not an easy read but extremely useful for us —
 

their vulture Garuda

 
in Monier’s dictionary , SavitR is described as 
“the Name of a sun-deity (according to [x]  belonging to the atmosphere as well as to heaven;
and sometimes in the veda- identified with, at other times distinguished from sûrya,”the Sun”, 
being conceived of and personified as the divine influence and vivifying power of the sun, 
while sûrya is the more concrete conception; according to [x]  the sun before rising is called
savitR- and after rising till its setting sûrya ; eleven whole hymns of the [x]  and parts of 
others [i, 35; ii, 38; iii, 62, 10-12 etc.’]  are devoted to the praise of savitR ;
he has golden hands, arms, hair etc.; he is also reckoned among the âditya-s and is even 
worshipped as “of all creatures”, supporting the world and delivering his votaries from sin”
 
  — the relation with ‘the sun’ is that this concept is ‘the (stolen-) eden dawn’ ;
       Budge in his hieroglyphic dictionary has ‘Bennu as the soul of Râ’ which is
        a similar discription as showing here (‘power of the sun’) , but wrong ;
  — the description of “being golden” 
        is because of “the amber-coloured fire in the eden-star” per Ezekiel ;
 
                                                                           these RV’s
 
   …the setting is clearly enough showing that SavitR came from the ‘place far away’
   and though they didn’t call it the (eden-) ‘star’ they do mention ‘the pearl’ using a
   word as a pun of ‘(eden-) gloominess’ related to ‘a realm’ ;
   they also mention ‘the staff’ as stolen-axis and even the ‘seven rivers’ (energies)
   but most curious is the “eagle-like-form” around the star – just as in Ezekiel 
   and in fact they mention three forms (-around the star) :
 
   – an eagle-like one                                [opposed to their (?) ‘vulture’] 
   – an owl-like one                                [opposed to their (?) ‘little owl’] 
   – a dog-like one                                   [opposed to their (?) ‘wolf one’]  ;
   interestingly , in earlier RV’s (see pages) we saw that their realm existed of
   three main aspects hence them calling it ‘Trita’ (three-fold) and we discussed
   whether this was why God made the three cherubim + the human-like one ;
   ofcourse we cannot verify what is said here ,
   but it supports our idea that the outside of the (eden-) star also attacked the
   dualistic-realm with ‘some three-fold aspect’ linked to ‘a triangle form’ ;
   and remember please ,
   it’s not surprising that this theme appears here since the authors were the
   seed óf the serpent-race (in a previous RV we saw they had animal names !
   while here in 6.71 even shows “the house (-of the serpent-race)” as
   opposed to “the house of Jacob” etc) ,
   so that the nature of their realm was important for them ;
   whether – apart from the ‘eagle-like’ this triplet also can appear in the Scroll
   is perhaps unlikely for ‘dog / wolf and owl’ could be confusing
   [even though those words do appear in prophets : but corrupt , or linked ?] 
 
   and second ,
   it appéars that they say “(how the eden-star slowly-) revolved”, though that 
   doesn’t mean that “also the virgin inside it did” ; it could be possible since
   the outside of the star attacked their (revolving ! type serpent-) realm ,
   like we saw why the eden-land can have been inside ‘a wheel’ ;   
                        
 SavitR as ‘secondary (matrix-) dawn’ 
  … this is a bit more tricky ;
  he is the (stolen-) light ‘nourishing physicality’ as a kind of dawn [in their situation] 
  but as secondary after ‘their main one’ which however is álso a stolen concept
  from eden : several stanzas are about USÂS “(matrix-) dawn” where this root 
  shows a link to eden , just like in Spells it is “T’UA” also showing that same link ;
  perhaps a workable analogy here is ,
  that their “main dawn” is the main essence óf their realm’ probably as that 4-fold
  stolen eden-atmosphere [the four cherubs & four winds theme]  ,
  while the SavitR-light merely nourishes the physicality dwelling within that
  [which then as example should be valid also for the original Eden situation :
  simply because they stole everything from, and according tó, the setup in Eden..] 
  but b) ,
  the SavitR-light also “expanded their Torus” in 149 below [-as in PT 600-601]  ,
  perhaps using the main-essence-dawn as ‘fuel’ , as if that is a mixed-fuel that
  ‘ignites and expands’ forming the border of their Torus ;
 
  but where is the daughter of tsiun ?
  … because this is the serpent-race talking — as demon-animal-souls that did nót
  come forth from her (unlike the Ammon sons of the Egyptian Spells) it makes sense
  that she doesn’t appear here ;
  perhaps she is ‘nRtti’ , a goddess which we assumed was Miss (sorry Miss but we
  thought they don’t like it when you cross over (their territory) to here) for the only
  vague terms about her is “that she is repulsed” in other RV’s ;
 
  becáuse of their invoking , we need to declare these themes !
  … in one RV below the author says so much as “but who of Jacob will know this ?”
  alike another RV (not here) where is “don’t let those dirty soldiers discover us” ;
  and in 149 below “he keeps the status-quo going through his sung enchantments”
  so that – in this case – the Bennu will stáy in their realm ,
  as the very reason He asks you & we are to declare these themes unto Him !
 
reading :
we used two texts for differences and buildup ,
but do please remember that rather many words have several meanings
which for us is important as those that point to ‘eden’ – see second link :
Rig Veda Index | Sacred Texts Archive 
Rig Veda (translation and commentary)
in all honesty — having seriously tried , our interpretation is really not bad , at all    
 

 
     content : A) RV I.35                 (full, 11 lines)
                          B) RV VII.104.22  (only one line)
                          C) RV VI.71 (full, 6 lines)
                          D) RV X.149 (full, 5 lines)  [about the extended Torus-balloon] 
 
A)
 
RV I.35             how SavitR (‘Bennu’) came into being
 
1 AGNI I first invoke for our prosperity; I call on Mitra, Varuṇa, to aid us here. 
I call on Night who gives rest to all moving life; I call on Savitar the God to lend us help.
“Invoke Agni first, for protection: I invoke for protection, Mitra and Varuṇa; invoke Night, 
who brings rest to the world; invoke the divine Savitā for my preservation.”
a
first invoking Agni (‘Horus’ likely) [for]  prosperity ,
invoking Mitra-Varuna (‘the four winds’ theme) [for]  protection in this (matrix-) world ,
invoking the (matrix-) Night bringing rest [to]  moving (matrix-) life ;                                  [non-dawn] 
[then]  invoking the deity SavitR (‘Bennu’) [for]  help ;                            [now comes the stolen dawn] 
 
2 Throughout the dusky firmament advancing, laying to rest the immortal and the mortal,
Borne in his golden chariot he cometh, Savitar, God who looks on every creature.
“Revolving through the darkened firmament, arousing mortal and immortal, 
the divine Savitar travels in his golden chariot, beholding the (several) worlds.”
a                                                                                                                                                                                [a : ‘in eden‘ ?] 
revolving [in]  the gloomy (eden-) realm ,                                                                                          [sic , see note] 
filling mortality [with]  immortality ,                                                                         [< 2x accusative : eden’s ?] 
b
the golden SavitR (‘Bennu’) comes [as]  the (matrix-) deity in his chariot (‘star-construct’) ,
to be beheld [by]  the (matrix-) world ;
      here ,
      it can have said “revolving in the dark firmament (at Ursa Major?)”
      but then the accusative ‘mortality & immortality’ do not make sense ;
      so that our problem now is ‘was the eden-star slowly revolving’ … ?
      as a similar concept as to why the eden-land was ‘within a wheel’ ?
      b)
      the word kRSN ‘gloom, dark’ is Negative so they wouldn’t use it for their own realm ,
      also ‘SavitR coming’ and ‘be seen by the matrix’ suggest that a) was ‘in eden’ as his origin ;
  
3 The God moves by the upward path, the downward; with two bright Bays, adorable, he journeys. 
Savitar comes, the God from the far distance, and chases from us all distress and sorrow.
“The divine Savitā travels by an upward and by a downward path; deserving adoration, 
he journeys with two white horses; he comes hither from a distance, removing all sins.”
a
the deity reaches the (matrix-) height                                                                                               [Ursa Major ?] 
[as]  entering (-the state) [at]  the altitude ,
[and]  entering (-the state) of (dual-) (matrix-) brilliance (śubhra ,dual, masculine) 
[as]  the (matrix-) (double-) horse (‘important construct’?). [by]  the sacrifice (-of the eden-star) ,
b
being the (matrix-) deity     +
by the coming SavitR (‘Bennu’ but as stolen concept) from a distance far away (‘from eden’) ,
chasing away all dangerous evil (-of eden) (durita , accusative) ; 
 
4 His chariot decked with pearl, of various colours, lofty, with golden pole, the God hath mounted, 
The many-rayed One, Savitar the holy, bound, bearing power and might, for darksome regions.
“The many-rayed adorable Savitar, having power (to disperse) darkness from the world, has mounted his 
nigh-standing chariot, decorated with many kinds of golden ornaments, and furnished with golden yokes.”
a
the (eden-) covering (accusative)     +
of the pearl (‘eden-star’) (‘of stolen rule’) (kRSaNa) [for?]  everything
appearing (-in eden) (accusative) [with / upon]  the (eden-) sceptre (‘axis’) 
[as]  the great sacrifice (‘by eden’) ,
b
[so that]  the (now matrix-) many-rayed SavitR (‘Bennu’) mounting the chariot (‘star-construct’) 
causes darkness (-for eden) (accusative) [to]  the (eden-) strong realm ; 
 
5 Drawing the gold-yoked car his Bays, white-footed, have manifested light to all the peoples. 
Held in the lap of Savitar, divine One, all men, all beings have their place for ever.
“His white-footed coursers, harnessed to his car with a golden yoke, have manifested light 
to mankind. Men and all the regions are ever in the presence of divine Savitar.”
a
to know the (now matrix-) white-footed horses and the chariot with golden pole (‘triangle’) 
that has been transported to (matrix-) mankind ,
b
so that the (matrix-) people in the world are always soaked
on the divine (or ‘celestial’) sexual desire of Savitar ;   
      here ,
      though RV is evasive others link (-prauga) to ‘triangle’ reminding of the “eagle-like cloud 
      around the eden-star” but here it shóuld be representing the BENBEN-pyramidion ;
      the ‘sexual desire’ :
      as (-upastha) but unclear – does the light “caress physicality” ? and compare the ‘music’
      we saw in previous ‘egyptian murals’ page ;
      the white-footed : unknown ; 
 
6 Three heavens there are; two Savitar’s, adjacent: in Yama’s world is one, the home of heroes, 
As on a linch-pin, firm, rest things immortal: he who hath known it let him here declare it.
“Three are the spheres; two are in the proximity of Savitar, one leads men to the dwelling of Yama.
The immortal (luminaries) depend upon Savitā as a car upon the pin of the axle ; 
let him who knows (the greatness of Savitā) declare it.”
a                                                                                                                             [a : as the three registers in Amduat :] 
three are the heavens :
two (matrix ones-) are in the proximity of Savitr (‘Bennu’) ,
one as the world of Yama (‘Adam’) .                                                                     [< Eden – formerly of ‘Adam’] 
b
[because by-]  the subdued realm (‘eden’) (virâSah).     +
[upon]  the ‘pin of the axle of a cart’ (‘the stolen staff’ – we bet ?) (untracable root , âNi).
[as]  ‘belonging to the cart’ (‘to the eden-axis construct’?) (rathya).
has stood.   +                                                                                                        [‘the star has stood upon the pin’ !] 
the immortal things. :
he who perceives this let him declare it ;                                     [read : ‘who of Jacob will ever know ?’] 
 

here ,       exactly as in egyptian Amduat , >       the lower register is the eden realm ,       and their two ones above it        within top mystery-Babylon ;       the “whole axis” should be the whole       eden-axis yet ‘the pin’ the stolen part ;       the ‘who’ :

      he cannot talk about his own serpent-offspring-people on earth ,
      not about the Ammon sons (Egyptians etc) , while the theme is ‘stolen from eden’ ;
 
7 He, strong of wing, hath lightened up the regions, deep-quivering Asura, the gentle Leader. 
Where now is Sūrya, where is one to tell us to what celestial sphere his ray hath wandered?
‘Suparna, (the solar ray), deep-quivering, life-bestowing, well-directed, has illuminated the 
three regions. Where now is Sûrya. Who knows to what sphere his rays have extended?”
a
[namely]  the (now matrix-) eagle (-form) (‘Bennu’) (suparNa).    +                               [and see line 10] 
[from ?]  the (eden-) sky (antarikSa , accusative !). 
[it was]  named (known) (khyâ , unusual). ,
[now as]  the deep (mysterious) shaking Asura (‘asura = any eden-construct they use now’?). 
b
[as]  the beautiful leader where now is Sûrya (RÂ) :                      [‘so the eagle is in the matrix now’] 
who (read : ‘of Jacob’) knows    +
who (‘the Bennu’) spreads this light in the (matrix-) sky ? ;
      here ,
      the ‘eagle-form’ (suparNa) :
      it is not an eden term but shows “prey bird, eagle” so ‘an eden origin’ can have been intended
      yet see the interesting line 10 ;
      the evasive term ‘asura’ almost androgyn can very well be ‘former eden concepts’ ;
 
8 The earth’s eight points his brightness hath illumined, three desert regions and the Seven Rivers. 
God Savitar the gold-eyed hath come hither, giving choice treasures unto him who worships.
“He has lighted up the eight points of the horizon, the three regions of living beings, the seven rivers; 
may the golden-eyes Savitar come hither, bestowing upon the offerer of the oblation desirable riches.”
a
the eight-fold. peak. of the (matrix-) land.  +       [glyph KHEMENNU on top of matrix-pyramid ?] 
has known.     +
the three-fold. bow (dhanvan, acc !). of applications (yojana, acc !).       [‘3-fold eden eagle bow !] 
[of]  the seven rivers (‘from the eden-sanctuary — now ‘purified’). ;
b
[but]  the (now matrix-) deity , the golden eye (‘as amber-fire star !’) SavitR has come here ,
giving treasures [as]  the precious things [through]  sacrifice (accusative) (“gifts” by eden’) ;
      here ,
      the “three-fold bow” MUST be about “the star within an eagle-like cloud”, see parts I & II ,
      for the used terms are accusatory that is ‘something of eden’ ;
      the ‘7 rivers’ as “after they existed the north eden gate” and are “purified” ,
      see ‘the seven ÂARUT gates’ page ;
      the ‘golden’ is also said in Ezekiel , “amber-coloured fire in it (‘star’)” 
 
9 The golden-handed Savitar, far-seeing, goes on his way between the earth and heaven, 
Drives away sickness, bids the Sun approach us, spreading the bright sky through the darksome region.
“The gold-handed, all-beholding, Savitar travels between the two regions of heaven and earth, 
dispels diseases, approaches the sun, and overspreads the sky with gloom, alternating radiance.”
a
golden-handed SavitR , excellent ,                                                                                                         [why ‘hand’ ?] 
enters (-a state) between heaven and earth ,                                                                           [at Ursa Major ?] 
drives away disease that afflicts ,                                                             [for the light is about ‘physicality’] 
b
(his light-) approaches Sûrya (RÂ) ,
sending (matrix-) daylight (div)      +                                                                                                          [glyph HRU] 
[as]  (matrix attacking-) darkness to the ‘ethereal gloominess (‘eden realm’) (rajas) ;            [KK-U] 
      here ,
      Spells have the same concept (though still not easy to understand) :
      their daylight causes ‘a darkness’ (KKU) to eden especially around the sanctuary ;
 
10 May he, gold-handed Asura, kind Leader, come hither to us with his help and favour. 
Driving off Rākṣasas and Yātudhānas, the God is present, praised in hymns at evening.
“May the golden-handed, life-bestowing, well-guiding, exhilarating, and affluent Savitar , 
be present (at the sacrifice); for the deity, if worshipped in the evening, it at hand , 
driving away râksas and yâtudhânas.”
a
may the gold handed Asura , the benevolent leader ,
come [to us]  with good favour [and his]  help ,
b
driving away the RâkSasa (‘eden concepts’)      +
[and]  Yâtudhânân ,                                                                                               [‘three aspects of the eden-eagle’ ?]  
[by]  the stable deity (‘Bennu’) praised in hymns at evening ;    [‘when the eden-dawn shóuld start’] 
 
      the ‘yâtudhâna’ :
      said as “sorcerer” (eden sorcery) but also listed are
      – gRdhrâyâtu “a vulture-shaped demon” and                                                                                       [eden eagle] 
      – kokayâta “a cuckoo-shaped demon”                                                                                                     [eden eagle] 
      – ulûkuyâtu “an owl-shaped demon”                                                                                                        [eden eagle] 
      and that in the same RV vii, 104 , see below ;
 
11 O Savitar, thine ancient dustless pathways are well established in the air’s mid-region:
O God, come by those paths so fair to travel, preserve thou us from harm this day, and bless us.
“Your paths, Savitar, are prepared of old, and free from dust, and well plural ced in the firmament; 
(coming) by those paths easy to be traversed, preserve us today. Deity, speak to us.”   
a
SavitR , your olden celestial paths are made [into]  the (matrix-) atmosphere ,
b
coming by those paths , deity , to guard (-against eden) ,
and may you accordingly speak to [us]  .
 
end
 
B)
 
RV 7.104 [22]                        the ‘eagle-form’ [actually ‘a triple form’]  of the eden-star                                         
 
      this stanza seems “to list all the eden dangers” and not a specific one ;
      here , in previous 21 the ‘strong axe’ perhaps is “the stolen eden-axis section” ? ;
next 22 : line :
Rig Veda 7.104.22 [English translation] 
as
22 Destroy the fiend shaped like an owl or owlet, destroy him in the form of dog or cuckoo. 
Destroy him shaped as eagle or as vulture as with a stone, O Indra, crush the demon.
“Destroy the evil spirit, whether in the form of an owl, or of an owlet, of a dog, or of a duck, 
of a hawk orof a vulture; slay the rākṣasas, Indra, (with the thunderbolt) as with a stone.”
a
#1) destroy, the (eden-) owl-like sorcery monster  (ulūka+yātuṃ , masciline !)
         the (eden-) small owl-like sorcery monster (śuś+ulūka+yātuṃ) ,
#2) destroy. the (eden-) dog-like sorcery monster ,                                 [but RV is evasive about -śva] 
         akin to the (eden-) wolf-like sorcery monster ,                                      [koka ‘wolf’ (and ‘kuckoo’?)] 
#3) [and]  the (eden-) eagle-like sorcery monster (suparNa+yâtu)
         akin to the (eden-) vulture-like sorcery monster (gRdhra+yâtu) ;
b
Indra , crush the (eden-) millstone / rock (dṛṣad ; unknown) as the rakSa (eden-concept) ;  
23
[the text takes another turn and we can’t link it to this theme] 
 
C)
 
RV 6.71            giving ‘youth and life’ 
                              as the same ‘youthfulness’ we also saw used in the Spells ;
 
1. FULL of effectual wisdom Savitar the God hath stretched out golden arms that he may bring forth life. 
Young and most skilful, while he holds the region up, the Warrior sprinkles fatness over both his hands.
“The divine and benevolent Savitar puts forth his golden arms for (making) donations; the adorable, 
youthful, sagacious (deity), stretches out his hands, filled with water, in the various services of the world.”
a
the divine SavitR puts forth [his]  golden (double-) arm
    [for?]  the oblation (‘pressed-out some juice thrice a day’). [by?]  wisdom. ,
b
sprinkling fat [from?]  [his]  (double-) hand ,
[as?]  rejoicing youthfulness [by]  the lovely expert [in]  the enclosed (matrix-) realm ;  

here ,       this really sounds like the ÁTEN disk >       [also in the vid on homepage]         but what is the double arm about ,       even the ‘hand’ [or as ‘many hands’ >]        could be ‘as if the incoming physical       energies like ‘caress’ the body ?]  ;       the ‘soma’ :       they go on and on about this but we’ve       not found a workable description yet        except ‘all stolen eden energies’ ;

 
2 May we enjoy the noblest vivifying force of Savitar the God, that he may give us wealth: 
For thou art mighty to produce and lull to rest the world of life that moves on two feet and on four.
“May we be among the progeny of the divine Savitar;, and (have power) to offer him most 
excellent donations; for you are he who (are absolute) in the procreation and perpetuation 
of many (living beings), bipeds and quadrupeds.”
a
may we have the best (matrix-) existence [by]  guidance of divine SavitR ,
that he may give us (physical-) health ,
b
who causes existence [for]  all the bipeds and quadrupeds 
[as]  the offspring of the house (‘of the serpent-race’!) [in]  the (matrix-) world ;                            [sic]  
 
3 Protect our habitation, Savitar, this day, with guardian aids around, auspicious, firm and true. 
God of the golden tongue, keep us for newest bliss: let not the evil-wisher have us in his power.
“Do you, Savitar, posper today our dwelling with uninjurable protections, confirming happiness; 
do you, who are golden-tongued, (be vigilant) for our present prosperity; 
protect us; let not any calumniator have power (to harm) us.”
a
unfailing SavitR , guard you [our]  (physical-) holyness ,
daily protect [our]  family [with]  [your]  golden tongue ,                                             [energies of sound] 
b
guard (-against eden) (rakS) [our]  new (-found) well-being ,
let not the evil (eden-) speech govern [=us]  ;                                                         [as restored eden-star ?] 
 
4 This Savitar the God, the golden-handed, Friend of the home, hath risen to meet the twilight. 
With cheeks of brass, with pleasant tongue, the Holy, he sends the worshipper rich gifts in plenty.
“May the divine, munificent, golden-handed, golden-jawed, adorable, sweet-spoken Savitar, 
rise regularly at the close of night; 
when he besows abundant and desirable (food) upon the donor of the oblation.”
a
for indeed the divine SavitR , the master [with]  the golden hand ,
supports the (matrix) evening ,                                                                                              [eden-dawn theme ?] 
b
[with]  iron (eden-destroying-) jaw [through?]  the sacrifice (‘eden related’) ,
[and]  pleasant tongue [through?]  the sacrifice (-by eden) ,
he bestows abundant beauty ;     +
   here ,
   the ‘iron’ is a matrix-aspect (and as ‘birth-sceptre of iron’ in the Scroll as rule óver the matrix)
   but ‘jaw’ is unclear (in Spells probably the region of the stolen-axis – Orion) 
   also because this ‘Bennu’ is hardly ‘an attacking concept’ ? 
 
5 Like a Director, Savitar hath extended his golden arms, exceeding fair to look on. 
He hath gone up the heights of earth and heaven, and made each monster fall and cease from troubling.
“May Savitar put forth like an orator his golden well-formed arms; (he who), from the ends of the earth, 
ascends to the summit of the sky, and, moving along, delights every thing that is.”
a
indeed [as]  the one controlling the impeller (‘eden’)        [causing the energies to come to him ?] 
through (?) the arm (‘matrix axis’?) 
[to ?]  golden SavitR the beautiful face [at]  the (matrix-) height to ascend ,        [to Ursa Major ?] 
b
[so that]  (matrix-) earth and heaven rejoice                                   [‘earth & heaven’ : perhaps ‘Torus’] 
(when) the one (‘as eden-energy bundle’?)    +
is flying-up (-from eden) (accusative) [from]  the monstrosity (eden-sanctuary ?) ;
      here ,
      problem is that RV oftentimes is very evasive   —
      after the ‘sacrifice lines’ (in 4) now he can tell “that the eden-energies search to reach him” 
      (as what we speculated in part II !) in a) ,
      so that b) can be an explanation of the rather vague ‘impeller’ ;
      the ‘Torus’ :
      possible – because they “expand / blow up” in next RV ;
 
6 Fair wealth, O Savitar, to-day, to-morrow, fair wealth produce for us each day that passes. 
May we through this our song be happy gainers, God, of a fair and spacious habitation.
“Beget for us, Savitar, wealth today, wealth tomorrow, wealth day by day; you are the giver 
of ample wealth, of a (spacious) mansion; may we, by this praise, become partakers of wealth.”
a
bestow now [upon]  [=us]  the (potential?-) nobleness (accusative – b/c stolen ?) , SavitR ,
[as]  the (potential-) nobleness tomorrow day by day ,
b
[and]  destroy (-eden rule) (kSaya) [through]  the (now matrix-) nobleness ,
[as]  the mighty deity here [for]  the purpose of our existence      +
of (matrix-) nobleness [as]  the joyful things .
 
end  
 
D)
 
RV X.149         [looks like]  ‘made their Torus to grow’ [as in PT 600-601] 
                               [note – grammar is more complicated here as in previous ones] 
 
1. SAVITAR fixed the earth with bands to bind it, and made heaven stedfast where no prop supported. 
Savitar milked, as ’twere a restless courser, air, sea bound fast to what no foot had trodden.
“Savitar has fixed the earth with fetters; Savitā has made the heaven firm in a plural ce where there 
was no support; Savitā has milked the cloud of the firmament bound to the indestructible (ether) like 
a tremblinghorse.”
a
[through SavitR blossomed the (matrix-) construct (‘Torus’) [for]  (matrix-) heaven and earth 
b
[as]  the support-less one (-at it’s place) (‘Torus’) (locative !) ;
c
SavitR made firm the (matrix-) sky ,
as horse (Savitar as important concept) milking the noisy (eden-) realm (accusative) ,      [=steal] 
[and]  SavitR made the unobstructed one (‘Torus’) to envelop the (matrix-) sea (-dimension) ;
     here ,
     the ‘construct’ as (-yantra) ‘instrument, tool, machine, etc’ ;                                                      [1 : good] 
     the ‘noisy’ is speech-related as ‘from the eden-star’ ;
 
2 Well knoweth Savitar, O Child of Waters, where ocean, firmly fixt, o’erflowed its limit. Thence 
sprang the world, from that uprose the region: thence heaven spread out and the wide earth expanded.
“Where the cloud thus arrested shed moisture (on the earth) Savitar, O grandson of the waters, 
knew that (plural ce); from thence proceeded the earth, thence arose the firmament, 
thence the heaven and earth werespread out.”
a
where the sea (‘matrix dimension’) that had poured away (?) ,
was (re-) established [through]  SavitR , the grandson of the (matrix-) waters ,
b
[for]  the (matrix-) world now perceived [her]  growth
[when]  from hence the (matrix-) realm expanded (‘boomed’) [as]  heaven and earth (‘Torso’) ; 
     here ;
     (-prath) as “become wider or larger, spread, extend’ ;
 
3 Then, with a full crowd of Immortal Beings, this other realm came later, high and holy. 
First, verily, Savitar’s strong-pinioned Eagle was born: and he obeys his law for ever.
“Afterwards arose this other adorable (deity), together with the host of the immortal world, 
the bright winged Garutmat, born before Savitar obeyed his law.”
a
the West (‘as in Spells’) became the other one
[as]  the adorable (matrix-) world of abundance ,
b
(where) in truth the Eastern eagle (-form) (suparNa) [as]  SavitR
was transformed (!) [into]  the (matrix-) vulture (-form) (Garuda) ,                        [‘heron as Bennu’] 
[.. something with “law” – very unclear …]  ;
     here ,
     the question is ‘would they say that the eagle transformed into a vulture’ 
     but the other RV already lists all the forms ; where TRANSFORMATION is important ;
     and because of this juxta better ‘west vs east’ as ‘before and after’ (same words) ;
 
4 As warriors to their steeds, kine to their village, as fond milk giving cows approach their youngling, 
As man to wife, let Savitar come downward to us, heaven’s bearer, Lord of every blessing.
“As cattle hasten to the village, as the warrior to his horses, as affectionate milk-giving cows to 
the calf,as a husband to his wife, so may Savitar, the upholder of the sky, the desired of all, hasten to us.”
a
as cattle to the village , as warriors to the horses ,
as the cow of benevolent milk to the calf , as a man to the wife ,
b
so SavitR comes as the supporter of the (matrix-) sky 
[for]  every (kind of-) treasure ;
 
5 Like the Aṅgirasa Hiranvastupa, I call thee, Savitar, to this achievement: 
So worshipping and lauding thee for favour I watch for thee as for the stalk of Soma.
“As Hiranyastûpa, the Angirasa. summoned you to this food, so I, praising you for your 
protection, watch before you as (worshippers) watch before the filament of the Soma”
a
likewise the Aṅgiras (‘bard’ , this author) Hiraṇyastūpa (‘goldie-lock’, name)   +
invoke you to this achievement ,
b
as the singing [for]  your support 
[and]  the praise [by]  me having overseen the Soma [now]  as the beam of light .     (?)
     here ,
     included this last line for ‘they maintain the situation with their enchantments’ 
     as the very reason we need to declare these things to Him !
 

end