to the destruction of the Yadava clan, occurring thirty-six years after the Kurukshetra war. TheMausala Parva describes how the Yadavas, including Krishna’s kin, gather at Prabhasa, a coastal pilgrimage site, where ominous signs—such as a meteor shower and the disappearance of Krishna’sSudarshana Chakra—signal impending doom. During the gathering, a dispute arises among the Yadavas, fueled by intoxication and a mocking reference to the war, escalating into violence.^[3][1]

Krishna attempts to quell the fighting but is unable to prevent the Yadavas—including warriors likeSatyaki andKritavarma—from killing each other with the clubs. As the violence spreads, Krishna joins the fray to defend his immediate family, striking down aggressors, but the majority of the Yadavas perish in the melee. After the massacre, Krishna and his brotherBalarama are among the few survivors; Balarama then withdraws to a nearby spot, enters a meditative state, and departs life, his spirit manifesting as the serpentShesha. Krishna, left alone, observes the Yadavas’ annihilation, which theMahabharata attributes to both the sages’ curse to his son Samba and Gandhari’s prophecy, marking the decline of theDvapara Yuga. Krishna retires to a forest near Prabhasa and sits beneath a pipal tree in a meditative posture, with his foot resting on his knee. A hunter named Jara, mistaking Krishna’s foot for the ear of a deer, shoots an arrow tipped with iron from theeraka grass that had earlier killed the Yadavas. The arrow strikes Krishna’s heel, identified in the narrative as his sole vulnerable point, and he succumbs to the wound. Krishna blesses Jara, absolving him of guilt, and his spirit ascends to Vaikuntha, Vishnu’s celestial abode, marking the completion of his avataric role.^[3][1]

Arjuna, upon learning of Krishna’s death and the Yadavas’ fate, travels to Prabhasa to perform the funeral rites for Krishna and Balarama, cremating their bodies. He escorts the surviving Yadava women to Hastinapura, but the sea soon engulfs Dvaraka, submerging Krishna’s city as foretold by earlier omens. Krishna’s death prompts the Pandavas to renounce their kingdom; they undertake a final journey, during which Yudhishthira ascends to heaven and sees Krishna in his divine form among the gods.^[3][1]

• Hiltebeitel, Alf (1 January 2017).The Ritual of Battle: Krsna in the Mahabharata. Motilal Banarsidass.ISBN 978-81-208-4034-8.
• Mani, Vettam (1975).Puranic Encyclopedia: A Comprehensive Work with Special Reference to the Epic and Puranic Literature. Motilal Banarsidass.ISBN 978-81-208-0597-2.
• Hastings, James Rodney (2003) [1908–26].Encyclopedia of Religion and Ethics. Vol. 4 of 24 ( Behistun (continued) to Bunyan.). John A Selbie (2nd edition 1925–1940, reprint 1955 ed.). Edinburgh: Kessinger Publishing, LLC.ISBN 0-7661-3673-6.

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