fm3031_1.my30 A War seen from the Sky

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y3031_1.my30 A War seen from the Sky

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fm3031_1.my30 A War seen from the Sky

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A War seen from the Sky

oॐm

yoga.vAsiSTha

योग.वासिष्ट

THE FREEDOM METHOD

मोक्ष-उपाय

mokSa-upAya

•

Book Three:

उत्पत्ति

utpatti

THE OUTFALL OF THINGS

Canto 3.31

oॐm

vasiSTha explains the rewards of war—

एवम् आकलयन्त्यौ ते निर्गत्य जगतो_ निजात् । अन्त:पुरम् ददृशतुर्_झट्.इत्य्_एव वि.निर्गते ॥३।३१।१॥

evam Akalayantyau te nirgatya jagato_ nijAt | anta:puram dadRzatur_jhaT.ity_eva vi.nirgate ||3|31|

they changed.course

those.two

in this world

when they came forth

"jhaTiti!"

they saw

the Inner City Harem

* jhaTiti is the verbal equivalent of a magician's fingersnap.

स्थित-पुष्प-भर्Âपूर्ण-महाराज-महाशवम् । शव-पार्श्व-उपविष्ट-अन्तश्_चित्त-लीला.शरीरकम् ॥2॥

sthita-puSpa-bhara-ÂpUrNa-mahArAja-mahAzavam | zava-pArzva-upaviSTa-antaz_citta-lIlA-zarIrakam ||

she

came

unto

the corpse of the Great King,

so deeply sunk in flowers.

lIlA

drew near the blossomed body,

in her affected embodiment

~vlm. ... the spiritual body of Lilá, sitting beside the corpse.

घन-रात्रितया_अल्पाल्प-महानिद्रा-जनाकुलम् । धूप-चन्दन-कर्पूर-कुङ्कुम-आमोद-मन्थरम् ॥३॥

ghana-rAtritayA_alpAlpa-mahAnidrA-janAkulam | dhUpa-candana-karpUra-kuGkuma-Amoda-mantharam ||

as the night thickens,

one

one,

the family

fall

into deep sleep,

amid

drifting aromas of sandal, camphor, and turmeric

तम्_आलोक्य_अपरम्_ भर्तु: संसारम्_ गन्तुम्_आदृता । पपात लीला संकल्प-देहेन_अत्रैव तन्.नभ: ॥4॥

tam Alokya_aparam bhartu: samsAram gantum AdRtA | papAta lIlA samkalpa-dehena_atra_eva tan.nabha: ||

so it was

that lIlA the Playful

flew back here

in the That-Sky

eager to see her husband in his sam.sAra

विवेश भर्तु: संकल्प-संसारम्_ किंचिद्_आततम् । संसार-आवरणम्_ भित्त्वा भित्त्वा ब्रह्मण्ड-कर्परम् ॥5॥

she

entered

the conceptual samsAra of her husband

now

she burst through the samsAra-Covering,

burst the shell of the Cosmic Egg

~vlm.5. She then passed through the ficticious spacious palace of her lord (sankalpasansára) by breaking out of the confines of her body and cranium called the earthly and wordly environs in Yoga terminology (sansára and Brahmánda-ávaranas).

प्राप सार्धम्_ तया दिव्या पुनर्_आवरण-अन्वितम् । ब्रह्माण्ड-मण्डपम्_ स्फारम्_ तम्_ प्रविश्य तथा जवात् ॥6॥

prApa sArdham tayA divyA punar AvaraNa-anvitam | brahmANDa-maNDapam sphAram tam pravizya tathA javAt ||

in tow with the divinity,

quickly

she followed through the Covering of the vast Egg,

and quickly

entered

there

ददर्श भर्तु: सम्.कल्प-जगज्-जम्बाल-पल्वलम् । सिंहीव शैल-कुहरम् तमो जलद-पङ्किलम् ॥७॥

dadarza bhartu: samkalpa.jagat_-jambAla.palvalam | siMhI_iva zaila-kuharam tama:_ jalada-paGkilam ||

now

she sees

her husband's own conceptual world

—a mud-pond!—

she feels like a lioness

peering into a deep mountain.cave

a cloud of darkness

~vlm.7. She saw her husband's imaginary world to lie as a dirty and mossy pool, as the lioness beholds the mountain cave covered by darkness and clouds.

देव्यो_ वि.विशतुस्_तत् ते व्योम व्योम-आत्मिके जगत् । ब्रह्माण्डे_ऽन्तर्_यथा पक्वम् मृदु-बिल्वम् पिपीलिके ॥८॥

devyo_ vi.vizatus_tat te vyoma vyoma-Atmike jagat | brahmANDe_'ntar_yathA pakvam mRdu-bilvam pipIlike ||

those two divinities

entered

the spacious sky

as parts of space

entered

a world

within the Cosmic Egg

like two ants

biting into a soft-roasted apple

~vlm.8. The goddesses then entered into that vacuous world with their airy bodies, as weak ants make their passage through the hard crust of the wood-apple or bel-fruit.

~DC. - Goddesses entered the space of the world in the space of Self, inside that universe, like 2 ants crawling inside soft ripe wood-apple.

~AS. The Goddesses (Lila and Saraswati) who were part of space (vyomAtmike) entered into that space in the world (vivivazatu: brahmANDe antar) (where the King's soul was living yet another life while his body was lying in the bedroom); as easily as two ants entering a soft Bilwa fruit.

तत्र लोक-अन्तराणि_अद्रीन्_अन्तरिक्षम्_अतीत्य ते । प्रापतुः_भूतलम् शैल-मण्डल-अम्भोधि-संकुलम् ॥9॥

now,

having seen the mountains of those other worlds,

they carried.on through Inner*Space

they came to Earth

—

a maNDala of mountains,

in a commotion of oceans

* Inner Space - #antarikSam - the intermediate space between heaven and earth • (in the Veda) the middle of the three spheres or regions of life • the atmosphere or sky; the air.

~vlm.9. There they passed through regions of cloudy hills and skies, and reached the surface of the earth, consisting of tracts of land and basins of water.

मेरुणालंकृतम्_ जम्बूद्वीपम्_ नवदलोदरम् । गत्वा_अथ भारते वर्षे लीला-नाथस्य मण्डलम् ॥10॥

meruNA_alam.kRtam jambU-dvIpam nava.dala-udaram | gatvA_atha bhArate varSe lIlA-nAthasya maNDalam ||10||

jambu-dvIpa

RoseApple.Land

has Mount.meru for its heart,

amid nine petals.

once there, they went to bhArata,

the realm of lIlA's Lord

~vlm.10. They then came to the Jambu-dwípa (Asia), situated amidst the ninefold petals of the other dwipas (or continents), and thence proceeded to the territories of Lílá's husband in the varsha land of Bharata (India).

एतस्मिन्.न्_अन्तरे तस्मिन् मण्डले मण्डित-अवनौ । चक्रे_ऽव.स्कन्दनम् कश्.चित् सामन्त-उद्रिक्त-भूमिप: ॥११॥

etasmin.n_antare tasmin maNDale maNDita-avanau | cakre_'va.skandanam kaz.cit sAmanta-udrikta-bhUmipa: ||

and there,

in that realm,

that adornment of the Earth,

they saw,

in one part,

an invasion

by a certain prominent EarthLord

~vlm. ... a certain prince--(the ruler of Sinde), strengthened by other chiefs...

तेन सम्.ग्राम-सम्.रम्भे प्रेक्षार्थम् सम्.उपागतै: । त्रैलोक्य-भूतैस्_तद्_व्योम बभूव_अत्यन्त-सम्.कटम् ॥१२॥

tena sam.grAma-sam.rambhe prekSArtham sam.upAgatai: | trailokya-bhUtai:_tat_vyoma babhUva_atyanta-sam.kaTam ||

it was for that war,

in eagerness to see the conflict,

that many beings of the Three Worlds gathered there to watch

—

the sky

was limitlessness crowded

~vlm. ... crowded by people of the three worlds, who had assembled there to see the conflict.

अशङ्कित-आगते तत् ते देव्यौ ददृशतुर्_नभ: । नभश्.चर-गण-आक्रान्तम् अम्बुदैर्_इव मालितम् ॥१३॥

azaGkita-Agate tat te devyau dadRzatu:_nabha: | nabhas_.cara-gaNa=AkrAntam ambudair_iva mAlitam ||

confidently coming there,

those divine ladies saw the sky crowded by sky.going folk,

like a great garlanding of clouds

सिद्ध-चारण-गन्धर्व-गण-विद्याधर-अन्वितम् । शूर-ग्रहण-संरब्ध-स्वर्ग.लोक-अप्सरो-वृतम् ॥14॥

siddha-cAraNa-gandharva-gaNa-vidyAdharAnvitam | zUra-grahaNa-sam.rabdha-svarga-lokApsaro-vRtam ||

there were

siddha Adepts,

cAraNa Bards,

gandharva Choristers,

the gaNa.Troop of ziva.World,

vidyAdhara Sorcerers

—

gathered there

to watch the battling Heroes,

who seethe in their rage to please the watching apsarA Nymphs

~vlm.14. There were the Siddhas, Cháranas, Gandharvas, Vidyádharas, Súras, celestials and Apsarás in large bodies.

~AS-> Surrounded by Apsaras excited to pick up the heroes (dead in the war).

* m. siddha Adept; a semidivine being of great purity and perfection … "Independent superhumans, often mixing with mortals, like the nAga.s and vidyAdhara Sorcerers…. They are described as kindly ghosts … usually in company with gaNas and Sorcerers… In manu they are called sAdhya.s." OS/KSS, vol.1.

#vidyAdhara, #vidyAdharI . 'vidyAdhara Sorcerer', possessed of science of spells, "celestial artiste"; a kind of supernatural being (dwelling in the himAlaya, attending upon ziva, possessed of magical power) —sometimes a Shapeshifter; "Their government is similar to that of great cities on earth …. They possess great knowledge, especially in magic…." OS/KSS, vol.1.

#apsaras, #apsarA -f.- (fr. ap + >sR), "going in the waters or between the waters of the clouds" a class of female divinities (sometimes called "nymphs"; they inhabit the sky, but often visit the earth; they are the wives of the gandharva.s and have the faculty of changing their shapes at will; they are fond of the water; one of their number, rambhA, is said to have been produced at the churning of the ocean). [Readers of YV will recall the Nymph suruci from Book One, who is being told the whole story by the Divine Messenger deva-duta.] Servants of the gods … they frequent trees, which continually resound with the music of their lutes and cymbals … if a pious devotee has acquired so much power that the gods themselves are endangered, a beautiful apsarA is sent to distract him from his Tapas. [e.g. menakA seduced vizvAmitra Allfriend and became the mother of zakuntalA. OS/KSS, vol.1.].

रक्त-मांस-उन्मुख-उन्मत्त-भूत-रक्षः-पिशाचकम् । पुष्प-वृष्टिभिर्_आपूर्णाहस्त-विद्याधर-अङ्गनम् ॥15॥

rakta-mAMsa-unmukha-unmatta-bhUta-rakSa:-pizAcakam | puSpa-vRSTibhir_ApUrNA-hasta-vidyAdhara-aGganam ||

there were

red.meat-faced, crazy bhUta Ghosts,

rAkShasa Demons,

pizAca Cannibals,

amid showers of flowers

thrown by the Sorcerer women

*# bhUta – bhUta Ghost, classed as a Demon; usually the ghost of someone who has died violently; hence hostile to man. According to tradition, bhUta.s are easily recognized: they cast no shadow; they hate the smell of burning turmeric; and they speak with a nasal twang. OS/KSS, vol.1.

# pizAca:– [pizAca Cannibal] - a class of demons (possibly so called either from their fondness for flesh [<piza> for <pizita>] or from their yellowish appearance; they were perhaps originally a personification of the ignis fatuus; they are mentioned in the veda along with asura.s and rAkSasa.s; in later times they are the children of krodhA). They like the burning ground, and enjoy human meat. According to manu, paizAca marriage is the rape of a drugged, insane, or sleeping woman. They are related, through kazyapa the Turtle, to the nAgas, yakSasas, and rAkSasa.s.

वेताल-यक्ष-कूश्माण्डैर् द्वन्द्वालोकन-सादरै: । आयुधापात-रक्षार्थम्_ गृहीताद्रितटैर् वृतम् ॥16॥

vetAla-yakSa-kUzmANDair dvandvAlokana-sAdarai: | AyudhApAta-rakSArtham gRhItAdri-taTair vRtam ||

there were vetAla Zombies,

yakSa Guardians,

and kuSmaNDa Demons

watching the battle

they grew concerned

and looked for shelter from the wheeling weapons,

finding their safety in the mountain-heights

jd. #vetAla - vetAla Zombie; classed as "Demons", the vetAla.s are best known as "Vampires", on account of Sir Richard F. Burton's beautiful retelling of the <vetAla=paJca-viMzati> [a section of somadeva's Ocean of Story, the <kathA-sarit-sAgara> [KSS], which he titled Vikram and the Vampire]. But Burton's notion of a Vampire was not-at-all like Count Dracula. The vetAla has the habit of possessing and re-animating dead bodies, and so closely resembles the modern notion of the Zombie, or Living Dead; and is also similar to the Wendigo of Plains Amerind myth.

#yakSa – The yakSa Guardians are classed as "Servants of the Gods", and are contrasted with the rAkSasa Demons, with whom readers of rAmAyaNa are well acquainted in the person of their King, rAvaNa. The yakSa.s are friendly to Humans; and subjects of kuvera/kubera, the Lord of Wealth. They are protectors of kubera's treasure-trove, and, like the vidyAdhara.s, have magical powers. jd

#yakSa - a class of semi-divine beings (attendants of kubera, exceptionally also of viSNu; described as sons of pulastya; also as produced from the feet of brahmA; though generally regarded as beings of a benevolent and inoffensive disposition, like the yakSa in kAlidAsa's meghadUta, they are occasionally classed with pizAcas and other malignant spirits, and sometimes said to cause demoniacal possession.

#kuzmANDa, kuSmANDa – They are classed as Demons. MW gives only one reference of the Kushmândas, in Manu. Like the Kumbhândas, I find not other description of them. They give their name to a very beautiful flower: see http://www.esnips.com/doc/e015f41f-cd72-41aa-8b79-7d98bc1aa814/KUSMANDA-flower jd

अस्त्र-मार्ग-नभो-भाग-विद्रवद्भूत-मण्डलम् । आहो.पुरुषिकाक्षुब्ध-प्रेक्षकामोदनोद्भटम् ॥17॥

astra-mArga-nabho-bhAga-vidravad-bhUta-maNDalam | Aho.puruSikA-kSubdha-prekSaka-Amodana-udbhaTam ||

the astra Weapons,

coursing on their pathways through the sky,

covered the world

the air was all war-whoops

as the excited viewers watched

#AhopuruSikA - "war-whoop" vlm; boasting of one's manliness or military prowess; vaunting of one's power Bhatt.

आसन्न-भीम-संग्राम-किंवदन्ती-परस्परम् । लीलाहास-विलास-उत्क-सुन्दरी-धृत-चामरम् ॥18॥

Asanna-bhIma-sam.grAma-kim.vadantI-parasparam | lIlA-hAsa-vilAsotka-sundarI-dhRta-cAmaram ||18||

nearby,

hearing the back.and.forth noise of the conflict,

the playful girls holding the chowrie whisk

giggled

aloud

with a frightened delight

~vlm.18. Lílá who was standing by with a flapper (or fan) in her hand, was frightened at the imminent dreadful conflict, and smiled to scorn their mutual vauntings.

~DC - Staying near, frightened crowd were asking each other about what is heard. Beautiful Lila with merry smile was fanning herself.

~AS. There were beautiful servants holding the chowrie, playfully laughing in excitement of pleasure and discussing the impending great war rumors with each other.

धर्माप्रेक्ष्य-प्रयुक्त-अग्र्य-मुनि-स्वस्त्ययन-स्तवम् । संपन्न-अनेक-लोकेश-वनित-अवसरस्तवम् ॥19॥

dharma-aprekSya-prayukta-agrya-muni-svasti-ayanastavam | sam.panna-aneka-lokeza-vanita-avasara-stavam ||

the virtuous

who would not watch

joined with the muni.s in their songs of blessing

the visitors from other worlds sang songs of prayer

~vlm.19. Virtuous people who were unable to endure the horrid sight, betook themselves to prayers, with the chief priests for averting the calamity,

~AS. There was well wishing (svasti-ayana) performed properly with secret powers (dharma-aprekSya-prayukta) by leading Munis. There was praise expressed by numerous Kings for apsaras (for the opportunity to join with them). (vanitA-avasara-stavam).

स्वर्ग-आर्ह-शूरानयन-व्यग्र-इन्द्र-भट-भासुरम् । शूर-अर्थ-अलंकृत-उत्तुङ्ग-लोक.पाल-आख्य-वारणम् ॥20॥

svarga-Arha-zUra-Anayana-vyagra-indra-bhaTa-bhAsuram | zUra-artha-alamkRta-uttuGga-lokapAla-Akhya-vAraNam ||

the troops of indra gathered,

eager to escort these heroes to svarga Heaven

—

a parade riding painted elephants

~vlm.20. The messengers of Indra, were ready with their decorated elephants (called loka-pálas), for bearing the souls of mighty heroes to grace the seats of heaven.

~AS. Dazzling with the bards of Indra occupied in the preparations to bring eligible braves to the Heaven. The tall guardian elephants called lokapAla (uttuGga-lokapAla-Akhya-vAraNam) were decorated in honor of the braves.

आगच्छच्-छूर-सन्मान-उन्मुख-गन्धर्व-चारणम् । शूर-उन्मुख-अमर-स्त्रैणा-कटाक्ष-ईक्षित-सद्-भटम् ॥21॥

the gandharva.s and cAraNa.s

sang

praise of the meeting heroes;

the women-immortals cast sidelong*glances,

seeking a glimpse of the best warriors

* looking indirectly from the corner of the eye in romantic play;

ogling

~AS. The gandharvas and celestial singers (cAraNas) were eager to honor incoming braves.
The great warriors (sadbhaTa) were being eyed by Apsaras eagerly looking at them.

वीर-दोर्-दण्डक्Âश्लेष-लम्पट-स्त्री-गणाकरम् । शुक्लेन शूरयशसा चन्द्री.कृत-दिवाकरम् ॥22॥

vIra-dor-daNDakAzleSa-lampaTa-strI-gaNAkaram | zuklena zUrayazasA candrI-kRta-divAkaram ||

champions

whose muscled arms were their best arms

held the gaze

of the girls' greedy eyes,

anxious for an embrace

the sun of Heroes will darken the Moon

~vlm.22. Voluptuous women were wishing to embrace the arms of the brave; and the fair fame of the heroes, had turned the hot sunshine to cool moonlight.

~AS. The Heavenly women were lusting after the embraces by the mighty arms of the brave warriors. With their brilliant success, the braves made the Sun look (as weak as) the moon - literally, they turned the Sun into a moon!

rAma asked—

भगवञ्_छूर.शब्देन कीदृश: प्रोच्यते भट: । स्वर्गालंकरणम्_ क: स्यात् को वा डिम्भाहवो भवेत् ॥23॥

bhagavaJ chUra-zabdena kIdRza: procyate bhaTa: | svargAlaMkaraNam ka: syAt ko vA DimbhAhavo bhavet ||

Lord,

just what sort of soldier is a "Hero"

how is he

an "adornment of Heaven"

and what's

a DimbhAhava Bimbo

~vlm.23. Ráma asked:--Tell me, sir, what sort of a warrior is called a hero, that becomes a jewel in heaven, and who is an insurgent.

vasiSTha said:

शास्त्र-उक्त्Âचार-युक्तस्य प्रभोर् अर्थेन यो रणे । मृतो वाथ जयी वा स्यात् स शूर: शूर.लोक-भाक् ॥24॥

zAstroktAcAra-yuktasya prabhor arthena yo raNe | mRto vAtha jayI vA syAt sa zUra: zUra-loka-bhAk ||

someone

who keeps-to the zAstra Path,

and goes to battle for the sake of his Lord,

lose or win,

live or die,

he is a zUra Hero,

and surely gets a hero's reward

~vlm.24. Vasishtha answered:--He who engages in a lawful warfare, and fights for his king, and whether he dies or becomes victorious in the field, is called a hero, and goes to heaven.

अन्यथा प्राणिकृत्त-अङ्गो रणे यो मृतिम् आप्नुयात् । डिम्भाहवहत: प्रोक्त: स नरो नरकास्पदम् ॥25॥

anyathA prANi-kRtta-aGgo raNe yo mRtim ApnuyAt | DimbhAhavahata: prokta: sa naro narakAspadam ||

as-for somebody who meets his death

otherwise

—

"killed like a Bimbo",

and he rests in the naraka ManHell

* a cryptis term. MW has--#Dimba, Dimbha, DimbAhava, DimbhAhava 'affray, riot'; DimbAhava n. an egg, • a chrysalis • the recently-formed embryo • a new-born child, a child • a young animal • an idiot • a ball • a humming top • the body • Ricinus communis, [the Castor Oil Plant, a laxative] • cf. ujjUTa-D., jala-D. Dimbha A. n. mbh.1.1219 y3031.023; a dAnava [?] warrior tribe # Dimbhaka, DimbhikA – n/f. a new-born child, young animal zak #DimbikA, dimbikA f. a lustful woman • a bubble

~vlm.25. Whoever kills men otherwise in war and dies afterwards, in an unjust cause, is called an insurgent, and goes to hell at last.

अ-यथा.शास्त्र=संचार-वृत्तेर्_अर्थेन युध्यते । यो नरस्तस्य संग्रामे मृतस्य निरयोऽक्षय: ॥26॥

a-yathA-zAstra-sam.cAra-vRtter arthena yudhyate | yo naras tasya sam.grAme mRtasya nirayo 'kSaya: ||

a warrior who does not keep to the zAstra-s when he goes to war,

that dead Human,

from that battle

goes to fearsome nirNaya Hell.

~vlm.26. Whoever fights for unlawful property, and dies in battle, becomes subject to everlasting hell fire.

यथा.संभव-शास्त्र-अर्थ-लोक-आचार-अनुवृत्तिमान् । युध्यते तादृशश्_च_एव भक्त: शूर: स उच्यते ॥27॥

yathA-sam.bhava-zAstrArtha-lokAcArAnuvRttimAn | yudhyate tAdRzaz caiva bhakta: zUra: sa ucyate ||27||

but

as.for one who follows the teaching of the zAstra.s and custom,

such a warrior is proclaimed to be

a faithful zUra Champion

~vlm.27. Whoso wages a just warfare, that is justified by law and usage, that warrior is called both loyal as well as heroic in deed,

गोरर्थे ब्राह्मणस्यार्थे मित्रस्यार्थे च सन्मते । शरणागतयत्नेन स मृत: स्वर्गभूषणम् ॥28॥

someone who dies to protect the cows,

or for the sake of brAhmaNa.s,

or for the sake of friends,

rAma,

he adorns the svarga Heaven

~vlm.28. Whoever dies in war, for the preservation of kine, Bráhmans and friends with a willing mind, and whoso protects his guest and refugee with all diligence, he verily becomes an ornament in heaven after his death.

परिपाल्यस्वदेशैकपालने य: स्थित: सदा । राजा मृतास्तदर्थम्_ ये ते वीरा वीरलोकिन: ॥29॥

paripAlya-svadeza-eka-pAlane ya: sthita: sadA | rAjA mRtAs tad-artham ye te vIrA vIra-lokina: ||

when the homeland needs protection,

the one who is always ready,

the rAjA who dies for that end

—

is a Brave in the World of Braves.

~vlm.29. The king who is steadfast in protecting his subjects and his own country, is called the just, and those that die in his cause are called the brave.

प्रजोपद्रवनिष्ठस्य राज्ञोऽराज्ञोऽथ वा प्रभो: । अर्थेन ये मृता युद्धे ते वै निरयगामिन: ॥30॥

prajopadrava-niSThasya rAjJo'rAjJo'tha vA prabho: | arthena ye mRtA yuddhe te vai niraya-gAmina: ||

King or commoner,

anyone who dies in battle to oppress the people,

he is headed-for nirNaya, the Hell of Mortal Fear

~vlm.30. They that die fighting on the side of riotous subjects, or in the cause of rebellious princes or chiefs, are doomed to fire.

ये हि राज्ञामराज्ञाम्_ वाप्ययथाशास्त्रकारिणाम् । रणे म्रियन्ते छिन्नाङ्गास्ते वै निरयगामिन: ॥31॥

ye hi rAjJAm arAjJAm vApy a-yathA-zAstra-kAriNAm | raNe mriyante chinnAGgAs te vai niraya-gAmina: ||31||

King or commoner,

he who does not act according.with zAstra,

though his body falls in battle,

he'll certainly end-up in hell

~vlm.31. They that die fighting unjustly against their kings, law-givers and rulers, are subjected to the torments of hell.

धर्म्यम्_ यथा तथा युद्धम्_ यदि स्यात्तर्हि संस्थिति: । नाशयेयुरलम्_ मत्ता: परलोकभयोज्झिता: ॥32॥

dharmyam yathA tathA yuddham yadi syAt tarhi sam.sthiti: | nAzayeyur alam mattA: paraloka-bhaya-ujjhitA: ||32||

"As is dharma, thus the battle"

—

if this be so,

then those crazy for destruction

are fearless of the Other World

~vlm.32. A war which is just, serves to establish order; but the giddy that are fearless of the future, destroy all order (by their unjust warfare).

~DC - If one is fighting dharmic way, than he is overjoyed to get killed, he does not have fear of the other world.

~AS. If any war would be like a proper "dharmya" war and lead to stay in Heaven, then wild people would cause great destruction, having lost all fear for afterlife in Hell.

यत्र यत्र हत: शूर: स्वर्ग इत्यवशोक्तय: । धर्मे योद्धा भवेच्छूर इत्येवम्_ शास्त्रनिश्चय: ॥33॥

"Wherever zUra Heroes die, they are in svarga Heaven,"

is the common saying.

"In dharma a Warrior becomes a Hero,"—

so the zAstra.s also confirm

~vlm.33. The hero dying, goes to heaven, is the common saying; and the sástras call the lawful warrior only a hero, and not otherwise.

सदाचारवतामर्थे खड्गधाराम्_ सहन्ति ये । ते शूरा इति कथ्यन्ते शेषा डिम्भाहवाहता: ॥34॥

sadAcAravatAm_arthe khaDga-dhArAm sahanti ye | te zUrA: iti kathyante zeSA: Dimbha-Ahava-AhatA: ||

for those of good conduct

who bear the broadsword in battle for the rescue of the good

—

they're sung as zUra Heroes

—

the rest are baby killers,

Bimboes

~vlm.34. They who suffer wounds on their bodies, for the protection of the righteous and good, are said to be heroes, or else they are insurgents (dimbhavas).

तेषामर्थे रणे व्योम्नि तिष्ठन्त्युत्कण्ठिताशया: । शूरी.भूत-महासत्त्व-दयित-उक्ति-सुर-अङ्गना: ॥35॥

teSAm_arthe raNe vyomni tiSThanti_utkaNThita-AzayA: | zUrI-bhUta-mahA.sattva-dayita-ukti-sura-aGganA: ||35||

as for those gathered in the sky to see the battle,

careful to keep their places

—

some Brightling girls

spoke of how

they would much enjoy being a Hero's heroine

~vlm.35. It was in expectation of seeing such heroes that the damsels of the gods, were standing in the air, and talking to themselves of becoming the spouses of such warriors.

विद्याधरी-मधुर-मन्थर-गीति-गर्भम्_मन्दार-माल्य-वलन-आकुल-कामिनीकम् ।

vidyAdharI-madhura-manthara-gIti-garbham mandAra-mAlya-valana-Akula-kAminIkam |

विश्रान्त-कान्त-सुर-सिद्ध-विमान-पङ्क्ति-व्योम-उत्सव-उच्चरित-शोभम्_इव_उल्लास ॥36॥

vizrAnta-kAnta-sura-siddha-vimAna-paGkti-vyoma-utsava-uccarita-zobham_iva-ullAsa ||

the magical vidyAdharI.s poured-forth

their sweet, slow songs,

their undulating hair entwined with white mandAra flowers,

reclined among the gods in their mind-driven flying cars,

as if to watch a festival

a festival of war

~vlm.36. The air was as decorated as by an illumination on high, and by rows of the beautiful heavenly ears of gods and Siddhas, and presence of celestial maidens, who sang in sweet notes, and decorated their locks with mandára flowers.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

y3031_1.my30 A War seen from the Sky

v.14::my30::1200h. -fr- 58p/9Kwd/112K// +1p/-?Kwd/+60KB •• +17/+12°C var - -5/+Ø – F1/F1/R1/R1/UØ/F1/F1/F2/R1/U0-bar.306 //

v.14::my30::1200h. -fr- 58p/9Kwd/112K// +1p/-?Kwd/+60KB •• +17/+12°C var - -5/+Ø – F1/F1/R1/R1/UØ/F1/F1/F2/R1/U0-bar.306 // v.14::my29::2200h. -th- 57p/?Kwd/62K// -4p/-?Kwd/-15KB •• +17/+12°C var - -5/+Ø – F1/F1/R1/R1/UØ/F1/F1/F2/R1-bar.303 //