The final battle between duryodhana and bhIma is more fascinating if you understand that it is the battle between the body (duryodhana) and upAsana (bhIma).
Every move of duryodhana & bhIma is worth several janmas of movement in samsAra. That is why vyAsa describes it in detail+
Each time Duryodhana jumps up and strikes bhIma while coming down, it is the body taking the upAsaka to svarga & upper worlds. Then the blow - bringing the upAsaka down when fruits are exhausted.
When Duryodhana jumps crookedly or sideways, it is transmigration to lower worlds+
When bhIma strikes duryodhana, bhakti has an upper hand in controlling the body. The blood on bhIma's face which he keeps wiping off is rajo-guNa caused by the body.
Reading the fight in this manner, as a back-and-forth battle of yogI vs samsAra is fascinating+
The final "avasthAna" move by Duryodhana is when the body, by bhagavad anugraha, is a favorable, final birth in a noble family (that's why Duryodhana jumps upward).
The two thighs which are broken, are puNya and pApa, causing movement in samsAra+
In my write-up of that section, I will explain some of the key moments in the fight and who was actually the stronger one. It's more complicated than it looks//
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[Keshava, intelligent in protecting his bhaktas & devoted to their welfare, told Arjuna, “droNa, that foremost of bowmen, cannot be defeated by direct conflict in battle, even by gods with Indra. He is capable of being killed even by humans, when he lays down his weapons”]+
Just a small clarification - the purpose of the Veda is to describe the nature, form, qualities and vibhUtIs of the Supreme Brahman.
So, the style of the samhita is that a sUkta will choose a particular guNa of Brahman and start elaborating on it+
During the course of this, the Veda may highlight an avatAra or deed of bhagavAn described in shAstra, as an example of the guNa it is describing.
It is in this vein that the Veda occasionally makes references to incidents in ithihAsa+
In the example I gave, the guNa that the Veda was describing was soulabhya or accessibility, conducive for sharaNAgati. Thus, it highlighted rAma who embodies that guNa+
So, nobody is rushing to misinterpret sUktAs to say, "hey look this sUkta is about rAma wowee so cool!!1!1! +
अहश्च कर्ष्णमहरर्जुनं च वि वर्तेते रजसी वेद्याभिः
[pApa and puNya which illumine all experiences are terrible and pure respectively; these two impurities move away by the contempations of Brahman.]+
Beginning with my description of some of bhIma's exploits in MB, I start with the killing of kIchaka.
Latter had made improper advances towards Draupadi while the pANDavAs were in virATa. Draupadi asks bhIma to kill kIchaka+
सत्यं भ्रातॄंश्चधर्मम् च पुरस्कृत्य शपामि ते । कीचकं निहनिष्यामि वृत्रंदेवपतिर्यथा
[bhIma: Having placed bhagavAn who is Truth (satyaM), my brothers and righteous conduct in front, I take an oath. I will kill kIchaka just as Indra killed vR^itra]+
bhIma says he will kill kIchaka by virtue of bhagavAn whose greatness as spoken in the Veda is True, his brothers who are bhAgavatas & conduct that pleases bhagavAn & bhAgavatas – services to them.
This means, bhagavad-bhAgavata sambandha will help bhIma kill kIchaka+
lakshmaNa's departure from this world in uttara kANDa was sorrowful. Why? Because when Bharata came with his army to the forest, he suspected Bharata of coming to harm rAma and usurp the throne permanently+
Dasharatha's separation from rAma was due to the fact that he cherished rAma more than his other sons. Giving greater love to bhagavAn than his bhAgavatAs is itself not a recommended practice!+
For the gIta verse, वेदैश्च सर्वैरहमेव वेद्यो - "I am alone to be known by all the Veda" - Shri Shankara's bhAShya and Anandagiri's tIka is very illuminating+
["I am the Paramatman to be known from all the Vedas. I alone am the propagator of the vedAntic traditions, and I who know the vedAnta"' Thus, the glory of Ishvara, bhagavAn, who is called as "nArAyaNa", are stated]
Anandagiri adds to this bhAShya, commenting as follows+