Syamantaka mani episode happened before Mahabharata war.
After Syamantaki mani episode, Satyabhama became wife of Krishna.
In Mahabharata vana parva, when Pandavas are in the forest, Krishna visits them along with his wife Satyabhama. So by this time, the syamantaka episode must have occurred.
Hence the conclusion.
Yes, the answer coming from Krishna himself:
Krishna says to Arjuna in the Critical Edition:
It is through good fortune that his armour has gone. It is through good fortune that his earrings have been robbed. It is through good fortune that the invincible spear has been used up on Ghatotkacha. Had he possessed the armour and had he possessed the earrings, ...
Arjuna rightfully participated in swayamwara organised by King Drupada and won Draupadi's hand. So this is Brahma marriage.
Bhishma said, 'Having enquired into the conduct and disposition of the person, his learning and acquirements, his birth, and his acts, good people should then bestow their daughter upon accomplished bridegrooms. All righteous ...
Even if there was such a rule, Abhimanyu can't be qualified as a child. Abhimanyu born at the time of Kahandava dahan.
Then Subhadra, the favourite sister of Kesava, gave birth to an illustrious son, like Puloma's daughter, (the queen of heaven) bringing forth Jayanta.
Adi Parva CCXXIII
Thirty three years had passed to that incident at the time of ...
We need to know the exact meaning of deceit before concluding whether the act of Sakuni is deceit or not.
According to Cambridge dictionary
deceit: (an act of) keeping the truth hidden, especially to get an
So, if Sakuni knows a truth and still hiding it for a benefit, then we can call it as a deceit.
Now, the truth that Sakuni is hiding for ...
The dice game was considered as unfair and deceit because Yudhistira was not skilled to play.
Krishna says this in Karna parva when Karna asks for time to lift his car wheels and reminds as it is unfair to shoot on unarmed. Similarly, Krishna repeats again Shalya parva , while responding to Duryodana's claim that his warriors were slain unfairly.
Here are two examples.
The Supreme Spirit hath three condition, In the form of Brahma, he is
the Creator, and in the form of Vishnu he is the Preserver, and in his
form as Rudra, he is the Destroyer of the Universe.
Mahabharata Vana Parva Section CCLXX
Mahadeva is eternal Brahman.
Mahabharata Anusasana Parva Section XVII
Garuda (by Devas - Adi Parva: Chapter 23)
Indra (by Kadru - Adi Parva: Chapter 26)
Surya (by Vashistha - Adi Parva: Chapter 172)
Agni (by Sage Mandalala - Adi Parva: Chapter 228, Birds - Adi Parva: Chapter 231)
Kartikeya (Do any scripture portrays Lord Kartikeya (Murugan) to be the Supreme God?)
Shiva/Rudra (by Upamanyu - Anushashan Parva: Chapter 17)
Arjuna is also said to be Nara of the Nara-Narayana avatara:
"Vyasa said, 'O highly significant is this matter that thou enquirest of me from surprise. I will tell thee everything; listen attentively. He that is called Narayana is older than the oldest ones. For accomplishing some purpose, that creator of ...
Sanjaya did take part in the war. In Shalya parva, when Duryodana disappeared from battle field, he [says:]
I myself, O king, having only two kinds of forces, and becoming reckless of life, joined the five leaders of our army, and fought with the forces of the Pancala prince, posting our men on that spot where Saradwat's son was stationed. We had been ...
So, my question is, here Krishna is to be taken as the adjective which means - "The most attractive one / the one who's all attractive / the one who's of dark complexion".
Or it is to be taken in the proper noun form, i.e., the incarnation of the Lord - "Shri Krishna"?
It appears most translators of Rāmāyaṇa consider kṛṣṇa to be a proper ...
There is mention of word Krishna in Ramayana several time but that should be taken as adjective which means "the most attractive one / the one who's all attractive / the one who's of dark complexion" etc.
To clarify, see this shloka from 119 Sarga of Yudhaa Kanada:
सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः || ६-११७-२८
वधार्थं रावणस्येह ...
The name "rAdhA" occurs a few times in itihAsa. However, it is controversial whether these are connected to the rAdhA worshipped by some today.
mahAbhArata Adi parva:
taM utsR^iShTaM tadA garbhaM rAdhAbhartA mahAyashaH putratve kalpayAmAsa sabhAryaH sUtanandanaH
The famous husband of Rādhā (Adhiratha), the son of a charioteer, took that ...
Krishna does not directly point out Yudhishthira's faults, being junior to him like the other Pandavas. But I think he sarcastically mentions it when he pays second visit to the Pandavas with his wife Satyabhama during their exile.
"..... it is for this, you have been named the Virtuous King, O son of Pritha! Having won kingdoms and riches and means of ...
Although this would be an appropriate question for a Language forum, and not exactly Hinduism persay, the word meaning is as follows.
The word Abhyahanyata, as you said is prefixed with Abhi, which means "moving towards".
The other part of the word is Ahanyanta, which is a word in past tense plural third person, and derives from the root √han, ...
You can read about the activities of lomasha in the vAnaparva of the mAhAbharata, as you have described above. He seems to feature heavily from about chapter 92 onwards. Also see where lomasha appears in this summary chapter. There are also many references to him in the purAnas, and these are what I will discuss in my answer.
Lomasha's main appearance is in ...