The second half of the Iliad and the 13th-14th day of Kurukshetra war has some great similarities. Mainly the storyline of Patroclus and Abhimanyu.

The similarities -

A. Both Patroclus and Abhimanyu and very close to the heroes. Patroclus is the best friend (maybe lover) of Achilles. Abhimanyu is the favourite son of Arjuna.

B. Both the main heroes are away from the battlefield. Arjuna was lured away by the Samshaptakas. Achilles was in his camp after his argument with Agamemnon.

C. The enemy was at the advantage. In Mahabharata, Drona had build the chakravyuh and was aiming to capture Yudhishtira. In Iliad, the Trojans had broken Greek defences and reached the ships.

D. Patroclus enter the war wearing Achilles's armour. Abhimanyu is the only warrior other than Arjuna who can break the Chakravyuha.

E. Both cause great carnage on the enemy side. Patroclus routs the Trojans and drives them back to their city. Abhimanyu thrashes the Kaurava army repeatedly.

D. Both are killed in dubious circumstances. Patroclus is stupefied by Apollo, is pierced on the back by Euphorbus before finally being killed by Hector. Abhimanyu is simultaneously attacked and stripped of his main equipments by 6 kaurava warriors before finally dying to Duhshasana's son.

E. Both Achilles and Arjuna heavily lament for Patroclus and Abhimanyu respectively. Achilles vows to kill Hector the next day while Arjuna vows to kill Jayadratha.

F. In night both heroes get divine help. Achilles obtains divine armour and shield from the gods while Arjuna has a dream journey to Kailasa where he obtains Pashupata and a boon from Shiva.

G. Both heroes cause great carnage on the enemy army the next. Achilles caused such carnage that the river scamandrius was filled with dead bodies. Arjuna destroyed 7 Akshauhinis of the Kauravas.

H. Both makes morally questionable decisions. Achilles slaughters Trojans soldiers who were begging him for mercy. Arjuna cut of the arm of Bhurishrava from a distance.

I. At the end both reach their targets - Hector and Jayadratha respectively. Both slays their targets and achieves their revenge.

"Dhritarashtra said, 'I think destiny is supreme, and exertion fruitless since even Karna, who was like a shala tree, has been slain in battle!

Having slaughtered Yudhishthira’s army and the large throngs of the Pancala car-warriors, having scorched all the points of the compass by means of his arrowy showers,

Having stupefied the Parthas in battle like the wielder of the thunderbolt stupefying the asuras, alas, how could that mighty car-warrior, slain by the foe, fall down on the earth like a large tree uprooted by the tempest?

Indeed, I do not behold the end of my sorrows like a drowning man unable to see the end of the ocean. My anxieties are increasing, I do not desire to live, hearing of Karna’s death and Phalguni’s victory!

Indeed O Sanjaya, I regard the slaughter of Karna to be highly incredible. Without doubt, this hard heart of mine is made of the essence of adamant, for it does not burst into a 1,000 fragments upon hearing of the fall of Karna!

Without doubt, the gods ordained, before (my birth), a very long life for me, since sore distressed on hearing of the death of Karna, I do not die!

Fie, O Sanjaya, on this life of one that is destitute of friends. Brought today, O Sanjaya, to this wretched plight, miserably shall I have to live, of foolish understanding that I am, pitied by all!

Having formerly been the honoured of the whole world, how shall I, O Suta, live, overridden by foes? From pain to greater pain and calamity, have I come, O Sanjaya, in consequence of the fall of Bhishma and Drona and the high-souled Karna!

I do not see that anyone (of my army) will escape with life when the Suta’s son has been slain in battle! He was the great raft, O Sanjaya, to my sons!

That hero, having shot innumerable arrows, has been slain in battle! What use have I of life, without that bull among men? Without doubt, the son of Adhiratha, afflicted with arrows, fell down from his car, like a mountain-peak riven by the fall of thunder!

Without doubt, bathed in blood, he lies, adorning the Earth, like an elephant slain by an infuriate prince of elephants! He who was the strength of the Dhartarashtras, he who was an object of fear to the sons of Pandu, alas, he viz., Karna, that pride of all bowman, has been slain by Arjuna!

He was a hero, a mighty bowman, the dispeller of the fears of my sons! Alas, that hero, reft of life, lies (on the earth), like mountain struck down by Indra!

He who vanquished all the Kambojas and the Amvashthas with the Kaikeyas, that puissant one, who, having for the accomplishment of his purpose vanquished the Gandharas and the Videhas in battle, subjugated the whole Earth for the sake of Duryodhana’s aggrandisement

This that I tell you is the truth! As regards Karna, how, indeed, could Death touch him, that hero equal unto Indra himself, while he was engaged in shooting his manifold celestial weapons?

He unto whom in exchange for his earrings, Purandara had given that foe slaying, gold-decked, and celestial dart of the splendour of lightning,—he who had, lying (within his quiver) amid sandal-dust, that snake-mouthed celestial arrow decked with gold, equipped with goodly wings, and capable of slaying all foes

He who, disregarding those heroic and mighty car-warriors having Bhishma and Drona at their head, had acquired from Jamadagni’s son the terrible brahmastra, that mighty-armed one, who, having seen the warriors with Drona at their head afflicted with arrows and turn away from the field, had cut off with his keen shafts the bow of Subhadra’s son

He who, having in a trice deprived the invincible Bhimasena endued with the might of 10,000 elephants and the speed of the wind, of his car, had laughed at him,

He who, having vanquished Sahadeva by means of his straight shafts and made him carless, slew him not from compassion and considerations of virtue,

He who, with Shakra’s dart, slew that prince of rakshasas, Ghatotkaca, who from desire of victory, had invoked a 1,000 kinds of illusions,—he whose feats in battle, filling Dhananjaya with fear, had made the latter for such a long period avoid a single combat with him,—alas, how could that hero be slain in battle?

How could he be slain by foes unless one of these had happened to him viz., the destruction of his car, the snapping of his bow, and the exhaustion of his weapons?

Who could vanquish that tiger among men, like a real tiger, endued with great impetuosity, Karna, while shaking his formidable bow and shooting therefrom his terrible shafts and celestial weapons in battle?

Surely, his bow broke, or his car sank in the earth, or his weapons became exhausted, since you tellest me that he is slain! I do not, indeed, see any other cause for (explaining) his slaughter!

That high-souled one who had made the terrible vow "I will not wash my feet till I slay Phalguni," that warrior through whose fear that bull among men, king Yudhishthira the just, had not, in the wilderness, for thirteen years continuously, obtained a wink of sleep,

THAT HIGH-SOULED HERO OF GREAT PROWESS RELYING UPON WHOSE VALOUR MY SON HAD FORCIBLY DRAGGED THE WIFE OF THE PANDAVAS TO THE ASSEMBLY

He who had said unto Duryodhana even these words, viz., "If Bhishma who boasts of his prowess in battle or Drona who is invincible in fight, does not, from partiality, slay the sons of Kunti, O Duryodhana, even I will slay them all, let the fever of your heart be dispelled!"

who also said, "What will (Arjuna’s) gandiva and the two inexhaustible quivers do to that shaft of mine, smeared with cool sandal-paste, when it will course through the welkin?"

alas, how could that warrior possessed of shoulders broad as those of the bull be slain by Arjuna? He who, disregarding the fierce touch of the arrows shot from gandiva had addressed Krishna, saying, "You have no husbands now" and glared at the Pandavas

He who, O Sanjaya, relying on the might of his own arms, had entertained no fear, for even a moment, of the Parthas with their sons and Janardana,—he, I think, could not possibly meet with death at the hands of the very gods with Vasava at their head rushing against him in fury, what then need I say, O sire, of the Pandavas?

The person could not be seen competent to stay before the son of Adhiratha, while the latter, putting on his fences, used to touch the bowstring! It was possible for the Earth to be destitute of the splendour of the Sun, of the Moon, or of fire, but the death of that foremost of men, who never retreated from battle, could not be possible.

Again and again I am unable to endure that Karna, the might of whose arms equalled that of 10,000 elephants, should be slain by the Pandavas!

Where he goes on to praise High Soul karna saying mahabharata has many great characters but it's Karna who straight away enters into your heart

LORD PARSHURAM HAD GAVE FULL KNOWLEDGE OF BRAMHA WEAPON TO KARNA

Observant of ascetic penances, Rama cheerfully communicated, with due forms, unto his penance-observing disciple, everything about the BRAMHA WEAPON with the MANTRAS for withdrawing it.

'O Bharata, the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and KARNA and Drona's son. They fully know ALL SORTS OF BRAHMA and CELESTICAL and human and Vayavya weapons, together with the modes of using and warding them off.

It will NEVER, at the time of need, when the hour of thy death comes, occur to thy memory. BRAMHA cannot certainly reside in one that is NOT A BRAMHANA.' I have forgotten that great weapon in this fierce and terrible battle.

Indeed, O foremost of men, when the hour of Karna's death came, the HIGH BRAMHASTRA that the illustrious Bhargava had imparted unto him, escaped from his memory

AT LEAST BRAMHASTRA WAS UNDER CONTROL OF KARNA

[Karna to Shalya]

I have that weapon (at least) under my control today with which I will be able to destroy large numbers of foes.

KARNA HAD MANAGED TO INVOKE BRAMHASTRA WHICH WAS UNDER HIS CONTROL

Steadying himself by a powerful effort he invoked the brahmastra

the rivalry in br chopra was still much much better and described the rivalry realistically than those deluded ahh serials star plus mahabharat and suryaputra karn imo..... karn was neither as overpowered as he was shown there neither was he a match for arjun

**Old Brahmin**: Many commentators before you have written on these sutras. What distinguishes your work?

**Shankara**: Previous commentaries often accepted duality as real or compromised the non-dual position. This commentary shows that the sutras consistently teach that Brahman alone is real and that the world of multiplicity is apparent. It refutes the views of the Samkhyas, the Buddhists, and others using reasoning and sruti.

**Old Brahmin**: You claim to have refuted hostile doctrines. Yet new objections arise in every age. How can one commentary suffice for all time?

**Shankara**: The truth of non-duality is eternal. Objections based on ignorance will continue, but the method of inquiry remains the same. One who follows the reasoning and the sruti will arrive at the same conclusion regardless of the age.

**Padmapada**: This Brahmana is none other than that very Vyasa, the knower of the essence of all Vedantas and the author of these Sutras. He is an incarnation of Mahavishnu. And as for yourself, Sir, you are Siva Himself. What are we, your servants, to do when you two clash in such an endless and keen debate?

**Shankara**: Thy deer-skin covering, rain-cloud complexion, white sacred thread, matted locks, and shining diadem reveal thee to be Vyasa himself. Thy life and work have mitigated the banefulness of this age of Kali. If thou approvest of the commentary I have produced on thy Aphorisms which deal exhaustively with Truth transcendental and temporal, then deign to pardon my lapses and reveal thy true nature to me.

**Vyasa**: I know the depth of your scholarship. You are in every way equal to me in your learning. You are as dear to me as my son Suka. Do not think that I came to you for a mere debate. In the assembly at the heavenly abode of Siva I heard from the Siddhas that you have written a commentary on Vedanta Sutras. I was very glad to hear this, and I came desirous of seeing you, the commentator.

**Shankara**: Though I am very insignificant in comparison with thy great disciples like Sumantu and Paila, still out of thy pure goodness and mercy thou art looking upon me as worthy of thy recognition. To the luminous sun of thy Sutras shedding light on all doctrines of the Vedanta, I have only done an Arati by way of honoring it, with my commentary. Considering me as a disciple of thine, please pardon me for this foolhardy venture of mine, and condescend to give a critical estimate of it, correcting whatever mistake thou findest in it.

**Vyasa**: Dear boy, I have gone through your commentary carefully. In no way can it be called a foolhardy enterprise as you characterized it. You asked me to make a critical estimate of it, showing its merits and demerits. To do that will, indeed, be foolhardy. You are unrivaled in your grasp of the technique of interpreting Vedic passages. You have unusual mastery of grammar. And besides, you are a disciple of Govindapada. How then can there be any mistakes in your writings?

You, who were able to reject the life of sense enjoyment from your very boyhood as the sun rejects darkness, and have taken to the life of Sannyasa, can never be considered an ordinary man. You must necessarily be a great man full of wisdom and philosophic insight. Who else but a man of your calibre can give such a clear and lucid commentary on my aphorisms, terse in language, vast in meaning, and subtle in implications?

Scholars say that it is difficult to understand what exactly these aphorisms mean; so terse are they in expression. Hence it is said that the difficulty of anyone who interprets them is in no way less than that of the one who composed them.

Who else but an incarnation of Siva could grasp all the implications of these Sutras and produce a commentary on them, thereby elevating the Vedas to their dignified position from the degradation to which they have been subjected by the Samkhyas and other philosophers? Though you share the same name Sankara with God Siva, you are unique and seem to excel even that Divinity in many respects.

You have no trace of anger in your heart, which cannot be said of Siva who is noted for irritability. You entertain within yourself all Kalas or branches of learning, whereas Siva has only one Kala, the crescent moon, and that on his head. You are fully saturated with Girija or knowledge born of Vedas, whereas God Siva has only one half of his shared by Girija, his consort Parvati.

Many have made commentaries on my aphorisms in the past and many will do so in future also. But none of them has been able to know their real meaning as I conceive it; only you have. With the help of this commentary on the Vedanta Sutras and many allied writings, may you refute all opposing doctrines and, thereby, become famous in the world! Now permit me to depart. My heart is leaping with joy at your achievements.

**Shankara**: I have already written the commentaries, expounded them, and also refuted all hostile doctrines. What else have I got to do? Nothing more. I have come to the end of the sixteen years span of my life, and so shall presently give up this physical body of mine in thy presence. Please tarry a while at Manikarnika and witness it.

**Vyasa**: No, you should not end your life now. There are many more learned men, leaders of hostile schools of thought, whom you have not yet defeated in debate. Your life has to be prolonged for some years more, so that you may triumph over them also. Otherwise, the orphaned infant of aspiration for spiritual freedom, that has taken birth from you for the good of mankind, will perish prematurely with no parent to take care of it.

The intensity of joy that I experience by reading your very lucid and profound writing based upon your intuition of the Atman, prompts me to give you a boon. The Creator had given you only eight years of life. The satisfaction you gave to Agastya and other sages by your learning won for you an extension of your lifes span by eight years more.

May you live for another sixteen years by the blessing of God Siva! May your commentary shine till the end of time! During the rest of your life, may you uproot the doctrines of those who oppose the Advaita philosophy, and establish in them faith in this doctrine of the unity of all existence!

- Madhaviya Shankara Digvijayam (also called Shankara Digvijaya)

I know this is not accurate and is more of a fan fiction, but I would rather watch something like this with my family instead of the puke worthy soaps coming out these days.

I feel the child actors particularly are doing a very good job, and overall this feels like an enjoyable watch to me.

When I see Lakshmi-Narayana together, I do not merely see the Lord and His consort. I see the promise that Narayan watches over every step I take, while Lakshmi fills my heart with hope when I feel empty. Together they remind me that the greatest wealth is not what I possess, but the certainty that I am always under Their gaze.I painted this scene, I wanted to express a comforting thought that the universe is never left unattended.

After Krishna killed Kamsa, Jarasandha became furious because Kamsa was his son-in-law. He invaded Mathura again and again—traditionally 17 times—and was defeated each time.

On one occasion, Krishna and Balarama deliberately withdrew instead of fighting. They climbed Pravarshana Hill.

Jarasandha believed they were trapped. He ordered his army to set the entire mountain on fire by piling wood around it and igniting it.

As the flames engulfed the hill, Krishna and Balarama leapt from the mountain from a great height and escaped safely. Jarasandha assumed they had died in the fire and marched back to Magadha, unaware that they had survived.

King Parikshit, the righteous ruler and grandson of Arjuna, encounters the personification of the dark age, Kali. While touring his kingdom, Parikshit discovered Kali ruthlessly torturing a cow and a bull, which represented Mother Earth and Dharma (righteousness). Infuriated by this cruelty in his realm, the king drew his sword to execute the demon. Realizing he was completely outmatched, Kali stripped off his royal garb, fell to his knees, and begged for mercy, knowing that a righteous king would not strike a surrendered foe.

Instead of killing him, King Parikshit spared Kali's life but banished him from the prominent parts of his kingdom. He decreed that Kali could only reside where four specific sinful activities take place: meat-eating, intoxication, gambling, and illicit sex. As depicted in the tree branches of four vices act as the pillars of degradation that destroy truthfulness, austerity, mercy, and cleanliness. By confining Kali to these domains, the story serves as a spiritual warning that engaging in these behaviors allows the chaotic and corrupting energies of the modern age to take over one's life.

This is One of the few instances that I came across where Duryodhana is seen remembering his friend Karna after His death

Source BORI CE- Karna Parva

Karna refused Lord krishna's offer of entire kingdom, Lord krishna+all pandavas at his service and draupadi as his wife and choose to die for duryodhana+do repentance for his mistakes

Critical Edition Of Mahabharata [BORI]

कर्णोपनिवादपर्व, Section-138 , Sloka-15

राजन्या राजकन्याश्चाप्यानयन्­त्वभिषेचनम् | षष्ठे च त्वां तथा काले द्रौपद्युपगमिष्यति ||१५||

[ Krishna to Karna]

Thou, O Karna, hast been born in this way. Thou art, therefore, morally the SON OF PANDU. Come, be a king, according to the injunction of the scriptures. all kinds of seeds and gems, and creepers, for thy installation. During the sixth period, Draupadi also will come to thee (as a WIFE).

Below description of Karna where he admitted to Bhishma that he can give away even his life for his friendship and loyalty was above all for him.

Bhishma Parva, Chapter 117

वसु चैव शरीरं च यदुदारं तथा यशः | सर्वं दुर्योधनस्यार्थे त्यक्तं मे भूरिदक्षिण ||२३||

My prosperity, body, life and fame are all for Duryodhana’s sake. O one who is greatly generous! I am prepared to give all that up

In ancient india like mahabharat times prince and princesses are taught war skills along with astras but teenagers barely adults with capable of summoning astras is dangerous cause these are elemental destruction weapons its like handing nukes to privileged youngsters(prince)

Source: Chapter 1144(167), Drona Parva, BORI Ce.