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

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

More
http://freeglobaluniversity.blogspot.com/search/label/Beef

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

Karna and Krishna

Before departing for Upalavya Krishna took Karna and Satyaki in his chariot. They drove away out of the city and reached a place where no human beings could be seen. Krishna left Satyaki in the chariot and took Karna’s hand in his hands and walked away to some distance. Krishna asked Karna, "You are good person. You know the most subtle shades of dharma. Why are you siding with this sinful Duryodhana? Your knowledge of the Vedas and its branches is profound and deep. Your understanding of Shastras is perfect. You are an embodiment of dharma. There is nothing about dharma, which you do not now. But still you are siding with the unrighteous? I do not understand.

Karna smiled and said, "My lord you are right. A person who follows the path of dharma should not side with the unrighteous. But the case of Duryodhana is different. I love him too much. He is my friend. Everyone in the world had doubts about my bravery. This is because I am a lowborn Sutaputra. Duryodhana is the only one who never thought of it. Many years ago, once I came to Hastinapura in search of job to earn a living. It coincided with a tournament which was being held there to celebrate the completion of the eduacation of the Kuru princes as the ashram of their teacher Dronacharya. They were displaying the skills learnt from their guru. Drona had refused to accept me as a pupil as I was a Sutaputra. I had to go to lord Parashuram to learn the art of the warfare. But even he cursed me for my birth as a Sutaputra. When I reached the venue of the tournament, I could not bear the pride shown by Arjuna about his skills in archery. I threw a challenge at him, but my this audacity was made a cause of my humiliation and insult as I was not a Kshatriya, I was a Sutaputra When I was insulted by the Pandavas. Duryodhana sided with me. He made me the king of Anga country. Full of gratitude, when I asked him what could I do for him in return of this gesture, just he took my hand in his and said, "I want only your friendship. Nothing else."

My lord many years passed but still I am a friend of Duryodhana and an under the debt of his gratitude. I never bear to bring any ill thought about him in my mind. In this world only my mother Radha and Duryodhana, these too have given their love and affection to me. I am also living to do whatever I can do for their happiness. I have no craving for my life. I live only for these two."

Krishna said that the debt of gratitude is the most difficult to repay. Do you know about your birth? Who are your mother and father? Karna said, "I do not know this my lord." I get a dream sometime. It comes repeatedly, I guess that I am born to serve royal princess. Ganga flows before her palace. Possibly she abandoned me as I was born before her marriage. My rearing took place at the hands of Atiratha and his wife Radha. Atiratha had found me floating in a basket on the waves of mother Ganga. He gave me to his wife Radha. Since they had been my mother and father. They spared no efforts to lavish me with all the love and affection in the world. I too have all my love and affection for them. I do not wish to know about my mother who gave me birth. She might have forgotten me. She might have had more sons. Earlier I used to see the dream more often but subsequently it became less and less frequent. As she might have got some more sons, she might have forgotten me completely, remembering me very rarely. I do not grieve. Radha is my mother and Atiratha is my father.

Krishna eyes were full of tears. He looked at Karna with infinite compassion and said, "Karna you are right. Your mother was a princess. She had to abandon you for the reason you have correctly guessed. She has many sons now but she can never forget her first born beautiful son who was born wearing divine Kavacha and Kundala. She could never fill the emptiness in her heart caused by you, though she has other children. Her heart is still empty.

Karna was filled with surprise hearing all this. He exclaimed, "That means I am not a Sutaputra. I am a Kshatriya. Is it true? You talk as if you know my mother who is she? Is she living? Can I see her? Kindly tell me, my lord." Krishna took Karna’s hand in his hand and said, "The truth is your mother has five sons who are the best warriors in the world."

Karna’s breath was taken away by this revelation. He asked Krishna that was he suggesting that Kunti was his mother and the Pandavas his brother? Who else could be five warriors with no match to them in the world. Is it true O Krishna? Krishna said that it was true Karna was the eldest Pandavas and the first born of Kunti. He was born before marriage of Kunti with Pandu took place.

Karna asked, then my lord, you may know who is my father? Kindly tell me who is he? Krishna said, your istadeva Surya is your father." Karna remained in a trance for sometime. Then he opened his eyes and said, really I am the most unfortunate among human beings. Lord Sun is my father, Kunti is my mother, Five Pandavas the most righteous and the noblest Yudhisthira, the most powerful among men Bhima, the greatest archer Arjuna, the most handsome Nakula and the most learned Sahdeva are my younger brothers. And I am known as a Sutputra in the world. Lord Parashurama must have known this secret through his inner eyes. That is why he cursed me in this manner. A stream of hot tears flowed from the eyes of Karna.

After sometime he wiped his tears. He said, "My lord you knew this secret all the time. Why did not you tell me earlier? Why have you chosen to reveal this to me at this time I was so eager to know about my mother and father all these years. You are telling me now?

Krishna was full of compassion for Karna, he said," because I want to save you from certain death. I want you to live. Accordingly to dharma, you are the eldest Pandavas, sons born to a maiden, become the sons of the man she marries. This is the rule of dharma. Now you know that you are the eldest among the Pandavas, on your mother’s side you are my cousin. You shall be announced a king and all the Pandavas shall be there to serve you and obey your commands. Draupadi will also be your wife.

1. You are like Yudhisthira in righteousness,
2. You are compassionate like Bhima,
3. You are equal to Arjuna in archery and warfare,
4. you are handsome like Nakula and
5. you are wise and learned like Sahdeva.

You shall enjoy the kingdom of the earth. Come, join with me, I shall give you the kingdom of the world. You will also gain five brothers and mother.

Karna looked at Krishna and said, My lord, you have told me about my mother and brothers, out of infinite compassion you have for me. Undoubtedly, I am a Pandava by dharma. But my mother Kunti had forsaken me. She does not need me, I was brought up by Radha. I regard her as my mother and I am Radheya. Atiratha is my father in the same way. These two have given me all love and affection due to a son. The entire world and its unstinted rule mean nothing to me in face of their love. The splendor of the entire world cannot lure me to abandon the path of the truth. Duryodhana is my friend and I am grateful and indebted to him. I have pledged my support for him in the war. I cannot go back from my promise. The kingdom of the entire world, good family name eternal fame, five god like brothers and a mother like Kunti and her love and affection hold immense attraction and charm, but the truth is dearer still to me, my lord. You want me to come under your shelter to save me from death. The Pandavas are under your protection. Thus they are invincible. No one can defeat them.

I have to side with Duryodhana. I am the only hope he has. I shall die with him in the battlefield and would attain my release from this bondage of life. I have always been chosen as a target by the fate. I have been living to fight with Arjuna in the war. By revealing that he is my younger brother now you have killed my enthusiasm. Now I do not wish to fight with him, though it has been my long cherished desire to meet him in a final duel. Since you have disclosed the secret of my birth at such a critical juncture I want to be very angry with you, but it is just not possible for anyone to be angry with you, my lord. You are my ultimate redeemer and you want only my well being. But I want to ask you something.

Hearing this Krishna immediately agreed to grant Karna whatever he desired. Karna took Krishna’s hand in his hands and said, "My lord you know the secret of my birth, but I request you not to disclose this to the Pandavas till I live. If the noble Pandavas come to know my identity they will not be able to fight me. Yudhisthira is the embodiment of dharma. I wish he becomes the emperor. He is fully competent to become the greatest emperor in the world under your guidance. I know that the Pandavas shall win and we will lose.

Through out my life I endeavored to save my reputation. I never allowed anything to sully my fair renown. I am desirous of short but glorious life. I shall get fame even in my defeat and even in my death. It is very cherished desired. Krishna smiled and asked, "How come you are so sure of the victory of the Pandavas?" Karna said, "This war of Kurukshetra is a sacrifice. You are the presiding deity. Arjuna is the chief priest. All other Pandavas are acting only on your directions. The sons of Dhritarastra, Bhishma, Drona, Kripa, all other soldiers and warriors and me are the offerings in this sacrifice. All will attain the heaven by laying down their lives in this battlefield. I too, will see you in the heaven, I hope my lord, I now beg your leave to go.

Krishna embraced Karna, he took his hands in his own, his eyes were filled with tears, he looked at Karna with deep love and compassion and they both walked towards the chariot.

Why krishna concealing karna reality to pandavas
You are my ultimate redeemer and you want only my well being. But I want to ask you something.

Hearing this Krishna immediately agreed to grant Karna whatever he desired. Karna took Krishna?s hand in his hands and said, "My lord you know the secret of my birth, but I request you not to disclose this to the Pandavas till I live. If the noble Pandavas come to know my identity they will not be able to fight me. Yudhisthira is the embodiment of dharma. I wish he becomes the emperor. He is fully competent to become the greatest emperor in the world under your guidance.

Karnas Prediction

I know that the Pandavas shall win and we will lose.Through out my life I endeavored to save my reputation. I never allowed anything to sully my fair renown. I am desirous of short but glorious life. I shall get fame even in my defeat and even in my death. It is very cherished desired.

Krishna smiled and asked, "How come you are so sure of the victory of the Pandavas?"

Karna said,

"This war of Kurukshetra is a sacrifice. You are the presiding deity. Arjuna is the chief priest. All other Pandavas are acting only on your directions. The sons of Dhritarastra, Bhishma, Drona, Kripa, all other soldiers and warriors and me are the offerings in this sacrifice. All will attain the heaven by laying down their lives in this battlefield. I too, will see you in the heaven, I hope my lord, I now beg your leave to go.

Krishna embraced Karna, he took his hands in his own, his eyes were filled with tears, he looked at Karna with deep love and compassion and they both walked towards the chariot.

http://www.sacred-texts.com/hin/m05/m05140.htm

aided Duryodhana in marrying & Defeating

Karna aided Duryodhana in marrying the princess of Chitragandha. In her swayamvara, the princess rejected Duryodhana, who subsequently carried her away by force. The other kings present at the swayamvara pursued Duryodhana. However, Karna defeated them singlehandedly. The defeated included

1. Jarasandha, 
2. Shishupala, 
3. Dantavakra, 
4. Salya and 
5. Rukmi. 

As a token of his appreciation, Jarasandha gifted Karna a portion of Magadha. Bheema defeated Jarasandha with the help of Krishna but it was Karna who defeated Jarasandha earlier singlehandedly. Karna was the first one to expose the weak point of Jarasandha about splitting him in two.

Uurvi

http://www.speakingtree.in/allslides/mahabharta-secrets-karna-married-twice

Celebrated

"'Yudhishthira said,

"Welcome, O thou that hast Devaki for thy mother, and welcome to thee, O Dhananjaya! The sight of both of you, O Acyuta and Arjuna, is exceedingly agreeable! I see that without being wounded yourselves, you two, his foes, have slain the mighty car-warrior Karna!

He was in battle like unto a snake of virulent poison. He was accomplished in all weapons. The leader of all the Dhartarashtras, he was their armour and protector!

While fighting he was always protected  

1. by Vrishasena and 
2. by Sushena, both of whom are great bowmen! Of great energy,

 he had received lessons from Rama in weapons! He was invincible in battle! The foremost one in all the world, as a car-warrior he was celebrated throughout all the worlds.He was the saviour of the Dhartarashtras, and the proceeder in their van! A slayer of hostile troops, he was the crusher of large bands of foes.

Ever engaged in Duryodhana's good, he was always prepared to inflict woe on us!He was invincible in battle by the very gods with Vasava at their head.

1. In energy and might he was equal untothe god of fire andthe god of wind.
2. In gravity he was unfathomable as the Nether world.

The enhancer of the joys of friends, he was like the Destroyer himself unto foes! Having slain Karna (who was even so) in dreadful battle, by good luck it is that you two have come, like a couple of celestials after vanquishing an Asura!

Today, O Acyuta and Arjuna, a great battle was fought between myself exerting with might and that hero resembling the Destroyer himself, while seeking to exterminate all creatures! My standard was cut down, and my two Parshni drivers also were slain by him. I was also made steedless and carless by him in the very sight

1. of Yuyudhana, 
2. of Dhrishtadyumna,
3. of the twins (Nakula and Sahadeva),
4. of the heroic Shikhandi,
5. as also in the very sight of the sons of Draupadi,and 
6. all the Pancalas! 

Having vanquished those innumerable foes,Karna of mighty energy then vanquished me,O thou of mighty arms, although I exerted myself resolutely in battle! Pursuing me then and without doubt, vanquishing all my protectors, that foremost of warriors addressed me in diverse harsh speeches. That I am still alive, O Dhananjaya, is due to the prowess of Bhimasena. What more need I say? I am unable to bear that humiliation!Filled with hatred of Karna, I burn, O Dhananjaya! Like the bird Vaddhrinasa I fled from Karna, knowing that the time for my own destruction had come. The whole of my time had passed in the thought as to how I would accomplish the destruction of Karna in battle!

Awake or asleep, O son of Kunti, I always beheld Karna (with my mind's eye). Wherever I was, the universe appeared to me to be full of Karna! Inspired with the fear of Karna, wherever I used to go, O Dhananjaya, thither I beheld Karna standing before my eyes!

Vanquished in battle, with my steeds and car, by that hero who never retreated from battle, alive I was let off by him!It is for this, O son of Kunti, that I ask thee today about thy welfare! Tell me in detail how thou hast slain Karna today!

1. In battle Karna was equal unto Sakra himself.
2. In prowess he was equal unto Yama.
3. In weapons he was equal unto Rama.

How then hath he been slain?

1. He was regarded as a mighty car-warrior, 
2. conversant with all modes of warfare. 
3. He was the foremost of all bowmen, and the one man amongst all men! 

O prince, the son of Radha was always worshipped by Dhritarashtra and his son, for thy sake! How then hath he been slain by thee? In all engagements, Dhritarashtra's son, O Arjuna, used to regard Karna as thy death, O bull among men! How then, O tiger among men, hath that Karna been slain by thee in battle? Tell me, O son of Kunti, how that Karna hath been slain by thee! How, while he was engaged in battle, didst thou, O tiger among men, strike off his head in the very sight of all his friends like a tiger tearing off the head of a ruru deer? 

1. That Suta's son who in battle searched all the points of the compass for finding thee, 
2. that Karna who had promised to give a car with six bulls of elephantine proportions unto him that would point thee out, 

I ask: doth that Karna of wicked soul lie today on the bare ground, slain with thy keen arrows equipped with kanka feathers? Having slain the Suta's son in battle, thou hast accomplished a deed highly agreeable to me! Encountering him in battle, hast thou really slain that Suta's son, who, filled with arrogance and pride and bragging of his heroism, used to search everywhere on the field of battle for thee? Hast thou, O sire, really slain in battle that sinful wretch who used to always challenge thee and who was desirous for thy sake of giving unto others a magnificent car, made of gold along with a number of elephants and bulls and steeds?  

http://www.sacred-texts.com/hin/m08/m08066.htm 

If I do so

'I am unable to desert Duryodhana in battle! If I do so, it would be a  

1. dishonourable, 
2. cruel, and 
3. ungrateful act. 

If, yielding to thy wishes, 

I make peace with Yudhishthira, people will say that I am afraid of the white-steeded Arjuna. 
Having vanquished Arjuna with Kesava, therefore in battle I will subsequently make peace with Dharma's son.'

http://www.sacred-texts.com/hin/m12/m12a001.htm

Hero

Yudhistira to Narada

That hero 

1. who had the strength of ten thousand elephants, 
2. who in this world was an unrivalled car-warrior, 
3. who was possessed of leonine pride and gait, 
4. who was endued with great intelligence and compassion, 
5. whose liberality was very great, 
6. who practised many high vows, 
7. who was the refuge of the Dhartarashtras, 
8. who was sensitive about his honour, 
9. whose prowess was irresistible, 
10. who was ready to pay off all injuries and was always wrathful (in battle), 
11. who overthrew us in repeated encounters, 
12. who was quick in the use of weapons, conversant with every mode of warfare, possessed of great skill, and endued with wonderful valour (that Karna)

http://www.sacred-texts.com/hin/m12/m12a001.htm

Oblations

Then Kunti, O king, in a sudden paroxysm of grief, weepingly addressed her sons in these soft words, 

1. That hero and great bowman, that leader of leaders of car-divisions, 
2. that warrior distinguished by every mark of heroism, who hath been slain by Arjuna in battle, 
3. that warrior whom, ye sons of Pandu, ye took forth, Suta’s child born of Radha, 
4. that hero who shone in the midst of his forces like the lord Surya himself, who battled with all of you and your followers, who looked resplendent as he commanded the vast force of the Duryodhana, who had no equal on earth for energy, 
5. that hero who preferred glory to life, that unretiring warrior firm in truth and never fatigued with exertion, was your eldest brother. Offer oblations of water unto that eldest brother of yours who was born of me by the god of day. 
6. That hero was born with a pair of earrings and clad in armour, and resembled Surya himself in splendour!’ 

Hearing these painful words of their mother, the Pandavas began to express their grief for Karna. Indeed, they became more afflicted than ever. 

 

Then that tiger among men, the heroic Yudhishthira, sighing like a snake, asked his mother, 

‘That Karna 

1. who was like an ocean having shafts for his billows, 
2. his tall standard for his vortex, 
3. his own mighty arms for a couple of huge alligators, 
4. his large car for his deep lake, and 
5. the sound of his palms for his tempestuous roar, and 
6. whose impetuosity none could withstand save Dhananjaya, 

O mother, wert thou the authoress of that heroic being? How was that son, resembling a very celestial, born of thee in former days? The energy of his arms scorched all of us. How, mother, couldst thou conceal him like a person concealing a fire within the folds of his cloth? 

His might of arms was always worshipped by the Dhartarashtras even as we always worship the might of the wielder of gandiva!  

How was that foremost of mighty men, that first of car-warriors, who endured the united force of all lords of earth in battle, how was he a son of thine? Was that foremost of all wielders of weapons our eldest brother? How didst thou bring forth that child of wonderful prowess? Alas, in consequence of the concealment of this affair by thee, we have been undone! By the death of Karna, ourselves with all our friends have been exceedingly afflicted. 

The grief I feel at Karna’s death is a hundred times greater than that which was caused by 

1. the death of Abhimanyu and 
2. the sons of Draupadi, and 
3. the destruction of the Pancalas and 
4. the Kurus. 

Thinking of Karna, I am burning with grief, like a person thrown into a blazing fire. Nothing could have been unattainable by us, not excepting things belonging to heaven. Alas, this terrible carnage, so destructive of the Kurus, would not have occurred.’ Copiously indulging in lamentations like these, king Yudhishthira the just uttered loud wails of woe. 

The puissant monarch then offered oblations of water unto his deceased elder brother. Then all the ladies that crowded the shores of the river suddenly sent up a loud wail of grief. The intelligent king of the Kurus, Yudhishthira, caused the wives and members of Karna’s family to be brought before him. Of righteous soul, he performed, with them, the water-rite in honour of his eldest brother. Having finished the ceremony, the king with his senses exceedingly agitated, rose from the waters of Ganga."


http://www.sacred-texts.com/hin/m11/m11026.htm

Gandhari

"Gandhari said, ‘Then the mighty Karna, that great bowman, lieth on the ground! In battle he was like a blazing fire! That fire, however, hath now been extinguished by the energy of Partha. Behold, Vikartana’s son Karna, after having slain many atirathas, has been prostrated on the bare ground, and is drenched with blood. Wrathful and possessed of great energy, he was a great bowman and a mighty car-warrior. Slain in battle by the wielder of gandiva, that hero now sleepeth on the ground. My sons, those mighty car-warriors, from fear of the Pandavas, fought, placing Karna at their head, like a herd of elephants with its leader to the fore. Alas, like a tiger slain by a lion, or an elephant by an infuriated elephant, that warrior hath been slain in battle by Savyasaci. Assembled together, O tiger among men, the wives of that warrior, with dishevelled tresses and loud wails of grief, are sitting around that fallen hero! Filled with anxiety caused by the thoughts of that warrior, king Yudhishthira the just could not, for thirteen years, obtain a wink of sleep! Incapable of being checked by foes in battle like Maghavat himself who is invincible by enemies, Karna was like the all-destroying fire of fierce flames at the end of the yuga, and immovable like Himavat himself! That hero became the protector of Dhritarashtra’s son, O Madhava! Alas, deprived of life, he now lieth on the bare ground, like a tree prostrated by the wind! Behold, the wife of Karna and mother of Vrishasena, is indulging in piteous lamentations and crying and weeping and falling upon the ground! Even now she exclaims, "Without doubt, thy preceptor’s curse hath pursued thee! When the wheel of thy car was swallowed up by the Earth, the cruel Dhananjaya cut off thy head with an arrow! Alas, fie (on the heroism and skill)!" That lady, the mother of Sushena, exceedingly afflicted and uttering cries of woe, is falling down, deprived of her senses, at the sight of the mighty-armed and brave Karna prostrated on the earth, with his waist still encircled with a belt of gold. Carnivorous creatures, feeding on the body of that illustrious hero, have reduced it to very small dimensions. The sight is not gladdening, like that of the moon on the fourteenth night of the dark fortnight. Falling down on the earth, the cheerless dame is rising up again. Burning with grief on account of the death of her son also, she cometh and smelleth the face of her lord!’"

http://www.sacred-texts.com/hin/m11/m11020.htm

Moses

Sargon
https://en.wikipedia.org/wiki/Sargon_of_Akkad

Vs Moses
http://www.tektonics.org/copycat/sargon.php

Vs Karna
https://triangulations.wordpress.com/2013/12/19/basket-cases-moses-sargon-and-karna/ 
http://literature-comp.blogspot.in/2012/01/exodus.html

Witness

The rajahs then descended from their gorgeous thrones and gathered around Draupadi as the bright gods gather around Párvati, the mountain bride of Shiva. 

1. Their hearts were filled with love for the maiden and with hate for one another. Rivals frowned upon rivals. 
2. Those who had been close friends became of a sudden angry enemies because that Draupadi was so beautiful. 

 while rajah opposed rajah like to angry elephants.

1. Each of the love-sick monarchs gazed upon the mighty bow and upon the whirling target on high, and 
2. for a time no man sought to lift the bow lest he should be unable to bend it and then be put to shame. 
3. At length a rajah, more bold than the others, picked it up and tried his strength without avail; another followed and another, but failed to string it. 
4. Soon many rajahs strained their arms in vain, and some fell upon the ground and groaned, while the laughter of the people pealed around the barriers. . . .

Krishna and Balarama alone remained aloof; calmly and self-restrained they stood apart,The gods had assembled in mid-air and looked down with steadfast eyes.

At length proud Karna strode forward; he took the bow and bent it and fixed the bowstring. Then he seized an arrow. 

1. Drupada and his son were alarmed, fearing he might succeed and claim the bride. 
2. Suddenly Draupadi intervened, for she would not have the son of a charioteer for her lord. 

 She said, speaking loudly: "I am a king's daughter, and will not wed with the base-born. . . ."

Karna smiled bitterly, his face aflame. He cast down the bow and walked away, gazing towards the sun. He said: "O sun! be my witness that I cast aside the bow, not because I am unable to hit the mark, but because Draupadi scorns me."

http://www.sacred-texts.com/hin/iml/iml18.htm 

Also See
http://www.sacred-texts.com/hin/m11/m11014.htm

Vexation

The state of being 

1. annoyed, 
2. frustrated, or 
3. worried.

http://www.sacred-texts.com/hin/m01/m01190.htm