lord krishna with Arjuna

The content of the text is a conversation between Krishna and Arjuna taking place on the battlefield of Kurukshetra just prior to the start of the Kurukshetra war. Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a warrior and Prince and elaborates on different and Vedantic philosophies, with examples and analogies.

This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. Other noted experts have described it as a lighthouse of eternal wisdom that has the ability to inspire any man or woman to supreme accomplishment and enlightenment. During the discourse, Krishna reveals his identity as the Supreme Being Himself (Svayam bhagavan), blessing Arjuna with an awe-inspiring glimpse of His divine universal form.The content of the text is a conversation between Krishna and Arjuna taking place on the battlefield of Kurukshetra just prior to the start of the Kurukshetra war.

Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a warrior and Prince and elaborates on different and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life.
Other noted experts have described it as a lighthouse of eternal wisdom that has the ability to inspire any man or woman to supreme accomplishment and enlightenmentDuring the discourse, Krishna reveals his identity as the Supreme Being Himself (Svayam bhagavan), blessing Arjuna with an awe-inspiring glimpse of His divine universal form.
The Bhagavad Gita is also called Gitopanishad as well as Yogopanishad, implying its status as an Upanishad, or a Vedantic scripture.Since the Gita is drawn from the Mahabharata, it is included in Smriti texts. However, being one of Upanishads, it has a status of śruti, or revealed knowledge

For historicity of the Mahabharata war, see: Mahabharata
The date of composition of the text of the Bhagavad Gita is not known with certainty, but is widely speculated as around 500 BCEScholars give a broad range of possible dates, as in this analysis by Robert Charles Zaehner:
As with almost every major religious text in India no firm date can be assigned to the Gītā. It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception of the Maitrī which was post-Buddhistic. One would probably not be going far wrong if one dated it at some time between the fifth and the second centuries B. C.
However, it is interesting to note that the entire Mahabharata (of which Bhagavad Gita is a part of), has no references to Buddhism at all. Whereas the Buddhist scripture Niddesa written in 4 B.C. in the Pali Canon clearly refers to the worship of Vasudeva (Krishna) and Baladeva (Balarama). This itself might strongly suggest that the Bhagavad Gita is pre-Buddhistic. In fact, it is more likely that the Buddhists received the concept of Nirvana from earlier Vedic scriptures in Sanskrit
Based on claims of arbitrary differences in the poetic styles and supposed external influences such as Patanjali's Yoga Sutra,[citation needed] some scholars have argued that the Bhagavad Gita was added to the Mahabharata at a later date
traditional religious dating for the events of the Mahabharata War according to the chronology established in Gupta times by Aryabhata on grounds of archaeoastronomical calculations places the Mahabharata (including the Bhagavad Gita) in the late 4th millennium BC (3138 BC or 3102 BC[13]). Many religious groups hold this date to be accurate in reference to the Gita.[14]

lordkrishna and Devaki,vasudeva

Lord krishna fights with kamsa

When Krsna and Balarama were older, They were invited to Mathura, where Karnsa, Their demonic uncle, was planning Their death in a wrestling match against two large and powerful wrestlers. When Kamsa saw his wrestlers defeated, he ordered his friends to drive the brothers out of Mathura, plunder the riches of Their cowherd friends, and kill Their fathers, Nanda and Vasudeva. However, Krishna immediately killed Kamsa and Balarama killed his eight brothers. Lord Krishna then established the pious King Ugrasena as the emperor of several kingdoms.

One demon named Aristasura entered the village like a great bull with a gigantic body and horns, digging up the earth with his hooves. When the demon entered Vrndavana, it appeared that the whole land trembled, as if there were an earthquake. He roared fiercely, and after digging up the earth on the riverside, he entered the village proper. The fearful roaring of the bull was so piercing that some of the pregnant cows and women had miscarriages. Its body was so big, stout and strong that a cloud hovered over its body just as clouds hover over mountains. Aristasura entered Vrndavana with such a fearful appearance that just on seeing this great demon, all the men and women were afflicted with great fear, and the cows and other animals fled the village.
The situation became very terrible, and all the inhabitants of Vrndavana began to cry, "Krsna! Krsna, please save us!" Krsna also saw that the cows were running away, and He immediately replied, "Don't be afraid. Don't be afraid." He then appeared before Aristasura and said, "You are the lowest of living entities! Why are you frightening the inhabitants of Gokula? What will you gain by this action? If you have come to challenge My authority, then I am prepared to fight you." In this way, Krsna challenged the demon, and the demon became very angry by the words of Krsna. Krsna stood before the bull, resting His hand on the shoulder of a friend. The bull began to proceeded towards Krsna in anger. Digging the earth with his hooves, Aristasura lifted his tail, and it appeared that clouds were hovering about the tail. His eyes were reddish and moving in anger.
Pointing his horns at Krsna, he began to charge Him, just like the thunderbolt of Indra. But Krsna immediately caught his horns and tossed him away, just as a gigantic elephant repels a small inimical elephant. Although the demon appeared to be very tired and although he was perspiring, he took courage and got up. Again he charged Krsna with great force and anger. While rushing towards Krsna, he breathed very heavily. Krsna again caught his horns and immediately threw him on the ground, breaking his horns. Krsna then began to kick his body, just as one squeezes a wet cloth on the ground.Krsna then began to kick his body, just as one squeezes a wet cloth on the ground. Being thus kicked by Krsna, Aristasura rolled over and began to move his legs violently. Bleeding and passing stool and urine, his eyes starting from their sockets, he passed to the kingdom of death.

Lord krishna and radha

The Radha-Krishna amour is a love legend of all times. It's indeed hard to miss the many legends and paintings illustrating Krishna's love affairs, of which the Radha-Krishna affair is the most memorable. Krishna's relationship with Radha, his favorite among the 'gopis' (cow-herding maidens), has served as a model for male and female love in a variety of art forms, and since the sixteenth century appears prominently as a motif in North Indian paintings.

Krishna's youthful dalliances with the 'gopis' are interpreted as symbolic of the loving interplay between God and the human soul. Radha's utterly rapturous love for Krishna and their relationship is often interpreted as the quest for union with the divine. This kind of love is of the highest form of devotion in Vaishnavism, and is symbolically represented as the bond between the wife and husband or beloved and lover..
Radha, daughter of Vrishabhanu, was Krishna's lover during that period of his life when he lived among the cowherds of Vrindavan. Since childhood they were close to each other - they played, they danced, they fought, they grew up together and wanted to be together forever, but the world pulled them apart.
He departed to safeguard the virtues of truth, and she waited for him. He vanquished his enemies, became the king, and came to be worshipped as a lord of the universe. She waited for him. He married Rukmini and Satyabhama, raised a family, fought the great war of Ayodhya, and she still waited.
So great was Radha's love for Krishna that even today her name is uttered whenever Krishna is refered to, and Krishna worship is though to be incomplete without the deification of Radha.
One day the two most talked about lovers come together for a final single meeting. Suradasa in his Radha-Krishna lyrics relates the various amorous delights of the union of Radha and Krishna in this ceremonious 'Gandharva' form of their wedding in front of five hundred and sixty million people of Vraj and all the gods and goddesses of heaven

The sage Vyasa refers to this as the 'Rasa'. Age after age, this evergreen love theme has engrossed poets, painters, musicians and all Krishna devotees alike.
Krishna enjoyed the dance of love (rasa-lila) with the gopis many of whom are expansions of His own internal energies. The supreme gopi known as Srimati Radharani is the object of Krishna's highest devotion.

This beautiful dance would occur in the autumn season at night under a full moon when Lord Krishna would captivate the young gopis with the extraordinary music of His flute . These esoteric pastimes constitute the most confidential expression of divinity ever revealed.

Lord krishna and yasoda

In the meantime, mother Yasoda returned to the churning place after setting the overflowing milk pan in order. She saw the broken pot in which the churning yogurt was kept. Since she could not find her boy, she concluded that the broken pot was His work. She began to smile as she thought, "The child is very clever. After breaking the pot He has left this place, fearing punishment." After she sought all over, she found a big wooden grinding mortar which was kept upside down, and she found her son sitting on it. He was taking butter which was hanging from the ceiling on a swing, and He was feeding it to the monkeys. She saw Krsna looking this way and that way in fear of her because He was conscious of His naughty behavior. After seeing her son so engaged, she very silently approached Him from behind. Krsna, however, quikly saw her coming at Him with a stick in her hand, and immediately He got down from the grinding mortar and began to flee in fear.

Mother Yasoda chased Him to all corners, trying to capture the Supreme Personality of Godhead who is never approached even by the meditations of great yogis. In other words, the Supreme Personality of Godhead, Krsna, who is never caught by the yogis and speculators, was playing just like a little child for a great devotee like mother Yasoda. Mother Yasoda, however, could not easily catch the fast-running child because of her thin waist and heavy body. Still she tried to follow Him as fast as possible. Her hair loosened, and the flower in her hair fell to the ground. Although she was tired, she somehow reached her naughty child and captured Him. When He was caught, Krsna was almost on the point of crying. He smeared His hands over His eyes, which were anointed with black eye cosmetics. The child saw His mother's face while she stood over Him, and His eyes became restless from fear. Mother Yasoda could understand that Krsna was unnecessarily afraid, and for His benefit she wanted to allay His fears.
One day Bal Krishna was playing and put some mud in his mouth. On getting scolded and ordered by Mata Yashoda he opened his mother and showed her the complete universe in his mouth, the sun, the moon and all the stars, the sky, mountains, rivers, islands, oceans, all the continents, all living as well as non living beings.
Being the topmost well-wisher of her child, mother Yasoda began to think, "If the child is too fearful of me, I don't know what will happen to Him." Mother Yasoda then threw away her stick. In order to punish Him, she thought to bind His hands with some ropes. She did not know it, but it was actually impossible for her to bind the Supreme Personality of Godhead. Mother Yasoda was thinking that Krsna was her tiny child; she did not know that the child had no limitation. There is no inside or outside of Him, nor beginning or end. He is unlimited and all-pervading. Indeed, He is Himself the whole cosmic manifestation. Still, mother Yasoda was thinking of Krsna as her child. Although He is beyond the reach of all senses, she endeavored to bind Him up to a wooden grinding mortar. But when she tried to bind Him, she found that the rope she was using was too short--by two inches.