Bhagavad Gita (The Song Celestial) — Chapter 4: Chapter 4: The Religion Of Knowledge
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[3] Louis XII, King of France, “The Father of the People,” born 1462, died 1515.
Concerning these two methods of rising to be a prince by ability or fortune, I wish to adduce two examples within our own recollection, and these are Francesco Sforza[2] and Cesare Borgia. Francesco, by proper means and with great ability, from being a private person rose to be Duke of Milan, and that which he had acquired with a thousand anxieties he kept with little trouble. On the other hand, Cesare Borgia, called by the people Duke Valentino, acquired his state during the ascendancy of his father, and on its decline he lost it, notwithstanding that he had taken every measure and done all that ought to be done by a wise and able man to fix firmly his roots in the states which the arms and fortunes of others had bestowed on him.
(6) On which side are officers and men more highly trained?
Seneca's Morals of a Happy Life, Benefits, Anger and Clemency — Chapter 2: Benefits — Chapter II: Several Sorts Of Benefits
The Prince — Chapter 5: Chapter 5: Concerning The Way To Govern Cities Or Principalities Which Lived Under
HERE ENDETH CHAPTER III. OF THE BHAGAVAD-GITA, Entitled "Karma-Yog," Or "The Book of Virtue in Work."
Yea! whoso, shaking off the yoke of flesh Lives lord, not servant, of his lusts; set free From pride, from passion, from the sin of "Self," Toucheth tranquillity! O Pritha's Son! That is the state of Brahm! There rests no dread When that last step is reached! Live where he will, Die when he may, such passeth from all 'plaining, To blest Nirvana, with the Gods, attaining.
Then if the just man is good at keeping money, he is good at stealing it.
[Ts’ao Kung, in defining the meaning of the Chinese for the title of this chapter, says it refers to the deliberations in the temple selected by the general for his temporary use, or as we should say, in his tent. See. § 26.]
A story that may very fitly be coupled with another of the same kind, of recent date, of a prince of our own nation, who being at Trent, and having news there brought him of the death of his elder brother, a brother on whom depended the whole support and honour of his house, and soon after of that of a younger brother, the second hope of his family, and having withstood these two assaults with an exemplary resolution; one of his servants happening a few days after to die, he suffered his constancy to be overcome by this last accident; and, parting with his courage, so abandoned himself to sorrow and mourning, that some thence were forward to conclude that he was only touched to the quick by this last stroke of fortune; but, in truth, it was, that being before brimful of grief, the least addition overflowed the bounds of all patience. Which, I think, might also be said of the former example, did not the story proceed to tell us that Cambyses asking Psammenitus, “Why, not being moved at the calamity of his son and daughter, he should with so great impatience bear the misfortune of his friend?” “It is,” answered he, “because only this last affliction was to be manifested by tears, the two first far exceeding all manner of expression.”
That was why I asked you the question, I replied, because I see that you are indifferent about money, which is a characteristic rather of those who have inherited their fortunes than of those who have acquired them; the makers of fortunes have a second love of money as a creation of their own, resembling the affection of authors for their own poems, or of parents for their children, besides that natural love of it for the sake of use and profit which is common to them and all men. And hence they are very bad company, for they can talk about nothing but the praises of wealth.
The Prince — Chapter 4: Chapter 4: Why The Kingdom Of Darius, Conquered By Alexander, Did Not Rebel
But then, I said, speaking the truth and paying your debts is not a correct definition of justice.
And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.
[“Light griefs can speak: deep sorrows are dumb.” --Seneca, Hippolytus, act ii. scene 3.]
[It appears from what follows that Sun Tzŭ means by "Moral Law" a principle of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One might be tempted to render it by "morale," were it not considered as an attribute of the ruler in § 13.]
There is no instance of a country having benefited from prolonged warfare.
Krishna. Kama it is! Passion it is! born of the Darknesses, Which pusheth him. Mighty of appetite, Sinful, and strong is this!--man's enemy! As smoke blots the white fire, as clinging rust Mars the bright mirror, as the womb surrounds The babe unborn, so is the world of things Foiled, soiled, enclosed in this desire of flesh. The wise fall, caught in it; the unresting foe It is of wisdom, wearing countless forms, Fair but deceitful, subtle as a flame. Sense, mind, and reason--these, O Kunti's Son! Are booty for it; in its play with these It maddens man, beguiling, blinding him. Therefore, thou noblest child of Bharata! Govern thy heart! Constrain th' entangled sense! Resist the false, soft sinfulness which saps Knowledge and judgment! Yea, the world is strong, But what discerns it stronger, and the mind Strongest; and high o'er all the ruling Soul. Wherefore, perceiving Him who reigns supreme, Put forth full force of Soul in thy own soul! Fight! vanquish foes and doubts, dear Hero! slay What haunts thee in fond shapes, and would betray!
The Prince — Chapter 2: Chapter 2: Concerning Hereditary Principalities