Devasthana

"Devasthana said,

'In this connection is cited an old history, viz., the discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati said,

'Contentment is the highest heaven, contentment is the highest bliss. There is nothing higher than contentment. Contentment stands as the highest.

When one draws away all his desires like a tortoise drawing in all it limbs, then the natural resplendence of his soul soon manifests itself. When one does not fear any creature, nor any creature is frightened at one, when one conquers one's desire and aversion, then is one said to behold one's soul. When one, indeed, in word and thought, seeks to injure nobody and cherishes no desire, one is said to attain to Brahma. Thus, O son of Kunti, whatever religion is followed by creatures, they obtain corresponding fruits. Awaken thyself by this consideration, O Bharata! 

1. Some praise Peacefulness, 
2. some praise Exertion; 
3. some there are that praise Contemplation; and 
4. some praise both Peacefulness and Exertion.  
5. Some praise sacrifice; others, renunciation. 
6. Some praise gifts; others, acceptance. 
7. Some, abandoning everything, live in silent meditation. 
8. Some praise sovereignty and the cherishing, of subjects, after slaving, cutting and piercing (foes). 
9. Some are for passing their days in retirement. 

Observing all this, the conclusion of the learned is that that religion which consists in not injuring any creature is worthy of the approbation of the righteous.

1. Abstention from injury, 
2. truthfulness of speech, 
3. justice, 
4. compassion, 
5. self-restraint, 
6. procreation (of offspring) upon one's own wives, 
7. amiability, 
8. modesty, 
9. patience,

--the practice of these is the best of a religions as said by the self-create Manu himself.

Therefore, O son of Kunti, do thou observe this religion with care. That Kshatriya,

1. who, conversant with the truths or royal duties, 
2. takes sovereignty upon himself, 
3. restraining his soul at all times, 
4. equally regarding that which is dear and 
5. that which is not, and 
6. subsisting upon the remains of sacrificial feasts, 
7. who is engaged in restraining the wicked and 
8. cherishing the righteous, 
9. who obliges his subjects to tread in the path of virtue and 
10. who himself treads in that path, 
11. who at last transmits his crown to his son and 
12. betakes himself to the woods, 
13. there to live on the products of the wilderness and 
14. act according to the ordinances or the Vedas after having cast off all idleness, 

that Kshatriya who conducts himself thus, conforming in everything to the well-known duties of kings, is sure to obtain excellent fruits in both

1. this world and 
2. the next. 

That final emancipation, of which thou speakest, is exceedingly difficult to obtain, and its pursuit is attended with many impediments. They that adopt such duties and practise charity and ascetic penances, that are possessed of the quality of compassion and are freed from desire and wrath, that are engaged in ruling their subjects with righteousness and fighting for the sake of kine and Brahmanas, attain hereafter to a high end. For the Rudras with the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts of kings adopt this religion. Practising without heedlessness the duties inculcated by that religion, they attain to heaven through those acts of theirs.'"
Source
http://www.sacred-texts.com/hin/m12/m12a021.htm

Strength Weakness

"Yudhishthira said,

'I am conversant with both the Vedas and the scriptures that lead to the attainment of Brahma. In the Vedas there are precepts of both kinds, viz., 

1. those that inculcate action and 
2. those that inculcate renouncement of action. 

The scriptures

1. are confounding and 
2. their conclusions are based upon reasons. 

The truth, however, that is in the Mantras, is duly known to me.

Thou art conversant only

1. with weapons and 
2. observant of the practices of heroes. 

Thou art unable to understand truly the sense of the scriptures.

If thou wert really acquainted with duty, then thou couldst have understood that words such as these ought not to have been addressed to me by even one possessed of the clearest insight into the 

1. meaning of the scriptures and 
2. acquainted with the truths of religion. 

That, however, which thou hast said unto me, induced by fraternal affection, has been 

1. fit and 
2. proper, 

 O son of Kunti! I am, for that, pleased with thee, O Arjuna! There is no one equal to thee in the three worlds in

1. all duties connected with battle and 
2. in skill in respect of diverse kinds of acts. 

Thou mayst, therefore, speak of the subtleties connected with those subjects,--subtleties, that is, that are impenetrable by others.
It behoveth thee not, however, O Dhananjaya, to doubt my intelligence. Thou art conversant with the science of battle, but

1. thou hast never waited upon the aged. 
2. Thou knowest not the conclusions arrived at by those that have studied the subject in 
1. brief and 
2. detail. 
3. Even this is the conclusion of intelligent men whose understanding are bent on achieving salvation, viz., that amongst 
1. ascetic penances, 
2. renunciation, and 
3. knowledge of Brahma, 

the second is superior to the first, and the third is superior to the second. This, however, that thou thinkest, viz., that there is nothing superior to wealth, is an error. I will convince thee of it, so that wealth may not again appear to thee in that light. All men that are righteous are seen to be devoted to ascetic penances and the study of the Vedas. The Rishis also, that have many eternal regions for them, have the merit of penances. Others possessed of tranquillity of soul, having no enemies, and dwelling in the woods, have, through penances and study of the Vedas, proceeded to heaven. Pious men, by restraining desire for worldly possessions, and casting off that darkness which is born of folly, proceed northward (i.e., by luminous paths) to the regions reserved for practisers of renunciation. The path that lies to the south and that leads to regions of light (i.e., lunar regions), are reserved for men devoted to action. These are attained by persons subject to birth and death. That end, however, which persons desirous of salvation have before their eyes, is indescribable. Yoga is the best means for attaining to it. It is not easy to explain it (to thee). Those that are learned live, reflecting on the scriptures from desire of finding what is unreal. They are, however, often led away to this and to that in the belief that the object of their search exists in this and that. Having mastered, however, the Vedas, the Aranyakas, and the other scriptures, they miss the real, like men failing to find solid timber in an uprooted banana plant. Some there are who., disbelieving in its unity, regard the Soul, that dwells in this physical frame consisting of the five elements, to be possessed of the attributes of desire and aversion (and others). Incapable of being seen by the eye, exceedingly subtle, and inexpressible by words, it revolves in a round (of re-births) among the creatures of the earth, keeping before it that which is the root of action. Having made the Soul advance towards itself which is the spring of every kind of blessedness, having restrained all desires of the mind, and having cast off all kinds of action, one may become perfectly independent and happy. When there is such a path that is trod by the righteous and that is attainable by Knowledge, why,

O Arjuna, dost thou applaud wealth which is full of every kind of calamity? Men of olden times that were conversant with the scriptures,

O Bharata,--men that were always engaged in gifts and sacrifice and action, were of this opinion.

O Bharata! There are some fools who, accomplished in the science of argumentation, deny the existence of the Soul, in consequence of the strength of their convictions of a previous life. It is very difficult to make them accept this truth about final emancipation. Those wicked men, though possessed of great learning, travel all over the earth, making speeches in assemblies, and deprecating the true doctrine about emancipation. O Partha, who else will succeed in understanding that which we do not understand?' Indeed, (as those men cannot understand the true meaning of the scriptures), similarly they cannot succeed in knowing those wise and pious persons that are truly great and that have deep acquaintance with the scriptures. O son of Kunti, men acquainted with truth obtain Brahma by asceticism and intelligence, and great happiness by renunciation.'

http://www.sacred-texts.com/hin/m12/m12a019.htm

Chastisement

Arjun to Yudhistira

"Arjuna said, 'The man armed with the rod of chastisement governs all subjects and protects them. The rod of chastisement is awake when all else is sleep. For this, the wise have characterised the rod of chastisement to be Righteousness itself. The rod of chastisement protects Righteousness and Profit. It protects also, O king! For this, the rod of chastisement is identified with the triple objects of life. Corn and wealth are both protected by the rod of chastisement. Knowing this, O thou that art possessed of learning, take up the rod of chastisement and observe the course of the world. One class of sinful men desist from sin through fear of the rod of chastisement in the king's bands. Another class desist from similar acts through fear of Yama's rod, and yet another from fear of the next world. Another class of persons desist from sinful acts through fear of society. Thus, O king, in this world, whose course is such, everything is, dependent on the rod of chastisement. There is a class of persons who are restrained by only the rod of chastisement from devouring one another. If the rod of chastisement did not protect people, they would have sunk in the darkness of hell. The rod of chastisement (danda) has been so named by the wise because it restrains the ungovernable and punishes the wicked, The chastisement of Brahmanas should be by word of mouth; of Kshatriyas, by giving them only that much of food as would suffice for the support of life; of Vaisyas, by the imposition of fines and forfeitures of property, while for Sudras there is no punishment. 1 For keeping men awake (to their duties) and for the protection of property, ordinances, O king, have been established in the world, under the name of chastisement (or punitive legislation). Thither where chastisement, of dark complexion and red eyes, stands in an attitude of readiness (to grapple with every offender) and the king is of righteous vision, the subjects never forget themselves. The Brahmacharin and the house-holder, the recluse in the forest and the religious mendicant, all these walk in their respective ways through fear of chastisement alone. He that is without any fear, O king, never performs a sacrifice. He that is without fear never giveth away. The man that is without any fear never desires to adhere to any engagement or compact. Without piercing the vitals of others, without achieving the most difficult feats and without staying creatures like a fisherman (slaying fish), no person can obtain great prosperity. 1 Without slaughter, no man has been able to achieve fame in this world or acquire wealth or subjects. Indra himself, by the slaughter of Vritra, became the great Indra. Those amongst the gods that are given to slaughtering others are adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus, the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all slaughterers. Humbled by their prowess, all people bend to those gods, but not to Brahman or Dhatri or Pushan at any time. Only a few men that are noble of disposition adore in all their acts those among the gods that are equally disposed towards all creatures and that are self-restrained and peaceful. I do not behold the creature in this world that supports life without doing any act of injury to others. Animals live upon animals, the stronger upon the weaker. The mongoose devours mice; the cat devours the mongoose; the dog devours the cat; the dog again is devoured by the spotted leopard. Behold all things again are devoured by the Destroyer when he comes! This mobile and immobile universe is food for living creatures. This has, been ordained by the gods. The man of knowledge, therefore, is never stupefied at it. It behoveth thee, O great king, to become that which thou art by birth. Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the woods. The very ascetics cannot support their lives without killing creatures. In water, on earth, and fruits, there are innumerable creatures. It is not true that one does not slaughter them. What higher duty is there than supporting one's life? 2 There are many creatures that are so minute that their existence can only be inferred. With the failing of the eyelids alone, they are destroyed. There are men who subduing wrath and pride betake themselves to ascetic courses of life and leaving village and towns repair to the woods. Arrived there, those men may be seen to be so stupefied as to adopt the domestic mode of life once more. Others may be seen, who (in the observance of domesticity) tilling the soil, uprooting herbs, cutting off trees and killing birds and animals, perform sacrifices and at last attain to heaven. O son of Kunti, I have no doubt in this that the acts of all creatures become crowned with success only when the policy of chastisement is properly applied. If chastisement were abolished from the world, creatures wood soon be destroyed. Like fishes in the water, stronger animals prey on the weaker. This truth was formerly spoken by Brahmana himself, viz., that chastisement, properly applied upholds creatures. Behold, the very fires, when extinguished, blaze up again, in fright, when blown. This is due to the fear of force or chastisement. If there were no chastisement in the world distinguishing the good from the bad, then the whole world would have been enveloped in utter darkness and all things would have been confounded. Even they that are breakers of rules, that are atheists and scoffers of the Vedas, afflicted by chastisement, soon become disposed to observe rules and restrictions. 1 Everyone in this world is kept straight by chastisement. A person naturally pure and righteous is scarce. Yielding to the fear of chastisement, man becomes disposed to observe rules and restraints. Chastisement was ordained by the Creator himself for protecting religion and profit, for the happiness of all the four orders, and for making them righteous and modest. If chastisement could not inspire fear, then ravens and beasts of prey would have eaten up all other animals and men and the clarified butter intended for sacrifice. If chastisement did not uphold and protect, then nobody would have studied the Vedas, nobody would have milked a milch cow, and no maiden would have married. 2 If chastisement did not uphold and protect, then ravage and confusion would have set in on every side, and all barriers would have been swept away, and the idea of property would have disappeared. If chastisement did not uphold and protect, people could never duly perform annual sacrifices with large presents. If chastisement did not uphold and protect, no one, to whatever mode of life he might belong, would observe the duties of that mode as declared (in the scriptures), and no one would have succeeded in acquiring knowledge. 3 Neither camels, nor oxen, nor horses, nor mules, nor asses, would, even if yoked thereto, drag cars and carriages, if chastisement did not uphold and protect. Upon chastisement depend all creatures. The learned, therefore, say that chastisement is the root of everything. Upon chastisement rests the heaven that men desire, and upon it rests this world also. Thither where foe-destroying chastisement is well applied, no sin, no deception, and no wickedness, is to be seen. If the rod of 'chastisement be not uplifted, the dog will lick the sacrificial butter. The crow also would take away the first (sacrificial) offering, if that rod were not kept uplifted. Righteously or unrighteously, this kingdom hath now become ours. Our duty now is to abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men that are fortunate, living with their dear wives (and children), eat good food, wear excellent clothes, and cheerfully acquire virtue. All our acts, without doubt, are dependent on wealth; that wealth again is dependent on chastisement. Behold, therefore, the importance of chastisement. Duties have been declared for only the maintenance of the relations of the world. There are two things here, viz., abstention from injury and injury prompted by righteous motives. Of these, two, that is superior by which righteousness may be acquired. 4 There is no act that is wholly meritorious, nor any that is wholly wicked. Right or wrong, in all acts, something of both is seen. Subjecting animals to castration, their horns again are cut off. They are then made to bear weights, are tethered, and chastised. In this world that is unsubstantial and rotten with abuses and rendered painful, O monarch, do thou practise the ancient customs of men, following the rules and analogies cited above. Perform sacrifices, give alms, protect thy subjects, and practise righteousness. Slay thy foes, O son of Kunti, and protect thy friends. Let no cheerlessness be thine. O king, while slaying foes. He that does it, O Bharata, does not incur the slightest sin. He that takes up a weapon and slays an armed foe advancing against him, does not incur the sin of killing a foetus, for it is the wrath of the advancing foe that provokes the wrath of the slayer. The inner soul of every creature is incapable of being slain. When the soul is incapable of being slain, how then can one be slain by another? As a person enters a new house, even so a creature enters successive bodies. Abandoning forms that are worn out, a creature acquires new forms. People capable of seeing the truth regard this transformation to be death.'"

 http://www.sacred-texts.com/hin/m12/m12a015.htm

Slaughter

Without slaughter, no man has been able to achieve

1. fame in this world or 
2. acquire wealth or subjects. 

Indra himself, by the slaughter of Vritra, became the great Indra. Those amongst the gods that are given to slaughtering others are adored much more by men.

1. Rudra, 
2. Skanda, 
3. Sakra, 
4. Agni, 
5. Varuna, 

are all slaughterers.

1. Kala and 
2. Mrityu and 
3. Vayu and 
4. Kuvera and 
5. Surya, 
6. the Vasus, 
7. the Maruts, 
8. the Sadhyas, and 
9. the Viswadevas, 

O Bharata, are all slaughterers. Humbled by their prowess, all people bend to those gods, but not to Brahman or Dhatri or Pushan at any time. Only a few men that are noble of disposition adore in all their acts those among the gods that are equally disposed towards all creatures and that are self-restrained and peaceful. I do not behold the creature in this world that supports life without doing any act of injury to others. 

1. Animals live upon animals, 
2. the stronger upon the weaker. 
3. The mongoose devours mice; 
4. the cat devours the mongoose; 
5. the dog devours the cat; 
6. the dog again is devoured by the spotted leopard. 

Behold all things again are devoured by the Destroyer when he comes! This mobile and immobile universe is food for living creatures. This has, been ordained by the gods. The man of knowledge, therefore, is never stupefied at it. It behoveth thee, O great king, to become that which thou art by birth. Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the woods. The very ascetics cannot support their lives without killing creatures. In water, on earth, and fruits, there are innumerable creatures. It is not true that one does not slaughter them.

http://www.sacred-texts.com/hin/m12/m12a015.htm 

http://freeglobaluniversity.blogspot.com/search/label/Slaughter

Mad

Draupadi to Yudhistira

They whose eldest brother becomes mad, have all to follow him in madness. Through thy madness, O king, all the Pandavas are about to become mad. If, O monarch, these thy brothers were in their senses, they would then have immured thee with all unbelievers (in a prison) and taken upon themselves the government of the earth. That person who from dullness of intellect acts in this way never succeeds in winning prosperity. The man that treads along the path of madness should be subjected to medical treatment by the aid of incense and collyrium, of drugs applied through the nose, and of other medicines. O best of the Bharatas, I am the worst of all my sex, since I desire to live on even though I am bereaved of my children. Thou shouldst not disregard the words spoken by me and by these brothers of thine that are endeavouring thus (to dissuade thee from thy purpose). Indeed, abandoning the whole earth, thou art inviting adversity and danger to come upon thee.

http://www.sacred-texts.com/hin/m12/m12a014.htm

Sahadeva

"Sahadeva said,

'By casting off all external objects only, O Bharata,(Yudhistira) one does not attain to success. By casting off even mental attachments, the attainment of success is doubtful. Let that religious merit and that happiness which are his who has cast off external objects but whose mind still internally covets them, be the portion of our foes! On the other hand, let that religious merit and that happiness which are his who governs the earth, having cast off all internal attachments also, be the portion of our friends. The word mama (mine), consisting of two letters, is Death's self; white the opposite word na-mama (not mine), consisting of three letters, is eternal Brahma. Brahma and death, O king, entering invisibly into every soul, without doubt, cause all creatures to act. If this being, O Bharata, that is called Soul, be not ever subject to destruction, then by destroying the bodies of creatures one cannot be guilty of slaughter. If, on the other hand, the soul and the body of a being are born or destroyed together, so that when the body is destroyed the soul also is destroyed, then the way (prescribed in the scriptures) of rites and acts would be futile. Therefore, driving away all doubts about the immortality of the soul, the man of intelligence should adopt that path which has been trodden by the righteous of old and older times. The life of that king is certainly fruitless who having acquired the entire earth with her mobile and immobile creatures, does not enjoy her. As regards the man again who lives in the forest upon wild fruits and roots, but whose attachment to things of the earth has not ceased, such a one, O king, lives within the jaws of Death. Behold, O Bharata, the hearts and the outward forms of all creatures to be but manifestations of thy own. They that look upon all creatures as their own selves escape from the great fear (of destruction). 3 Thou art my sire, thou art my protector, thou art my brother, and thou art my senior and preceptor. It behoveth thee, therefore, to forgive these incoherent utterances in sorrow of a woe-stricken person. True or false, this that has been uttered by are, O lord of earth, has been uttered from a due regard for thee, O best of Bharatas, that I entertain!"

http://www.sacred-texts.com/hin/m12/m12a013.htm

Nakula

Nakula of

1. mighty arms and 
2. a broad chest, 
3. temperate in speech and 
4. possessed of great wisdom, 
5. with face whose colour then resembled that of copper, 

looked at the king(Yudhistira), that foremost of all righteous persons, and spoke these words, besieging his brother's heart (with reason).'
"Nakula said,

'The very gods had established their fires in the region called Visakha-yupa. Know, therefore, O king, that the gods themselves depend upon the fruits of action. 1 The Pitris, that support (by rain) the lives of even all disbelievers, observing the ordinances (of the Creator as declared in the Vedas), are, O king, engaged in action. Know them for downright atheists that reject the declaration of the Vedas (which inculcate action). The person that is learned in the Vedas, by following their declarations in all his acts, attains, O Bharata, to the highest region of heaven by the way of the deities.  

This (domestic mode of life again) has been said by all persons acquainted with Vedic truths to be superior to all the (other) modes of life. Knowing this, O king, that the person who in sacrifices gives away his righteously acquired wealth unto those Brahmanas that are well conversant with the Vedas, and restrains his soul, is,

O monarch, regarded as the true renouncer. He, however, who, disregarding (a life of domesticity, that is) the source of much happiness, jumps to the next mode of life,--that renouncer of his own self,

O monarch, is a renouncer labouring under the quality of darkness. That man who is homeless, who roves over the world (in his mendicant rounds), who has the foot of a tree for his shelter, who observes the vow of taciturnity, never cooks for himself, and seeks to restrain all the functions of his senses, is, O Partha, a renouncer in the observance of the vow of mendicancy. That Brahmana who, disregarding 

1. wrath and 
2. joy, and 
3. especially deceitfulness, 

always employs his time in the study of the Vedas, is a renouncer in the observance of the vow of mendicancy. 

The four different modes of life were at one time weighed in the balance. The wise have said, O king, that when domesticity was placed on one scale, it required the three others to be placed on the other for balancing it. Beholding the result of this examination by scales,

O Partha, and seeing further, O Bharata, that domesticity alone contained both heaven and pleasure, that became the way of the great Rishis and the refuge of all persons conversant with the ways of the world. He, therefore, O bull of Bharata's race, who betakes himself to this mode of life, thinking it to be his duty and abandoning all desire for fruit, is a real renouncer, and not that man of clouded understanding who goes to the woods, abandoning home and its surroundings. A person, again, who under the hypocritical garb of righteousness, fails to forget his desires (even while living in the woods), is bound by the grim King of death with his deadly fetters round the neck. Those acts that are done from vanity, are said to be unproductive of fruit.

Those acts, on the other hand, O monarch I that are done from a spirit of renunciation, always bear abundant fruits. Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness,--these are always regarded as virtues recommended by the Rishis. In domesticity, it is said, are acts intended for Pitris, gods, guests. In this mode of life alone, O monarch, are the threefold aims to be attained. The renouncer that rigidly adheres to this mode of life, in which one is free to do all acts, has not to encounter ruin either here or hereafter. The sinless Lord of all creatures, of righteous soul, created creatures, with the intention that they would adore him by sacrifices with profuse presents. Creepers and trees and deciduous herbs, and animals that are clean, and clarified butter, were created as ingredients of sacrifice. For one in the observance of domesticity the performance of sacrifice is fraught with impediments. For this, that mode of life has been said to be exceedingly difficult and unattainable. Those persons, therefore, in the observance of the domestic mode of life, who, possessed of wealth and corn and animals, do not perform sacrifices, earn,

O monarch, eternal sin. Amongst Rishis, there are some that regard the study of the Vedas to be a sacrifice: and some that regard contemplation to be a great sacrifice which they perform in their minds. The very gods, O monarch, covet the companionship of a regenerate person like this, who in consequence of his treading along such a way which consists in the concentration of the mind, has become equal to Brahma. By refusing to spend in sacrifice the diverse kinds of wealth that thou hast taken from thy foes, thou art only displaying thy want of faith.

I have never seen, O monarch, a king in the observance of a life of domesticity renouncing his wealth in any other way except in the Rajasuya, the Astwamedha, and other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire, perform those other sacrifices that are praised by the Brahmanas. That king, through whose heedlessness the subjects are plunged by robbers, and who does not offer protection to those whom he is called upon to govern, is said to be the very embodiment of Kati. If, without giving away steeds, and kine, and female slaves, and elephants adorned with trappings, and villages, and populous regions, and fields, and houses, unto Brahmanas, we retire into the woods with hearts not harbouring friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis of the kingly order. Those members of the kingly order that do not practise charity and give protection (to others), incur sin. Woe is their portion hereafter and not bliss. If, O lord, without performing great sacrifices and the rites in honour of thy deceased ancestors, and it, without bathing in sacred waters, thou betakest thyself to a wandering life, thou shalt then meet with destruction like a small cloud separated from a mass and dashed by the winds. Thou shalt then fall off from both worlds and have to take thy birth in the Pisacha order. A person becomes a true renouncer by casting off every internal and external attachment, and not simply by abandoning home for dwelling in the woods. A Brahmana that lives in the observance of these ordinances in which there are no impediments, does not fall off from this or the other world. Observant of the duties of one's own order,--duties respected by the ancients and practised by the best of men, who is there, O Partha, that would grieve, O king, for having in a trice stain in battle his foes that swelled with prosperity, like Sakra slaying the forces of the Daityas? Having in the observance of Kshatriya duties subjugated the world by the aid of thy prowess, and having made presents unto persons conversant with the Vedas, thou canst, O monarch, go to regions higher than heaven. It behoves thee not, O Partha, to indulge in grief."

http://www.sacred-texts.com/hin/m12/m12a012.htm

Foremost

"'Shalya said,

"All great car-warriors, O Karna, say that this foremost of car-warriors, (Arjuna), even when alone, is invincible. When again, he is protected by Krishna, who will venture to vanquish him?"

"'Karna said, "

As far as I have heard, such a superior car-warrior has never been born on earth! Behold my prowess, since I will contend in battle with even that Partha who is such. This prince of Kuru's line, this foremost of car-warriors, careers in battle, borne by his steeds white in hue. Perhaps he will despatch me to Yama's abode today. Know, however, that with Karna's death, these all will be exterminated.

1. The two arms of this prince are never covered with sweat. They never tremble. They are massive and covered with cicatrices. 
2. Firm in the use of weapons, he is possessed of great skill and endued with great lightness of hands. 
3. Indeed, there is no warrior equal to the son of Pandu. 
4. He takes a large number of arrows and shoots them as if they were one. Quickly fixing them on the bow-string, he propells them to the distance of two miles. They always fall on the foe.
5. What warriors is there on earth that is equal to him? 

That Atiratha, endued with great activity, with Krishna as his ally, gratified the god Agni at Khandava. There, on that occasion, the high-souled Krishna obtained his discus, and Savyasaci, the son of Pandu, obtained his bow Gandiva. There that mighty-armed one, endued with might that knows no decay, also obtained his terrible car unto which are yoked those white steeds, as also his two great celestial and inexhaustible quivers, and many celestial weapons, from the God of Fire.

In the region of Indra he obtained his conch Devadatta and slew innumerable Daityas, and all the Kalakeyas. Who is there on earth that is superior to him? Possessed of greatness of soul, he gratified Mahadeva himself in fair fight, and obtained from him the terrible and mighty weapon Pasupata that is capable of destroying the three worlds. The several Regents of the world, united together gave him their weapons of immeasurable energy, with which that lion among men quickly destroyed in battle those united Asuras, the Kalakhanjas.

So also, in Virata's city, moving on a single car he vanquished all of us, and snatched from us that wealth of kine, and took from all the foremost of car-warriors (portions of) their garments.

Challenging that foremost of Kshatriyas, that hero having him of Vrishni's race for his ally, that warrior who is endued with such energy and such attributes, I regard myself, O Shalya, to be the foremost of persons in all the world in point of courage. 

http://www.sacred-texts.com/hin/m08/m08079.htm

Arjuna to Yudhistira

1. Among quadrupeds the cow is the foremost. 
2. Of metals, gold is the foremost. 
3. Of words, mantras, and 
4. of bipeds, the Brahmanas, are the foremost.

http://www.sacred-texts.com/hin/m12/m12a011.htm

OR

Bhima to Yudhistira

This our act (in refusing the kingdom) is like that

1. of a person who having dug a well stops in his work before obtaining water and comes up smutted with mire. Or, 
2. this our act is like that of a person who having climbed up a tall tree and taken honey there from meets with death before tasting it. Or, 
3. it is like that of a person who having set out on a long way comes back in despair without having reached his destination. Or, 
4. it is like that of a person who having slain all his foes, O thou of Kuru's race, at last Falls by his own hand. Or, 
5. it is like that of a person afflicted with hunger, who having obtained food, refuses to take it, or of a person under the influence of desire, who having obtained a woman reciprocating his passion, refuses to meet with her.

http://www.sacred-texts.com/hin/m12/m12a010.htm

I

Yudhistira to Arjuna

Abandoning the pleasures and observance of men of the world, engaged in performing the austerest of penances,

1. I shall wander in the forest, with the animals that have their home there, living on fruit and roots. Pouring libations on the: fire at due hours, and performing ablutions at morn and eve, 
2. I shall thin myself by reduced diet, and covering myself with skins, bear matted locks on my head. Enduring cold, wind, and heat as also hunger and thirst and toil, 
3. I shall emaciate my body by penances as laid down in the ordinance.Charming to the heart and the ear, 
4. I shall daily listen to the clear strains of, cheerful birds and animals residing in the woods. 
5. I shall enjoy the fragrance of flower-burthened trees and creepers, and see diverse kinds of charming products that grow in the forest. 
6. I shall also see many excellent recluses of the forest. 
7. I shall not do the slightest injury to any creature, what need be said then of those that dwell in villages and towns? 1 Leading a retired life and devoting myself to contemplation, 
8. I shall live upon ripe and unripe fruits and gratify the Pitris and the deities with offerings of wild fruits and spring water and grateful hymns. Observing in this way the austere regulations of a forest life, 
9. I shall pass my days, calmly awaiting the dissolution of my body. Or, living alone and observing the vow of taciturnity, with my head shaved clean, 
10. I shall derive my sustenance by begging each day of only one tree. Smearing my body with ashes, and availing of the shelter of abandoned houses, or lying at the foot of trees, 
11. I shall live, casting off all things dear or hateful. Without indulging in grief or joy, and regarding censure and applause, hope and affliction, equally, and prevailing over every couple of opposites, 
12. I shall live casting off all the things of the world. Without conversing with anybody, 
13. I shall assume the outward form of a blind and deaf idiot, while living in contentment and deriving happiness from my own soul. Without doing the least injury to the four kinds of movable and immovable creatures, 
14. I shall behave equally towards all creatures whether mindful of their duties or following only the dictates of the senses. 
15. I shall not jeer at any one, nor shall I frown at anybody. Restraining all my senses, 
16. I shall always be of a cheerful face. Without asking anybody about the way, proceeding along any route that 
17. I may happen to meet with, 
18. I shall go on, without taking note of the country or the point of the compass to which or towards which 
19. I may go. Regardless of whither 
20. I may proceed, 
21. I shall not look behind. Divesting myself of desire and wrath, and turning my gaze inwards, 
22. I shall go on, casting off pride of soul and body. Nature always walks ahead; hence, food and drink will somehow be accomplished. 
23. I shall not think of those pairs of opposites that stand in the way of such a life. If pure food in even a small measure be not obtainable in the first house (to which I may go), 
24. I shalt get it by going to other houses. If I fail to procure it by even such a round, 
25. I shall proceed to seven houses in succession and fill my craving. When the smoke of houses will cease, their hearth-fires having been extinguished, when husking-rods will be kept aside, and all the inmates will have taken their food, when mendicants and guests Will cease to wander, 
26. I shall select a moment for my round of mendicancy and solicit alms at two, three, or five houses at the most. 
27. I shall wander over the earth, after breaking the bonds of desire. Preserving equability in success and failure, 
28. I shall earn great ascetic merit. I shall behave neither like one that is fond of life nor like one that is about to die.
29. I shall not manifest any liking for life or dislike for death. If one strikes off one arm of mine and another smears the other arm with sandal-paste, 
30. I shall not wish evil to the one or good to the other. Discarding all those acts conducive to prosperity that one can do in life, the only acts 
31. I shall perform will be to open and shut my eyes and take as much food and drink as will barely keep up life. Without ever being attached to action, and always restraining the functions of the senses, 
32. I shall give up all desires and purify the soul of all impurities. Freed from all attachments and tearing off all bonds and ties, 
33. I shall live free as the wind. Living in such freedom from affections, everlasting contentment will be mine. Through desire, I have, from ignorance, committed great sins. A certain class of men, doing both auspicious and inauspicious acts here, maintain their wives, children, and kinsmen, all bound to them in relations of cause and effect. When the period of their life runs out, casting off their weakened bodies, they take upon themselves all the effects of their sinful acts, for none but the actor is burdened with the consequences of his acts. Even thus, endued with actions, creatures come into this wheel of life that is continually turning like the wheel of a car, and even thus, coming thither, they meet with their fellow-creatures. He, however, who abandons the worldly course of life, which is really a fleeting illusion although it looks eternal, and which is afflicted by birth, death, decrepitude, disease, and pain, is sure to obtain happiness. When again, the very gods fall down from heaven and great Rishis from their respective positions of eminence who, that is acquainted with truths of causes (and effects) would wish to have even heavenly prosperity? 3 Insignificant kings, having performed diverse acts relating to the diverse means of kingcraft (known by the means of conciliation, gift, &c.) often slay a king through some contrivance. Reflecting on these circumstances, this nectar of wisdom hath come to me. Having attained it, 
34. I desire to get a permanent, eternal, and unchangeable place (for myself). Always (conducting myself) with such wisdom and acting in this way, 
35. I shall, by betaking myself to that fearless path of life, terminate this physical frame that is subject to birth, death, decrepitude, disease, and pain.'"

http://www.sacred-texts.com/hin/m12/m12a009.htm

Dasaratha

"Like a person unwilling to forgive an insult, Arjuna of keen speech and prowess, and possessed of energy, betraying great fierceness and licking the Corners of his mouth, said these words of grave import, smiling the while:

'Oh, how painful, how distressing! I grieve to see this great agitation of thy heart, since having achieved such a superhuman feat, thou art bent upon forsaking this great prosperity. Having slain thy foes, and having acquired the sovereignty of the earth which has been won through observance of the duties of thy own order, 

1. why shouldst thou abandon everything through fickleness of heart? 
2. Where on earth hath a eunuch or a person of procrastination ever acquired sovereignty? 
3. Why then didst thou, insensate with rage, slay all the kings of the earth? 
4. He that would live by mendicancy, cannot, by any act of his, enjoy the good things of the earth. Divested of prosperity and without resources, he can never win fame on earth or acquire sons and animals. If, O king, abandoning this swelling kingdom, thou livest in the observance of the wretched mode of life led by a mendicant, what will the world say of thee? 
5. Why dost thou say that abandoning all the good things of the earth, divested of prosperity, and reft of resources, thou wilt lead a life of mendicancy like a vulgar person? 
6. Thou art born in this race of kings. Having won by conquest the whole earth, wishest thou from folly to live in the woods after abandoning everything of virtue and profit? 
7. If thou retirest into the woods, in thy absence, dishonest men will destroy sacrifices. That sin will certainly pollute thee. King Nahusha, having done many wicked acts in a state of poverty, cried fie on that state and said that poverty is for recluses. Making no provision for the morrow is a practice that suits Rishis. Thou knowest this well. That, however, which has been called the religion of royalty depends entirely on wealth. One who robs another of wealth, robs him of his religion as well.  Who amongst us, therefore, O king, would forgive an act of spoliation that is practised on us? 
8. It is seen that a poor man, even when he stands near, is accused falsely. Poverty is a state of sinfulness. It behoveth thee not to applaud poverty, therefore. The man that is fallen, O king, grieveth, as also he that is poor. I do not see the difference between a fallen man and a poor man. All kinds of meritorious acts flow from the possession of great wealth like a mountain. From wealth spring all religious acts, all pleasures, and heaven itself, O king! Without wealth, a man cannot find the very means of sustaining his life. The acts of a person who, possessed of little intelligence, suffers himself to be divested of wealth, are all dried up like shallow streams in the summer season. He that has wealth has friends. He that has wealth has kinsmen. He that has wealth is regarded as a true man in the world. He that has wealth is regarded as a learned man. If a person who hath no wealth desires to achieve a particular purpose, he meets with failure. Wealth brings about accessions of wealth, like elephants capturing (wild) elephants. Religious acts, pleasures, joy, courage, wrath, learning, and sense of dignity, all these proceed from wealth, O king! From wealth one acquires family honour. From wealth, one's religious merit increases. He that is without wealth hath neither this world, nor the next, O best of men! The man that hath no wealth succeeds not in performing religious acts, for these latter spring from wealth, like rivers from a mountain. He that is lean in respect of (his possession of) steeds and kine and servants and guests, is truly lean and not he whose limbs alone are so. Judge truly, O king, and look at the conduct of the gods and the Danavas. O king, do the gods ever wish for anything else than the slaughter of their kinsmen (the Asuras)? 
9. If the appropriation of wealth belonging to others be not regarded as righteous, how, O monarch, will kings practise virtue on this earth? Learned men have, in the Vedas, laid down this conclusion.The learned have laid it down that kings should live, reciting every day the three Vedas, seeking to acquire wealth, and carefully performing sacrifices with the wealth thus acquired. The gods, through internecine quarrels, have obtained footing in heaven. When, the very gods have won their prosperity through internecine quarrels, what fault can there be in such quarrels? 
10. The gods, thou seest, act in this way. The eternal precepts of the Vedas also sanction it. To learn, teach, sacrifice, and assist at other's sacrifices,--these are our principal duties. The wealth that kings take from others becomes the means of their prosperity. We never see wealth that has been earned without doing some injury to others. It is even thus that kings conquer this world. Having conquered, they call that wealth theirs, just as sons speak of the wealth of their sires as their own. The royal sages that have gone to heaven have declared this to be the duty of kings. Like water flowing on every direction from a swollen ocean, that wealth runs on every direction from the treasuries of kings. This earth formerly belonged to king Dilipa, Nahusha, Amvarisha, and Mandhatri. She now belongs to thee! A great sacrifice, therefore, with profuse presents of every kind and requiring a vast heap of the earth's produce, awaits thee. If thou dost not perform that sacrifice, O king, then the sins of this kingdom shall all be thine. Those subjects whose king performs a horse-sacrifice with profuse presents, become all cleansed and sanctified by beholding the ablutions at the end of the sacrifice. Mahadeva himself, of universal form, in a great sacrifice requiring libations of all kinds of flesh, poured all creatures as sacrificial libations and then his own self. Eternal is this auspicious path. Its fruits are never destroyed. This is the great path called Dasaratha. Abandoning it, O king, to what other path wouldst thou betake thyself?'

http://www.sacred-texts.com/hin/m12/m12a008.htm

Sin

Yudhistira to Arjuna:

A perpetrated sin is expiated

1. by auspicious acts, 
2. by publishing it wildly, 
3. by repentance, 
4. by alms-giving, 
5. by penances, 
6. by trips to tirthas after renunciation of everything, 
7. by constant meditation on the scriptures. 

Of all these, he that has practised renunciation is believed to be incapable of committing sins anew. The Srutis declare that he that practises renunciation

1. escapes from birth and death, and 
2. obtaining the right rood, that person of fixed soul attains to Brahma. 

I shall, therefore, O Dhananjaya, go to the woods, with your leave, O scorcher of foes,

1. disregarding all the pairs of opposites, 
2. adopting the vow of taciturnity, and 
3. walking in the way pointed out by knowledge. 

O slayer of foes, the Srutis declare it and I myself have seen it with my eyes, that one who is wedded to this earth can never obtain every kind Of religious merit. Desirous of obtaining the things of this earth, I have committed sin, through which, as the Srutis declare, birth and death are brought about. Abandoning the whole of my kingdom, therefore, and the things of this earth, I shall go to the woods,

1. escaping from the ties of the world, 
2. freed from grief, and 
3. without affection for anything. 

Do thou govern this earth, on which peace has been restored, and which has been divested of all its thorns. O best of Kuru's race, I have no need for kingdom or for pleasure.' Having said these words, king Yudhishthira the just stopped.

http://www.sacred-texts.com/hin/m12/m12a007.htm

Sovereignty

Yudhistira to Arjuna:

Full of pride and arrogance, ourselves, however, through

1. covetousness and 
2. folly and 
3. from desire of enjoying the sweets of sovereignty, have fallen into this plight. 

Beholding those kinsmen of ours that were bent on acquiring the sovereignty of the world slain on the field of battle, such grief hath been ours that one cannot gladden us by giving the sovereignty of even the three worlds.
http://www.sacred-texts.com/hin/m12/m12a007.htm

Son's

According to the Mahabharata, Karna was married to Vrushali. He had ten sons:

1. Vrishasena, 
2. Sudama, 
3. Vrishaketu, 
4. Chitrasena, 
5. Satyasena, 
6. Sushena, 
7. Shatrunjaya, 
8. Dvipata, 
9. Banasena, and 
10. Prasena; 

Sudama was killed by Arjuna at Draupadi's swayamvara when he was 9 years old.

http://k00y.blogspot.com/search/label/UnarmedChild

Eight of them took part in the Kurukshetra war.

1. Prasena was killed by Satyaki. 
2. Shatrunjaya, Vrishasena, and Dvipata were slain by Arjuna. 
3. Bhima killed Banasena; 
4. Nakula killed Chitrasena, Satyasena, and Sushena.

Vrishakethu was the only son of Karna that survived the horrific slaughter called Kurukshetra war. He later came under the patronage of the Pandavas. During the campaign that preceded the Ashvamedha –yaga, Vrishakethu accompanied Arjuna and participated in the battles with Sudhava and Babruvahana. During that campaign Vrishakethu married the daughter of king Yavanatha (king of the western regions). It is said, Arjuna developed great affection for Vrishakethu, his nephew.

http://k00y.blogspot.com/search/label/Vrishketu

Blessed

Yudhistira to Arjuna:

 Blessed are

1. forgiveness, and 
2. self-restraint, and 
3. purity, with 
4. renunciation and 
5. humility, and 
6. abstention from injury, and 
7. truthfulness of speech on all occasions, which are all practised by forest-recluses.

http://www.sacred-texts.com/hin/m12/m12a007.htm

Fie

Yudhistira to Arjuna

1. Fie on the usages of Kshatriyas, 
2. fie on might and valour, and 
3. fie on wrath, since through these such a calamity hath overtaken us. 

 http://www.sacred-texts.com/hin/m12/m12a007.htm

Suited

Kunti, herself filled with grief and almost deprived of her senses by sorrow, addressed him in these sweet words of grave import and well-suited to the occasion, 'O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow thus. O thou of great wisdom, kill this grief of thine, and listen to what I say.

I tried in past times to apprise Karna of his brothership with thee. The god Surya also, O foremost of all righteous persons, did the same. All that a well-wishing friend, from desire of good, should say unto one, was said unto Karna by that god in a dream and once more in my presence. 

1. Neither by affliction 
2. nor by reasons 

could Surya or myself succeed in pacifying him or inducing him to unite himself with thee. Succumbing to the influence of Time, he became resolved upon wreaking his enmity on thee. As he was bent upon doing injuries upon you all, I myself gave up the attempt.'
http://www.sacred-texts.com/hin/m12/m12a006.htm

Consequence

Narada to Yudhistira said,

1. Brahmana's curse, 
2. as also of the curse of the illustrious Rama, 
3. of the boon granted to Kunti and 
4. the illusion practised on him by Indra, 
5. of his depreciation by Bhishma as only half a car-warrior, at the tale of Rathas and Atirathas, 
6. of the destruction of his energy caused by Salya (with his keen speeches), 
7. of Vasudeva's policy, and, 
8. lastly of the celestial weapons obtained by Arjuna from 
1. Rudra and 
2. Indra and 
3. Yama and 
4. Varuna and 
5. Kuvera and 
6. Drona and the 
7. illustrious Kripa, the wielder of Gandiva succeeded in slaying Vikartana's son Karna of effulgence like that of Surya himself.  

http://www.sacred-texts.com/hin/m12/m12a005.htm

Cow

Inadvertently slew, without witting it, the Homa cow of a certain utterer of Brahma who daily performed his Agnihotra rite. Knowing that he had perpetrated that act from inadvertence, he informed the Brahmana of it. Indeed Karna, for the object of gratifying the owner, repeatedly said, 'O holy one, I have killed this thy cow without wilting it. Forgive me the act!' Filled with wrath, the Brahmana, rebuking him, said these words, 'O thou of wicked conduct, thou deservest to be killed. Let the fruit of this act be thine, O thou of wicked soul. While fighting him, O wretch whom thou always challengest, and for whose sake thou strivest so much every day, the earth shall swallow the wheel of thy car! And while the wheel of thy car shall thus be swallowed up by the earth, thy foe, putting forth his prowess, will cut off thy head, thyself being stupefied the while! Leave me, O vile man! As thou hast heedlessly slain this my cow, even so wilt thy foe cut off thy head while thou shalt be heedless!'

Though cursed, Karna still sought to gratify that foremost of Brahmanas by offering him kine and wealth and gems. The latter, however, once more answered him, 'All the words will not succeed in falsifying the words spoken by me! Go hence or remain, do whatever thou likest.' Thus addressed by the Brahmana, Karna, hanging down his head from cheerlessness, returned timidly to Rama, reflecting on that matter.'

http://www.sacred-texts.com/hin/m12/m12a002.htm

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Provoking a War

Narada to Yudhistira said,

This, O sinless one, that I am about to tell thee is unknown to the very gods. Listen to me,
O mighty-armed one, as it befell in former days. 

1. How all the Kshatriyas, cleansed by weapons should attain to regions of bliss, was the question. 
2. For this, a child was conceived by Kunti in her maidenhood, capable of provoking a general war. 

http://www.sacred-texts.com/hin/m12/m12a002.htm