Why was Lord Shiva not able to save Sati, Lord Ram not able to save Sita from abduction and Pandavas not able to save Draupadi's honor. Now where should they look for any help?

 Good Question. This answer is gonna be very long, so bear with me. But here, we need to know the reasons correctly as to why these incidents happened.

WHY WAS LORD SHIVA NOT ABLE TO SAVE SATIDEVI?

As per the Bhagavata Purana, Lord Brahma came from Lord Vishnu’s navel. Lord Brahma gave birth to mind-born sons known as the Brahma Maanasa Putras. He even gave birth to Daksha, named Devata. This Daksha was married to Prasooti, the daughter of Svaayambhuva Manu. Now, Daksha and Prasooti had 14 daughters, of whom 13 were married to Sage Kashyapa, and the 14th one was married to Lord Shiva. This wife of Lord Shiva was known as Satidevi.

Now, once Daksha Prajapati arranged a yagya. He invited everyone, along with Lord Brahma, Lord Shiva, etc. Lord Vishnu wasn’t present at that yagya. Now, what happened was that Daksha Prajapati came there, and everyone stood up to respect him. But then, Daksha saw Lord Shiva, who was sitting along with Lord Brahma, His father. Now, Lord Shiva was meditating on Lord Vaasudeva present within Him. Though Lord Shiva is far superior to Daksha Prajapati, since Daksha is the father-in-law of Lord Shiva, He bowed to Daksha in His mind only and didn’t show it externally.

Daksha didn’t know this and thought Lord Shiva was disrespecting him. Enraged by this, He cursed Lord Shiva that there wouldn’t be any oblation in the name of Lord Shiva in the yagya. At this, Nandishwara was very angry and cursed Daksha that he would not know the deeper spiritual meaning of the Vedas. At this, Sage Bhrigu too cursed Nandishwara and the Shiva ganas that they would become paashandas. Lord Shiva noticed this exchange of curses, and then left that place. Nandishwara and others also left that place along with Lord Shiva.

Now, Daksha again organized a yagya after some time. He invited everyone, but didn’t invite Lord Shiva and Satidevi. Satidevi came out and saw that everyone was going in the vimaana. Some asked Satidevi, “O Sati! Aren’t you coming for the great sacrifice that your father Daksha has organized?” Satidevi went to Lord Shiva and said, “O Lord! Let’s go and attend Daksha Prajapati’s yagya.”

Lord Shiva refused, saying that when someone hasn’t invited us, we shouldn’t forcibly go there. At this, Satidevi said, “But O Lord! Going to father or guru’s house without invitation is valid! Therefore, we must attend the sacrifice.” But Lord Shiva said, “Sati! I agree with you on this. But now the situation is different!” and Lord Shiva narrated the whole incident of how Daksha cursed Him and how the exchange of curses took place. Lord Shiva even warned Satidevi about the consequences of going to the yagya, but Satidevi didn’t agree and urged him to go there.

Lord Shiva, assuming it to be the will of Lord Srihari, allowed Her to go. He already knew what was about to happen. Lord Shiva didn’t come there, but Satidevi went to the yagya. As She went there, Prasooti, Her mother, Her sisters, and all welcomed and talked to Her. But Daksha Prajapati, didn’t even talk to Her. Satidevi came to know that there was no oblation in the name of Lord Shiva. She felt insulted and said, “O Daksha! What are you thinking of? Do you even know how great Lord Mahadeva is, and what is His position? Just by chanting the two syllables ‘Shi’ and ‘Va’ is enough to burn all our sins. In that case, you dare to insult Lord Shankara?”

But Daksha didn’t pay any heed to Her. Now, She thought, “In case anyone insults a high-personality, then one should do either of these: 1. Cut down the tongue of the person. 2. Refute him, if possible. 3. Leave that place. I cannot cut Daksha’s tongue because he is my father. I cannot also refute him, because he is my father, and I cannot talk against him. If I leave and go back to Kailasa, Lord Shiva will say, ‘O Daakshaayani! You came back!’ I cannot hear the word Daakshaayani from His mouth! I don’t want to be called the daughter of a man who insulted Lord Shiva!” and, thinking so, Satidevi decided to do deha tyaaga.

She summoned the yogic fire, remembered Lord Shiva and Lord Narasimha within Lord Shiva, and burnt Herself in the yogic fire. After this, Her deha was reduced to ashes. This Satidevi was afterwards born as Aparna, the daughter of Himavan raja and Mena devi, and married Lord Shiva again. So, this is why Satidevi did dehatyaaga, and it was destined to happen. After that, when Lord Shiva learnt that Satidevi did dehatyaga, He took out a strand of hair from His jataa and threw it on the ground. From this, Veerabhadra came out. He went to the yagya and destroyed the yagya, removed Sage Bhrigu’s beard, broke Pusha’s teeth for laughing at Lord Shiva, and finally, when He caught Daksha, He couldn’t behead Daksha.

Afterwards, Lord Shiva Himself appeared there and beheaded Daksha, considering it an oblation to Lord Srihari. Then, on the prayers of the devatas, Lord Shiva granted the head of a goat to Daksha and made him alive, and Daksha repented for his mistake. Then Lord Vishnu appeared there, and everyone bowed to Him, and thus the yagya ended.

Plus, Satidevi had tested Lord Rama. When Sita apaharana happened, Lord Rama was weeping a lot. Satidevi saw this and said, “O Lord! You say Rama is your Bhagavan! You chant His name, then why is He, the Parabrahman, crying like this on losing His wife? How can He be Parabrahman? Let me test Him!” At this, Satidevi assumed the form of Sitadevi and went to Rama. She said, “O Lord! Your Sita is here. Why are you crying?” At this, Lord Rama's crying only increased. Rama said, “I am crying because my Ramaa is in Lanka, and here, Satidevi Herself came here to test me!” Realising that Rama was not an ordinary human but Bhagavan Himself, Satidevi bowed to Her. So, since Satidevi did the chintana of the viyoga of Sita-Ramachandra, She had to suffer separation from Lord Shiva.

WHY COULDN’T LORD RAMA SAVE SITADEVI FROM GETTING ABDUCTED BY RAAVANA?
Actually, Lord Rama wanted Ravana to try to kidnap Sita Devi. And Sitadevi was never abducted in real. It was Chhaya Sita who was abducted by Ravana. When Lakshmana refused to go to help Rama, Sitadevi said, “O Lakshmana! You have your evil eye on me? You want to rule Ayodhya? Fine. Go to Ayodhya today itself and stay there only! Here, my husband is in trouble, and you don’t even want to go to help Him?” And then Lakshmana prayed to the vanadevatas and left to help Rama. Now, here, Ravana came in the form of a sage. Sitadevi welcomed him and introduced him to Her, Rama, and Lakshmana.

On hearing this, Ravana revealed his real form. Sitadevi said, “O wicked demon! If my Rama comes and sees you hurting me, He will surely kill you! Nobody can harm my Rama!” But Ravana grabbed Sitadevi by Her hair, and lifted Her by Her legs and took Her to Lanka in the Pushpaka Vimaana. Here, notice the weird behaviour Sitadevi shows. Where was this confidence when She was scolding Lakshmana? Why didn’t She say Rama was unharmed at that time? And why, in front of Ravana, did She say all this about Rama being unharmed by anything or anyone? So, here the Puranas, like the Kurma Purana, clarify that Sitadevi already knew that Ravana would come to abduct Her. So, it was a plan of Sitadevi and Lord Rama. So, according to that plan, Sitadevi acted with Lakshmana as if scolding him, and actually didn’t possess any such intention toward Lakshmana.

Then, when Rama and Lakshmana went away, Sitadevi disappeared. She invoked Agni and asked Her to make an aakruti of Sitadevi, which looked like Her only. And Vedavati entered this Sitaakruti. She was an amsha of Mahalakshmi only. Now, Sitadevi kept some portion (a dx portion of Herself), in that aakruti so that the behavior should match like of Hers, and instructed Indra to enter the aakruti for bodily movements, talking, walking, etc. So, as per that, this aakruti was known as Chhaya Sita, or Sitaakruti. This Sitaakruti was kept in the Parna Kuteera, and it was this Sitaakruti who introduced Herself to Ravana, and Ravana kidnapped Her.

Why did Rama do all this? Could He have simply killed Ravana there itself? No. Because, firstly, Rama had to prove how wicked this Ravana was and wanted to make it world-famous. Second, if He killed Ravana there, it would have been a serious problem. Because, as per the orders of Lord Brahma, the devatas had incarnated as vaanaras to serve Lord Rama. If Rama killed Ravana there itself, then the birth of all these 60 crore vaanaras would have gone to waste. So, that’s why Lord Rama did all this leela. And at last, after killing Raavana, the Agnipravesha was just to exchange this Chhaya Sita with the real Sitadevi, who was in Kailasa, being worshipped by Lord Shiva and Umadevi.

So, this was the reason why Lord Rama let Sita's haran happen.

WHY COULDN’T THE PAANDAVAS PROTECT DRAUPADI’S HONOR?
After the Raajasuya Yagya, Lord Vedavyasa came and said, “O Dharmaraja! After 13 years, a great battle is going to happen. In this battle, all the Kauravas, including Bhishma Pitamaha and all, are going to die. And for all this, you will be the sole reason!” At this, Dharmaraja was very much scared, and thus vowed, “No matter who calls me anywhere, I won’t say ‘no’. No matter who scolds me or insults me, I won’t speak even a word against him/her.”

After this, Duryodhana, Dushasana, Karna, and Shakuni gathered and planned the gambling game to be played in the sabha, and to snatch everything that the Pandavas had. Dhritarashtra invited the Pandavas to this game. Everyone- Bheemasena, Arjuna, Nakula, Sahadevi, Kunti, Draupadi, and all- explained to him not to go. Even Vidura, who was sent by Dhritarashtra to invite Dharmaraja to the gambling, told him not to go. But Dharmaraja had already vowed that he wouldn’t refuse anyone. That’s why he came to play the game of gambling.

Now, Dharmaraja and the other Pandava brothers had come to attend the gambling game. Dharmaraja kept losing his stakes. He kept all his treasury, a divine chariot given by Bahlikaraja, and even his brothers, and then Draupadi, and then himself. But he lost everything, and after that, Dushasana went to Draupadi’s room and dragged Her by Her hair. She was menstruating at that time and was in 1 garment only. Dushasana was teasing Draupadi and was telling Her to leave all Her shyness and go to Duryodhana’s room and climb onto his bed. He also teased Her, “Where is your Krishna? Call Him! Let’s see how your ‘dear Vaasudeva’ helps you?” and brought Her to the sabha.

But as he went to do the vastraharana of Draupadi, She remembered Krishna. Krishna immediately gave the Akshaya vastra to Her. As Dushasana was pulling Her garment, another garment was there on Her body. She didn’t rotate as shown in the serials. Like this, Dushasana pulled infinite sarees and finally fell. Here, why didn’t the Pandavas react? They did react, especially Bheemasena. Bheemasena criticizes Dharmaraja by asking Sahadeva to bring fire so that He could burn Dharmaraja’s hands for putting Draupadi on the stake. Arjuna then calms Him down. Bheemasena said to Arjuna, in his ear, “I told this because we must criticize the wrongdoing, and shouldn’t keep silent. I won’t do it literally.”

Duryodhana said, “Now, agree that everything happened due to Dharmaraja, then I will leave all of you!” and teased the Pandavas. At this, Bheemasena said, “My Dharmaraja is my elder brother and is always right. Plus, I am the elder brother to all of you. If you have guts, come on and fight me.” The Pandavas remained silent because of their respect for Dharmaraja. They were about to kill the Kauravas if they wanted, but Dharmaraja, with his eye coordination, asked them to sit down and not to say anything. But the question here is: why didn’t Krishna say anything about this? Why didn’t He stop Dharmaraja from going there?

To this, there is another strategic move by Krishna. SriMadhvacharya tells this in the Mahabharata Tatparya Nirnaya. He says that Krishna did this for a few reasons: 1. To expose the evil and deceitful nature of Duryodhana and the Kauravas to the whole world. Why was this necessary? 2. Because in the Mahayuddha that was to happen after 13 years, nobody should question why Krishna made everyone die by cheating. 3. He did let it happen because Dharmaraja did the Raajasuya Yagya, but He didn’t have the capacity to sustain all that much Punya himself. So, that punya was to be distributed among the Pandavas, with maximum Punya coming in Bheemasena and Draupadi’s account.

That’s why it was Bheemasena who actively criticized the act of disrobing Draupadi and rightly vowed to break Duryodhana’s thigh. SriMadhvacharya says that Duryodhana even asked Dharmaraja to put Krishna on the stake too. At this, Bheemasena vowed that He would kick Duryodhana’s face mercilessly for this, and it was completely rightly done by Bheemasena. Plus, all these people in the Dyuta Sabha, including Bhishma Pitamaha, Dronacharya, Krupacharya, Dhritarashtra’s Punya, should be transferred to the Pandavas, since they kept silent during this deceitful gambling game unfolding.

Another thing was to increase the sins of Duryodhana and the Kauravas, so that they could be killed outright. And what Krishna did in the Mahabharata yuddha was completely correct and just. So, this was all Krishna's plan. But they had to lose everything in the second round of gambling and go to the forest. Was this also Krishna’s plan? The answer is yes. This was also Krishna’s plan. The whole world runs on His plan; what is this? The reason was that Krishna had incarnated to reduce the burden of the earth.

Now, He had already killed the majority of demons like Pootana, Shakatasura, Trunavarta, Vatsasura, Bakasura, Dhenukasura, Arishthasura, Aghasura, Pralambasura, Keshi, Vyomasura, Kuvalayapeeda, Chaanura, Mushtika, Kamsa, and Kamsa's 11 brothers, Shankhachooda, the akshouhini army of Jarasandha 18 times, Kaalayavana, Shatadhanva, Shishupaala, Saalva, etc. But now, some demons were left, like Kirmeera, Jatasura, Krodhavasha raakshasas, Maniman, etc., who were living in the teertha kshetras and destroying their piety. So, He enabled the Pandavas too to contribute to His mission of reducing the burden of earth, thus serving Krishna.

NOW WHERE SHOULD THEY LOOK FOR ANY HELP?
For Satidevi, it was destined for Her to do dehatyaaga and be born as Aparna, and to remarry Mahadeva. For Sitadevi, She was already safe. But for the Pandavas, it was Krishna only who could help them in any way.

Thank you for reading, and bearing with me!😊🙏

Hope this helps!
Jay SriRam!
ShriKrishnarpanamastu!

Who gave the Pandavas the Akshaya Patra?

 The Akshay Parta was given to Pandavas by Surya Dev.

When Pandavas went into exile, many Brahmins and priests followed them into the forest. Also, many guests came to meet them in the forest.

Pandavas managed to feed themselves, the Brahmins and the guests through the Akshay Patra given to them by Surya Dev. It provided them unlimited food and will stop only when Draupadi has have her food who usually ate last after feeding everyone else.

It was Lord Krishna who helped Pandavas by eating the last grain of rice from the Akshay Parta when Duryodhan cunningly sent Rishi Durvasa along with his many pupils to Pandavas at finish of lunch time.

Was Karna trained by Drona as Pandavas & Kauravas?

Radheya Karna was a student of Dronacharya and he used to study with Kauravas, Pandavas, Princes of Vrishnis and Andhakas in his Gurukula. He was extremely jealous of Arjuna and did friendship with Duryodhana and used to mock Pandavas. When he saw Arjuna getting appreciation and becoming better than him, he went to Drona to teach him Brahmastra which he taught only to Ashwathama and Arjuna. Seeing his bad intentions for Arjuna he rejected to teach him Brahmastra. Then he left the school of Dronacharya and went to Parshuram where he lied about his identity so whatever he was taught was wasted as Parshuram cursed him for lying and said he would forget his knowledge when he would need it the most.

Karna was indeed trained with Kauravas and Pandavas in Gurukula of Dronacharya. In TV serials, all the mocking and bad behaviour done by Karna in Gurukula towards Arjuna is given to Ashwathama when he never mocked anyone.

Why didn't Krishna save other sons of Pandavas but only Parikshit, the son of Prince Abhimanyu?

 Well, there are multiple reasons for the same. Let me list them all. However, before we do that it is important for us to understand who is Parikshit.

Parikshit is the posthumous son of Abhimanyu, the legendary Pandava Prince who died fighting in the war. Parikshit was one of the greatest kings of India who helped rebuild the country after the Kurukshetra war. It is said that until he was alive, Kalyuga did not even think about entering Hastinapur.

Yet there are multiple questions that arise related to this man. Firstly, why was he made the king despite the fact that Yudhistra had a son from his first wife Devika named Yaudheya who survived the war? If Shree Krishna could revive Parikshit then why couldn't he revive the Upapandavas? Why was Parikshit preferred over Vrishketu son of Karna? Let's answer these questions one by one.

Why didn't Shree Krishna save the five sons of Draupadi?

King Harishchandra lived in the Satya Yuga. He was an honest, noble, and just king. His subjects enjoyed prosperity and peace. He had a queen named Shaivya (also called Taramati) and a son named Rohitashva. Once, while on a hunting expedition, he heard the cries of a woman asking for help. Armed with a bow and arrow, he went in the direction of the sound. The sound was an illusion created by Vighnaraja, the lord of the obstacles. Vighnaraja was trying to disturb the Tapasya (meditation) of the sage Vishvamitra. When he saw Harishchandra, he entered the king's body and started abusing Vishwamitra. This disturbed Vishwamitra's Tapasya and destroyed all the knowledge that the sage had acquired during this Tapasya.

When Harishchandra came to his senses, he realized that the sage was extremely angry with him, and apologized. He promised to fulfill any of the sage's desires to get rid of his guilt. Vishwamitra demanded Dakshina (donation) for the Rajasuya Yagya The king asked him what he wanted in payment. In response, Vishwamitra said "Give me all that you have except yourself, your wife and your child." Harishchandra agreed to the demand. He let go of all his possessions – even his clothes. As he readied to leave his palace with his family, Vishwamitra demanded another donation. Harishchandra said that he did not have any possession left, but promised to make another donation within a month.

Harishchandra started living in penury with his wife and his family. His loyal subjects followed him. When Vishwamitra saw the king with his subjects, he started cursing Harishchandra for taking along his subjects (who were a part of the kingdom donated to the sage). The king then decided to leave the kingdom with his family. To make them go away sooner, Vishwamitra started beating the queen with a stick. When the five guardians of the directions saw this, they condemned Vishwamitra. The sage cursed them to take birth as human beings. These guardian deities were born as the sons of the Pandavas and Draupadi.

Everyone knows the story of how Harishchandra regained his kingdom, but that is not our focus today. As noted above, since the Upapandavas were cursed celestial beings, they could not stay on Earth for a long time. Hence they were not saved by Shree Krishna.

Why was Parikshit preferred over Yudhistra’s children?

An interesting thing aspect of the Kuru tribe often missing from the popular narrative is their regard for capability above primogeniture. There are various instances in the epic where Abhimanyu is considered the heir to Yudhistra during his lifetime ( the most notable instance being Satyaki’s proposal to install Abhimanyu on the throne and lead an army of Yadavas to destroy the Kaurvas right after the dyut sabha). There is no doubt that Abhimanyu was the most towering prince of his generation.

He is described as having the qualities of all 5 Pandavas ( equal to Yudhistra in firmness, Bhima in fearlessness, Arjuna in skill and prowess, Nakula and Sahadeva in humility), and thus he had a claim to the throne by virtue of capability. Besides, there are multiple instances in the epic where we see Abhimanyu displaying a commanding personality. All these factors put together sealed Abhimayu’s status as heir apparent to the throne

So Parikshit already had the advantage of being the son of the previous heir to the throne. Yes he would have been liable to lose this status if he wasn’t the most capable person to hold the throne, but this was not the case. Parikshit was a worthy heir too Yudhistra in pretty much all regards.

The secret behind Abhimanyu’s boon

We all know about the story of this great warrior but not everyone knows that he was an incarnation of Varchasa the son of Chandra. During the Mahabharat period, most Devtas were asked to either incarnate themselves or have their sons incarnate. It wasn't practically possible for the moon to leave its abode and hence, his son had to incarnate. However, Chandra Dev was really attached to his son and was reluctant to let him go. After much persuasion from the other Devas, he allowed Varchasa to incarnate under the following conditions:

• He would only live for 16 years.
• His bravery on his last day on Earth would give him eternal glory.
• After Varchasa , his son would succeed to the throne of Hastinapura.

So Parikshit was literally destined to be king! It was a precondition of the entire Mahabharata

To add on top of all of this he was related to Shree Krishna and was accepted by most of the subjects. Hence Shree Krishna saved Parikshit and not the Upapandavas. Parikshit would be the most accepted and also most capable among all the descendants of the Pandavas. Parikshit along with his son Janmejaya together rebuilt the country after the Kurukshetra war.

Jai Shree Krishna

Har Har Mahadev.

At which instances did Surya help Pandavas in the epic Mahabharata?

 

The Prashnopanishad reveals that at the beginning of creation, God created two things: the sky (inert matter) and the Sun (life force).

Sun is the life force for all beings.

" Sipivishtaḥa " is a powerful nama in Vishnu Sahasranamam. ' Si " refers to water. ' SyAtyat " implies coolness. ' pi ' stands for pibati (drinking); ' Sipi ' refers to rays—which drink up the water.

Sun takes water from seas, mainly, through his rays and provide water to rivers for crops/food.

Sun provides food to all beings.

After loosing the dice game, Pandavas went to forest for 12 years exile.

As the number of guests increased day by day, it became difficult for the Pandavas to arrange meals for them. Krishna then advised Dharmaraja to pray to the Sun God (Surya Narayana). When Dharmaraja offered his prayers, the Sun God bestowed upon him an Akshaya Patra (an inexhaustible vessel).

This vessel would provide whatever food was requested.

The Sun God is the provider of food.

Subhamastu

​Why did Karna refuse to join the Pandavas even after Krishna revealed he was the eldest brother?

 The Krishna-karna conversation in Udyoga parva might be interpolated. Therefore let's look at Karna's conversation with Kunti to see his reasoning.

Karna says that people will think that he switched sides because he is afraid of Arjuna

Who does not suffer when Dhananjaya is aided by Krsna? If I now go over to the Parthas, who will not think that I am frightened?

• 144, Karna Upanivada parva, Mahabharata.

Karna says that he can't abandon the Kauravas suddenly after they have given everything to him and after he had given them hopes of victory

The sons of Dhritarashtra have given me a share in every object of desire. They have honoured me and given me every kind of happiness. How can I act counter to that now?They have always served me and have always bowed down before me, like the Vasus before Vasava. They now confront a feud with an enemy. They think that with my life, they can withstand the enemies. How can I act against the desire that is there in their minds?

• 144, Karna Upanivada parva, Mahabharata.

So his two reasons were -

A. Fear of being called a coward.

B. Wanting to repay the Kauravas for their helps.

Why was it so crucial for Krishna and the Pandavas to defeat Jarasandha before attempting the Rajasuya sacrifice?

If Pandavas had faced Magadh army under emperor Jarasandha’s rule, they would've been effortlessly crushed like bugs.

Krishna himself along with Balarama, Satyaki, Pradyumna and whole of Yadavs combined couldn't do anything against Magadh's full might under Jarasandha..

He had unique boon from Rishi Chandakaushik to be invulnerable to weapons. 2 of his army generals named Hamsa and Dimvaka had same exact boon. In addition to this he gained many boons from Shiva which helped him conquer all countries in the contemporary world barring Hastinapura and Dwaraka. Hastinapura was spared due to Bhishma and Dwaraka was setup in Mountainous regions inaccessible to him.

Krishna to Yudhistira: -

It behoveth thee, O Bharata, to establish thy empire over all the Kshatriyas. But this is my judgment, O king, that thou wilt not be able to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha liveth. By him have been immured in his hillfort numerous monarchs, like a lion that hath deposited the slain bodies of mighty elephants within a cave of the king of mountains.

..

By defeating the kings with their troops and bringing all of them as captives into this city, he had swelled its crowds enormously. We also, O king, from fear of Jarasandha, at one time had to leave Mathura and fly to the city of Dwaravati.

If, O great king, thou desirest to perform this sacrifice, strive to release the kings confined by Jarasandha, as also to compass his death. O son of the Kuru race, otherwise this undertaking of thine can never be completed. O thou foremost of intelligent men if the Rajasuya is to be performed by thee, you must do this in this way and not otherwise.

Further he stated that Jarasandha is too tough to be beaten in a war, even by Dev's and Asuras (obviously a hyperbole). And therefore be subdued in a personal combat where his army or allies won't interfere.

He is incapable of being vanquished in battle even by all the celestials and the Asuras (fighting together). We think, however, that he should be vanquished in a personal struggle with bare arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and therefore, as prelude to performing the Rajasuya, we will certainly achieve the destruction of the ruler of Magadha. When we three approach that monarch in secret, and he will, without doubt, be engaged in an encounter with one of us.

From fear of disgrace, from covetousness, and from pride of strength he will certainly summon Bhima to the encounter. Like death himself that slays a person however swollen with pride, the long-armed and mighty Bhimasena will effect the destruction of the king.

That could be mythological reasoning. Realistically, Jarasandha simply could've been an unparalleled military intellect under whose command Magadh empire was unbeateable.

Jarasandh by himself was merely immune to weapons but was vulnerable to defeat in physical combat. But under his leadership, Magadh was Strongest military force in that era.

Among Pandavas, who wanted war and who wanted peace?

 

1. 
   Yudhisthira wanted Peace :-

What can be more sorrowful, O Janardana, than this, that I am unable to maintain my mother and my friends? Having the Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with thee, O slayer of Madhu, for my protector, I prayed for only five villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any other, O Govinda, as the fifth;--Grant us, we said, five villages or towns, O sire, where we five may dwell in union, for we do not desire the destruction of the Bharatas.

Udyoga Parva: Bhagwat Yana Parva: Section LXXII

2. Bhima surprisingly went for Peace.

Bhima said, 'Speak thou, O slayer of Madhu, in such a strain that there may be peace with the Kurus. Do not threaten them with war. Resenting everything, his wrath always excited, hostile to his own good and arrogant, Duryodhana should not be roughly addressed. Do thou behave towards him with mildness. Duryodhana is by nature sinful of heart like that of a robber, intoxicated with the pride of prosperity, hostile to the Pandavas, without foresight, cruel in speech, always disposed to censure others, of wicked prowess, of wrath not easily to be appeased, not susceptible of being taught, of wicked soul, deceitful in behaviour, capable of giving up his very life rather than break or give up his own opinion. Peace with such a one, O Krishna, is, I suppose, most difficult. Regardless of the words of even his well-wishers, destitute of virtue, loving falsehood, he always acts against the words of his counsellors and wounds their hearts.

Udyoga Parva: Bhagwat Yana Parva: Section LXXIV

3. Arjuna too was for Peace.

"Arjuna said, 'O Janardana, Yudhishthira hath already said what should be said. But, O chastiser of foes, hearing what thou hast said, it seemeth to me that thou, O lord, does not think peace to be easily obtainable either in consequence of Dhritarashtra's covetousness or from our present weakness. Thou thinkest also that human prowess alone is fruitless, and also that without putting forth one's prowess one's purposes cannot be achieved. What thou hast said may be true, but at the same time it may not always be true. Nothing, however, should be regarded as impracticable. It is true, peace seemeth to thee to be impossible in consequence of our distressful condition, yet they are still acting against us without reaping the fruits of their acts. Peace, therefore, if properly proposed, O lord, may be concluded. O Krishna, strive thou, therefore, to bring about peace with the foe.

Udyoga Parva: Bhagwat Yana Parva: Section LXXVIII

4. Nakula was prepared for anything Peace or war. He said it depends on how Enemies behave.

Nakula said, 'Much hath been said, O Madhava, by king Yudhishthira the just who is conversant with morality and endued with liberality, and thou hast heard what hath been said by Falguni also. As regards my own opinion, O hero, thou hast repeatedly expressed it, Hearing first what the wishes of the enemy are and disregarding all, do what thou regardest to be proper for the occasion. O Kesava, diverse are the conclusions arrived at as regards diverse matters. Success, however, O chastiser of foes, is won when a man doth that which ought to be done in view of the occasion. When a thing is settled in one way on one occasion, it becometh unsuitable when the occasion becometh different. Persons, therefore, in this world, O foremost of men, cannot stick to the same opinion throughout. While we were living in the woods, our hearts were inclined towards a particular course of action. While we were passing the period of concealment, our wishes were of one kind, and now, at the present time, O Krishna, when concealment is no longer necessary, our wishes have become different. O thou of the Vrishni race, while we wandered in the woods, attachment for the kingdom was not so great as now. The period of our exile having ceased, hearing, O hero, that we have returned, an army numbering full seven Akshauhinis hath, through thy grace, O Janardana, been assembled. Beholding these tigers among men, of inconceivable might and prowess, standing equipped for battle armed with weapons, what man is there that will not be struck with fear? Therefore going into the midst of the Kurus, speak thou first words fraught with mildness and then those fraught with threats, so that the wicked Suyodhana may be agitated with fear.

Udyoga Parva: Bhagwat Yana Parva: Section LXXX

5. Sahadeva was for all out war. He was supported by Satyaki.

Sahadeva said, 'What hath been said by the king is, indeed, eternal virtue, but thou, O chastiser of foes, shouldst act, in such a way that war may certainly happen. Even if the Kauravas express their desire for peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a war with them. Having seen, O Krishna, the princess of Panchala brought in that plight into the midst of the assembly, how can my wrath be appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and Arjuna and king Yudhishthira the just are disposed to be virtuous, abandoning virtue I desire an encounter with Duryodhana in battle.'

Udyoga Parva: Bhagwat Yana Parva: Section LXXXI

6. Panchali Draupadi the sixth Pandava also wanted war and she Expressed her sorrow to krishna how badly she was treated.

O Janardana, thou knowest all these sorrows of mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and relatives, from that grief. Morally, O Krishna, I am the daughter-in-law of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a slave. Fie to Partha's bowmanship, oh, fie to Bhimasena's might since Duryodhana, O Krishna, liveth for even a moment. If I deserve any favour at thy hands, if thou hast any compassion for me, let thy wrath, O Krishna, be directed towards the sons of Dhritarashtra.'

Draupadi even said that if Pandavas led by Bhima and Armuna don't fight her father, brother will fight and alos her 5 sons led by Abhimanyu will fight for her.

If Bhima and Arjuna, O Krishna, have become so low as to long for peace, my aged father then with his war like sons will avenge for me in battle. My five sons also that are endued with great energy, with Abhimanyu, O slayer of Madhu, at their head, will fight with the Kauravas. What peace can this heart of mine know unless I behold Dussasana's dark arm severed from his trunk and pulverised to atoms? Thirteen long years have I passed in expectation of better times, hiding in my heart my wrath like a smouldering fire.

Udyoga Parva: Bhagwat Yana Parva: Section LXXXII

After Draupadi had spoken she began to cry and then Krishna spoke and assured her that he will get justice for her.

The mighty-armed Kesava then spoke, comforting her in these words, 'Soon wilt thou, O Krishna, behold the ladies of Bharata's race weep as thou dost. Even they, O timid one, will weep like thee, their kinsmen and friends being slain. They with whom, O lady, thou art angry, have their kinsmen and warriors already slain. With Bhima and Arjuna and the twins, at Yudhishthira's command, and agreeably to fate, and what hath been ordained by the Ordainer, I will accomplish all this. Their hour having arrived, the sons of Dhritarashtra, if they do not listen to my words, will surely lie down on the earth turned as morsels of dogs and jackals. The mountains of Himavat might shift their site, the Earth herself might spilt into a hundred fragments, the firmament itself with its myriads of stars might fall down, still my words can never be futile. Stop thy tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with their enemies slain, and with prosperity crowning them.'"

Udyoga Parva: Bhagwat Yana Parva: Section LXXXII

So in all Yudhisthira, Bhima and Arjuna went for Peace, Draupadi and Sahadeva wanted war and Nakula was prepared for any evenuality.

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