[theme] : [Rgveda books 4-6] Agni the (matrix-) ‘morning star’ :
he ‘smote the faces of the Dasyus (‘cherubim’) of the demon (eden-) star’
and now ‘he guards the seat (‘4 vessels place’) of falsehood’ (‘of eden’)
as ‘the pretty and mysterious place of pRisni’ (‘the eden-virgin’) ;
wherefore ,
no ‘blazing torch between both ox halves’ (Gen.15) but ‘the eden star’ !
and the promise of God’s covenant ‘then I give you the (eden-) land’ !
| before base 10 we found the ‘Eden-star theme’ that is said to have wings as if of a great eagle flying back to tsiun when we will have found it ; and because of these chapters here , the wing’s ‘V’ must represent both the vectors of the Eden-realm and the slanted matrix one which the Eden-star ruled being in the center ; but because in Genesis15 the ‘both ox halves’ represented ‘the Leviathan & Behemoth realm’ there was no ‘torch’ but a torch like a star... ! it’s all very tricky to restore , but [in Genesis14] the ‘four kings even five’ were the Locusts with their chief (‘Horus’) who is ‘Melchizedek’ at the end receiving base 10 [and 7 & 4] from Adam as pretext for the ‘star’ theme in chapter (15) having in [7] “then I give the (eden !-) land” following the context of the Eden-star theme ! |
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we have another set of links to other (prophets-) chapters now :
the ‘sun + with wings’ [Mal.4] can be ‘the (eden) star as with eagle’s wings’
and ‘the ram goring with two horns’ [Daniel] almost literally so shows here ;
then several chapters having “neck” – also here – as the four vessels place ,
but we do one more push to finish the books here
| adding this while blushing , >> but we simply have no better concept to offer , perhaps imagined as some Tesla construct — the star shoots lightnings but he also is “fed” by the four vessels as ‘a lightning into them’ [the ‘tongue’ often mentioned in these books] but , perhaps , also by “seven other poles” (‘transformators’) maybe said as “trees” that supply the energy of the seven-fold flame to the star — also since they keep talking about ‘blackened’ as if their star burns that place [‘these trees’?] ; we do not want to make a joke of the concept and this aspect is not so important , but expanding on the made pic in main page ; trying to understand ‘the trees’ here that can be ‘wooden-vessels’ as well and the “shrubs” from which the matrix star steals ; |
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while the main question still is “WHY would God make a construct like this” ,
why not just a secured realm that could not be defeated : but perhaps that
is linked to ‘the free will’ and importantly “perhaps He anticipated that these
type concepts would be stolen — but with the goal to erase the demon race
as final judgment for having made Eden desolate” , and forever erasing the
problem of ‘(matrix-) good & evil’ — their evil loveless ‘dualism’ ;
but [sadly] that brings us to huge theological problems we cannot answer …
perhaps also the aspect of “Eden being a step-down of Heaven” can play ,
as “though fully supported by Heaven she is not Heaven” being created as
the outpost of [fortress for] Heaven in the region that the demons occupied
[which could not happen to Heaven of course] ,
having a sun and moon as cyclical seasons while we basically are animal
souls (-but per the cherubim) being a different ‘lower’ class as the angels ;
perhaps in this ‘step-down’ situation and especially what the matrix made
of the Behemoth and Leviathan realm only these constructs were possible
(even though ‘a step-down of heavenly energies’ sounds rather Kabbalistic)
and this could defend the themes we are dealing with here ,
that have become so … extreme that no one of Jacob would accept them
| overview [continued] : |
[not shown are phrases confirming those in the previous books 1-3 page ,
while “Agni cooperates with Mitra” , probably base-12 , we need to investigate]
Agni (‘their star’) fights for the sake of the cattle (‘serpent-race’)
… as we posed in previous page : they are all kinds of evil-animal-souls ,
and many Rgveda authors have ‘animal names’ like ‘dog’ and ‘ant’ ;
they are “five races” but wouldn’t call themselves ‘serpent race’ ;
he hovers over the new-wrought pillar
… probably as ‘adapted place at the (eden-) main vertical Vector’ ;
as guarding the seat of falsehood
… that can only be ‘of eden’ — or what would it be ?
the ‘seat’ (‘throne’) also in the Scroll as the 4-vessels place
[so that Is.14 was ‘the seat OF the star’ not ‘throne above the stars (‘binary’)’ ?
or ‘[the enemy] placed their star at the seat’ ?
the seat now as the altar
… like the Pyramid Text [with pic , see main page] having ‘the star at the altar’
[that one still needs be finished]
and when born , Agni smote the Dasyus (‘the 4 cherubim’) with light
… maybe in context “the faces of the cherubim surrounding the eden-star” & see next ,
perhaps as a more complete saying ,
for he smashed ‘the faces of the Dasyus’ of the demon (‘star’) with the weapon
… there was a mistake in the transcription : it was not ‘slay the nose-less Dasyus’
[where (-as) is either ‘mouth’ or ‘face’] but the word ‘no, not’ (as negation)
looking very much like the word ‘face’ was erroneously added before ‘face’ ,
and important because it confirms the concept that we already had opted !
the demon , ‘hisser’ (suSNA) looks like the Sumerian Anzu-bird & see next ;
the ‘weapon’ is their Vector [-coming from Orion] ;
as removing the hostile speakers (‘the faces’) from the residence
… because the faces ‘spoke’ and ‘thundered’ [also against them]
and compare the ‘thundering voice of the cherubim’ in Rev.6 ;
and now he is the bull (‘star’) with 1000 horns
… earlier as ‘1000’ eyes’ but either way by the stolen factor-10 ,
and with his two horns (‘vectors’) he gores the demon (‘eden-dawn’?)
… because he sits at place at the eden-vector where also the matrix-vector begins
[like a ‘V’] , and because previously was said ‘he shines far and wide’ and battles
‘(eden-) sorcery’ it could be ‘eden dawn’ according to his nature
[this looks like ‘the ram and the goat’ in Daniel ?] ; and see next ,
he as newly-born brought the fire-sticks (‘both vectors’) to life
… the eden-star ‘with wings like an eagle’ can also have been the ‘V’ theme
where – perhaps – also energy was sent into their axis to clean the corrupted realm ;
but now they corrupted the energy for both vectors ;
as the strong-necked one gathering the enemy’s wealth
… the ‘neck’ is that same [4-vessels] place , like in the Spells ;
the Scroll combines ‘neck’ with ‘wings (!) – something flowing – a yoke’ [Is.8 & 10]
and with ‘river – nations (of demons) – and jaw (sic)’ [Is.30] , with ‘the eden-virgin’
[Is.52] and a host of other corrupted examples ;
and he guards the holy law (‘order of the [‘of their’] universe’)
… for within their base-12 he makes the seasons of the year ;
by context ‘Mitra’ can represent that base-12 , see next ,
with Mitra who with his light concealed the darkness (‘eden realm’)
… though this Mitra is a bit vague (as is his partner) and we haven’t yet found
a number ’12’ at him ; but this is the ‘heavens will roll back like a scroll’ theme
[we had the ‘base-10 in their background’ as the figure PuruSa , see page] ;
who separated the two bowls (‘Behemoth & Leviathan’)
… but as ‘the extra matrix-layer on top of the Eden house’ ,
similar to how (Sumerian) Ninurta parted Tiamat like fish-halves ;
Agni wins for his people a 100-fold and 1000-fold strength
… by the same stolen base-10 ; where in a chapter about the smitten corner-stone
the ‘100 strongholds of the demon’ [Eden] show and even a ‘1000’ [see above] ,
but that factor 10 was executed by the (eden-) star [-yet powered by the stone] ,
while the by him occupied place is called ‘the 3-fold seat’ (multiplying 10) ;
drinking , his tongue like a thunderbolt [into] the [4] vessels
… as in the previous page ,
but if [in them?] are ‘trees with woolen foliage’ still is unclear ,
also here are chapters having ‘puts his tongue on the shrubs’ ,
as the four-horned (-place) , three feet , two heads and seven hands one
… like the ‘4 eyes’ this is a more clear reference to the four vessels ,
the 3-fold eden-axis has a double head (because occupied)
and the hands must be the 7-fold fire going up ;
he as bright (-white) bull has been milking the dappled udder (-fór the eden-virgin)
… the line-up is a horror and so is to interpret it :
the ‘udder’ means ‘the eden-vector’ carrying this occupied place ;
the point is that pRisni is ‘variegated, dappled’ but also ‘the mother of the Maruts’
[the Locusts that stole a body from the eden-virgin] and that notion should be
included here — as her former place because now she & the star are in the
matrix north : question is , would they phrase it like that ? [but see below] ;
they do mention (the demon-star as the ‘hisser’ suSna but perhaps they had
less problems with mentioning ‘the mother (in the star)’ pRisni .. ?
Agni is now red-reddish but did we see he was ‘white’ in the beginning ?
and hence the udder is ‘dappled’ ? but that isn’t a good subject for ‘dappled’ ;
the page has ‘Pṛśni the Bull hath milked the pure white udder.’ ;
at the height are the 7 ingredients , at the dappled summit (-of the eden-virgin)
… same thing here : (pRSTha) ‘height’ resembles (pRsni) ‘the virgin’ , as pun ,
where also the 7-fold flame emerges ; and continued :
(Agni) at Prsni’s (‘eden-virgin’) pretty and mysterious station
… we need many examples to confirm any theme ;
he protects the (matrix-) evening
… this can be important because compare Genesis ‘it was evening and morning’
since the matrix-day is the eden-night and the turning-point may be ‘the evening’ ;
the day’s darkness and light as (2-) alternating (and revolving-) atmospheres
… as opted in previous page — because there’s nothing to eclipse their land
some kind of ‘shadow rotates over it’ half of the day ;
it then talks about ‘warp and woof and to weave’ but is unfollowable ,
perhaps the ‘horizontal & vertical threads’ relate to how that ‘darkness and light’
is being made —
curiously Leviticus 13:48-59 has the same three words but also shows ‘garment’
and ‘greenish & reddish’ and ‘article’ [-that can be ‘vessels’] ‘ : did this explain
the garments of dew theme ? and some Esau knew the Rgveda ?
like with the ‘goring with horns’ ?
the (matrix-) dawns by the sealed shining-doors in the cow-pen of darkness
… first time we see ‘shining doors’ [as the captured eden binary sun & moon]
and a term for ‘the gate region’ of the gloomy realm
(the matrix-) split open the mountain (‘tsiun’)
… as the start of their steal ;
Agni stole the dawns and smote the former main stone (‘corner-stone’)
… ‘stone’ as [word-] asna , now at Orion ;
again showing that they first captured the 4-vessels place ,
and Agni is praised by the mill-stone pressing soma
… the matrix-millstone on top of the corner-stone , making soma :
but ‘the gladdening drink soma’ and ‘ghee [fat] ‘ is tricky to distinguish
because one must belong to the 4-vessels place and the other to the seven
flames [-and extended ‘to the corner-stone theme’] ; and sometimes both
terms seem to be used with this star theme — who also sends the 7 rivers
from this place to the corner-stone
the serpent-race calling themselves ‘the Aryans’
… though that word is contextless , it proves that the Third Reich was but
another attack on Jacob and invented by the sons of the serpent-race
also as excuse to start their 1948 plot of land to deceive Jacob with ;
the ‘Aryan’ serpent-race in the other reality is ‘white’ as opposed to our
beautiful Originals with ruddy-golden complexion , and their serpent sons
on earth used this idea to ‘justify’ the cause of World War II by projecting
this concept upon the poor German (Jacob) people by their overlords
| book 4 |
[skipped a number of expressions that [also] already showed in books 1-3]
2
3 I laud the ruddy steeds who pour down blessing, dropping oil, flectest through the thoualit
of Order. Yoking red horses to and fro thou goest between you Deities and mortal races.
[double horse – friend – surface (?) – double red (‘their red’ rohita)
fixed order – thinking (man) – the mind – swift – begging (?) (i)
red-reddish (‘of eden’) – joining, yoking – you
and – the deities – the tribes / dwellings – to – and – mortals]
9 Whoso brings gifts to thee Immortal, Agni, and doth thee service with uplifted ladle,—
Let him not, sorely toiling, lose his riches; let not the sinner’s wickedness enclose him.
…. the ‘raised ladle’ to throw ghee into the fire , a ritual done by the people
resembling the ghee for the star ; a spoon also shows in (egyptian-) Seti I’s tomb ?
AI : “in the mural paintings of the tomb (KV17) of pharaoh Seti I figures are depicted
holding an object that resembles a long-handled spoon , an arm-shaped censer known
as (amshat) used for burning incense during religious rituals” ;
there you go :
of course the Esau dogs had to print their money-making signature across the spoon
and wouldn’t publish more of the glyphs but the shown ‘to (matrix-) existence. to give.’
so that we cannot see the subject — but the spoon belongs to their star theme ;
implying this Seti was a serpent-son ,
15 May we, Aṅgirases, be sons of Heaven, and, radiant, burst the wealth-containing mountain.
…. as ‘keep breaking open the wealth-containing mountain’ , tsiun ;
3
3 A song of praise sing to the God Immortal, whom the stone, presser of the sweet juice, worships.
…. stone for pressing-out soma (gravan) ,
[immortal – praising – the mill-stone – like – one who extracts / presses soma]
…. but also this is contextless : it only suggests a relation of the star with the
place Orion where the crystal floor is imprisoned ;
10 Agni the Bull, the manly, hath been sprinkled with oil upon his back, by Law eternal.
He who gives vital power goes on unswerving. Pṛśni the Bull hath milked the pure white udder.
[belonging to / coming from the height – tremble (?) – has moved
the bull – bright white – has milked – pRsni – the udder]
… the bull Prsni has milked the udder , prsni similar to the [word] ‘height’ ;
pRsni “dappled, variegated” and “name of the mother of the Maruts” [the Locusts] ,
the eden-virgin ; chapter 52 here has ‘O Pṛśni’s Sons: ye, Maruts’
who protect ‘the golden chariot’ (same 52) as the canopy over the star ;
so it reads ‘the bull has been milking the udder [belonging to] the eden-virgin’ !
where ‘the height’ is ‘the place of the 4 vessels’ ;
11 By Law the Aṅgirases cleft the rock asunder [‘split open the mountain – tsiun’]
5
5 They who are full of sin, untrue, unfaithful, they have engendered this abysmal station.
… this cannot be true even in itself ; the ‘full of sin’ etc denotes ‘Eden’
then “is generated (-by the matrix) – the deep (‘deep, grave, mysterious’) – station (-of Agni)”
but as ‘station in the deep’ as opposed to above (dictionary) ;
6 This Pṛṣṭha [‘coming or belonging to the height’ , the 4 vessels place] hymn,
profound and strong and mighty, of seven elements, and with offered dainties.
… the ‘seven – ingredients’ (dhatu) ;
7 Established on the height, on earth’s best station, above the beauteous grassy skin of Pṛśni.
[obtaining (?) – grass / corn – hide / skin – on / from – pretty
pRsni (‘eden-virgin’) – summit / prominent (etc)
earth (‘but which one?’) (rup unusual) (‘field’?) – elevated (?) – circle (?)]
… only ‘obtaining the former place of the virgin’ is an option also per 6 and next ,
8 When they have thrown as ’twere the cows’ stalls open. The Bird protects earths’ best and well-
loved station.
10 He then who shone together with his Parents remembered Pṛśni’s fair and secret treasure,
Which, in the Mother Cow’s most lofty station, the Bull’s tongue, of the flame bent forward, tasted.
[then – brilliance – the double-father – together / in / at / by / etc – the mouth / face
having considered –
secred / concealed / pretty – pRisni (‘the pretty concealed place of the virgin’?)
the mother – station – near / before – to be / obtain – the bull – light
sustain / wield / raise (but noun) – the tongue]
… impossible but it still is about having obtained that pretty place ;
6
3 Eager he rises like the new-wrought pillar which, firmly set and fixed, anoints the victims.
… ‘hovers over the newly begotten pillar’ and ‘anoints the servants’ ;
44 When sacred grass is strewn and Agni kindled,
… ‘on the strewn sacred grass’ , often used theme , as ‘purified place’ ?
interesting context is that they are ‘cattle’ , evil-animal-souls ;
oh grin , continued : “Agni the Priest, like one who tends the cattle”
7
1 Brghus
10 His sharpened tongue he layeth on the brushwood, and with his teeth e’en solid food consumeth.
10
5 Just at this time of the day and the night thy look is the sweetest:
It shineth near us even as gold for glory.
6 Spotless thy body, brilliant as gold, like clarified butter:
This gleams like gold on thee, O Self. dependent.
11
1. THY blessed majesty, victorious Agni, shines brightly in the neighbourhood of Sūrya.
Splendid to see, it shows even at nighttime,
… probably ‘joined [with] ‘ this Sun (upaka) since everwhere he is at a distance ;
5 Immortal Agni, thee whose voice is pleasant, as first in rank, as God, religious mortals
Invite with hymns; thee who removest hatred, Friend of the Home, the household’s Lord, unerring.
6 Far from us thou removest want and sorrow, far from us all ill-will when thou protectest.
Son of Strength, Agni, blest is he at evening, whom thou as God attendest for his welfare.
… again showing that he ‘speaks’ ; the ‘want’ (lack) also shows in spells
as ‘the weary (matrix)’ that now is rich ;
the ‘evening’ may be ‘the time that the Eden-day would have started’
since their night is Eden’s day , as the point of transition
(and ‘the new day starting in the evening’ in Genesis relates to this)
where verb (pa) reads ‘protect the (matrix) evening’ in this context ;
12
2 Whoso with toil and trouble brings thee fuel, serving the majesty of mighty Agni,
He, kindling thee at evening and at morning, prospers, and comes to wealth, and slays his foemen.
… in ‘the evening and morning’ (even though uSsas ‘dawn’ is used) ,
it can be ‘that they sustain Agni by their rituals with that ladle’ (line 1) ;
14
2 Producing light for all the world of creatures, God Savitar hath raised aloft his banner.
Making his presence known by sunbeams, Sūrya hath filled the firmament and earth and heaven.
3 Red Dawn is come, riding with brightness onward, distinguished by her beams,
gay-hued and mighty.
… Savitar (Bennu-bird) for their base-12 year imprisons the eden-star in their north ,
Surya is ‘this sun’ that will go dark and the ‘red-reddish dawn’ is by Agni ;
51 [‘dawn’]
1. FORTH from the darkness in the region eastward this most abundant splendid light has mounted.
Now verily the far-refulgent Mornings, Daughters of Heaven, bring welfare to the people.
2 The richly-coloured Dawns have mounted eastward, like pillars planted at our sacrifices,
And, flushing far, splendid and purifying, unbarred the portals of the fold of darkness.
3 Dispelling gloom this day the wealthy Mornings urge liberal givers to present their treasures.
… the ‘sisters’ can be ‘many dawns’ , but they mount ‘from the east’ ;
pillars cannot be plural , and ‘the doors of the dark-gloomy realm’ is Eden ;
52 [‘dawn’]
5 Our eyes behold thy blessed rays like troops of cattle loosed to feed.
Dawn hath filled full the wide expanse.
6 When thou hast filled it, Fulgent One! thou layest bare the gloom with light.
After thy nature aid us, Dawn.
7 Thou overspreadest heaven with rays, the dear wide region of mid-air.
With thy bright shining lustre, Dawn.
58 [‘ghee’]
1. FORTH from the ocean sprang the wave of sweetness: together with the stalk it turned to Amṛta,
That which is holy oil’s mysterious title: but the Gods’ tongue is truly Amṛta’s centre.
2 Let us declare aloud the name of Ghṛta, and at this sacrifice hold it up with homage.
So let the Brahman hear the praise we utter. This hath the four-horned Buffalo emitted.
3 Four are his horns, three are the feet that bear him; his heads are two, his hands are seven
in number. Bound with a triple bond the Steer roars loudly: the mighty God hath entered in to mortals.
[1] at the navel (‘eden gate’) the ghee [fat] of immortality is stolen by the tongue [of Agni] ,
[2] the ‘four horned buffalo’ (gaura) , per context the 4 vessels place ,
[3] [four – horns – three – his – feet , two – heads , seven – hands ;
[by] the threefold – bond – the bull (Agni) – roars]
… not sure why the eden-vector would be three-fold
but the 7 are the seven streams of fire ;
4 That oil in triple shape the Gods discovered laid down within the Cow, concealed by Paṇis.
Indra produced one shape, Sūrya another: by their own power they formed the third from Vena.
5 From inmost reservoir in countless channels flow down these rivers which the foe beholds not.
I look upon the streams of oil descending, and lo! the Golden Reed is there among them.
[4] the ‘three fold fat’ because of previous ? ; but they ‘thought of it’ ,
the Panis is ‘seller’ or ‘things to be sold’ read ‘stolen eden constructs’ ;
[5] [this – running (pl.) – pleasant –
ocean (‘region above the gate’) +[by] the 100-fold + cow-pen (?)
the foe [‘we’?] – (is) not – aware ,
the ghee [fat] – channels-fountains – on / to – shines bright / appears
gold – the rod – midst – of him]
… so the golden ghee [as seven flames] runs up in the middle of the eden-axis ?
7 The streams of oil in swelling fluctuation like a red courser bursting through the fences.
9 Where Soma flows and sacrifice is ready, thither the streams of holy oil are running.
… probably ‘the purified fat’ becomes ‘soma’ at the corner-stone [with mill-stone] ;
| book 5 |
1
5 The noble One was born at days’ beginning, laid red in colour mid the well-laid fuel.
Yielding in every house his seven rich treasures, Agni is seated, Priest most skilled in worship.
… likely “he births (jan) the beginning of the day” for that is his nature ;
the ‘red-reddish (‘eden type’) trees [=vessels] ‘ , ‘at the house of seven riches’ ;
7 Him who spread out both worlds by Law Eternal they balm with oil, strong Steed who never faileth.
… likely ‘he extends – [to] the behemoth & leviathan realm – of heroic (?) – order
[as] purified – [with] ghee [fat] ‘ ;
this was also the intent in the Eden version but because these streams
now are tainted they keep both realms corrupted ….
8 That strength the Bull with thousand horns possesses.
… or ‘1000 eyes’ or ‘spikes’ , but by factor 10 ;
2
3 I saw him from afar gold-toothed, bright-coloured, hurling his weapons from his habitation
… ‘habitation’ is ‘field’ (kSatra) like in the spells SEPTT from ‘Sirius’ ,
and the ‘tusk of gold’ , the same as his ‘tongue’ (or ‘tail’?) ;
4 They who were grey with age again grow youthful.
… probably the same ‘weary’ theme as earlier ;
7 Thou from the stake didst loose e’en Śunaḥśepa bound for a thousand;
[the dog – indeed – the penis – divided / mowed (‘noun’)
1000 – sacrificial stakes (‘posts’) – loosened]
Agni – has liberated – the shackle]
… this time ‘when the eden star had 1000 points’ ?
9 Agni shines far and wide with lofty splendour,
He conquers godless and malign enchantments, and sharpens both his horns to gore the Rakṣas.
… he conquers ‘malign eden-sorcery’ (maya) and both horns are both axis ;
reminds of Daniel and the ram goring with horns >> the star theme ?
the RakSas are ‘evil eden concepts / constructs’ ;
12 May he, the strong-necked Steer, waxing in vigour, gather the foeman’s wealth
… the neck as the place of the 4 vessels where their matrix-axis starts as a ‘V’
from the eden-vector ; glyph NEHBT as NEHBKAu the serpent with two heads ;
the foe is eden here ;
3
9 O sapient Agni, when wilt thou regard us? When, skilled in holy Law, wilt thou direct us?
… the holy order is ‘the order of the universe’ including ‘the year for behemoth
and leviathan’ which shoud be eden’s 10 months ;
5
11 Most Youthful Agni, verily thou bearest thy praiser safely over all his troubles.
Thieves have been seen by us and open foemen: unknown have been the plottings of the wicked.
… likely ‘thieves as wicked beings’ , angels from Heaven ;
6
4 God, Agni, we will kindle thee,
… probably ‘by their specific ritual’ to keep him kindled ; see earlier ,
9
3 Whom, as an infant newly-born, the kindling-sticks have brought to life,
… the verb is singular so hé brought the fire-sticks (both vectors) to life ;
4 Yea, very hard art thou to grasp, like offspring of the wriggling snakes,
When thou consumest many woods like an ox, Agni, in the mead.
5 Whose flames, when thou art sending forth the smoke, completely reach the mark,
When Tṛta in the height of heaven, like as a smelter fanneth thee, e’en as a smelter sharpeneth thee.
[4] the ‘hard to catch’ seems original because of ‘serpentine-windings’
because he is revolving ?
and ‘scorching [-eden] [by] the trees [=vessels] , or ‘scorch the vessels’ ?
or ‘scorching the sacrificial-animal (but what) through the vessels ?’
[5] the (matrix-) sky of Trita , their 3-fold dimension ;
6 May we, averting hate, subdue the wickedness of mortal men.
… or ‘may we overcome (‘press forward to’) – the danger [-ous] / evil / sin – mortals’
10
5 O Agni, those resplendent flames of thine go valorously forth,
Like lightnings flashing round us
11
1 With oil upon his face, with high heaven-touching flame, he shineth splendidly, pure, for the Bharatas.
2 Ensign of sacrifice, the earliest Household-Priest, the men have kindled Agni in his threefold seat,
With Indra and the Gods together on the grass let the wise Priest sit to complete the sacrifice.
3 Pure , unadorned, from thy two Mothers art thou born: thou camest from Vivasvān as a charming Sage.
With oil they strengthened thee, O Agni, worshipped God: thy banner was the smoke that mounted to the sky.
… the ‘two mothers’ must be ‘the matrix base 12 year’ from the base-10 eden year
for which he is not responsible but he makes the seasons for base-12 ;
the ‘three-fold seat’ refers to that previous chapter ;
5 For thee, O Agni, is this sweetest prayer of mine: dear to thy spirit be this product of my thought.
… so they do interact with the star , compare that ritual ;
12
4 Agni, who guard the dwelling-place of falsehood
[agni – guarding – the seat of – falsehood , [for] the gained – brilliances]
… the ‘seat’ (throne) shows in the Scroll as the four vessels place ,
and can only be ‘in eden’ — or what matrix-place would it be ?
14
4 Agni shone bright when born, with light killing the Dasyus and the dark:
… as ‘he smote – the (4) cherubim – [of] the darkness (‘eden realm’) (-tamas)’ ;
he cannot have ‘killed’ them (also -han) and it makes little sense that he
smote the faces as images of the cherubim on the eden-star ;
29
1 The Maruts gifted with pure strength adore thee, for thou, O Indra, art their sapient Ṛṣi.
2 What time the Maruts sang their song to Indra, joyous when he had drunk of Soma juices,
He grasped his thunderbolt to slay the Dragon [=serpent] , and loosed, that they might flow,
the youthful Waters.
… so Indra is ‘Horus’ [-and not the corrupted Behemoth realm] ?
because the thunderbolt is the matrix-vector (from Orion) to this place ;
9 What time ye came with strong steeds swiftly speeding, O Uśanā and Indra, to the dwelling,
Thou camest thither -conquering together with Kutsa and the Gods: thou slewest Śuṣṇa.
10 One car-wheel of the Sun thou rolledst forward, and one thou settest free to move for Kutsa.
Thou slewest noseless Dasyus with thy weapon, and in their home o’erthrewest hostile speakers.
[9] suSNA ‘hisser’ (?) looks like the shrieking Anzu-bird (eden-star) in Sumerian lore ,
[10] the ‘smashed – the not – faced (mouth) (pl.) – Dasyus – [with your] weapon
down – the residence – you removed / plucked up – adversary – speakers’ ;
… this looks much like ‘removing the thundering cherubim-faces from the eden star’
combined with the suSNa ;
Labouring at their task the men laid open the stall of Kine though firmly closed and fastened.
… this looks like the 7 Torches (also ‘kine’ elsewhere) in the sanctuary ;
again suggesting that they first attacked the four vessels place ;
| book 6 |
3
7 Like Heaven’s when scattering beams his voice was uttered: among the plants the radiant
Hero shouted, Who with his glow in rapid course came hither to fill both worlds,
well-wedded Dames, with treasure.
… the ‘light-containing-plants’ see books 1-3 ;
the ‘reaching both worlds’ (rodas, dual) as ‘behemoth & leviathan’
curiously as ‘(two) queens’ as dual word – no ‘masculine & feminine’ ;
4
He who sends forth,, Eternal Purifier, hath shattered e’en the ancient works of Aśna.
[pierced / he smote – the former main – demon stone (asna)]
… it’s always said that he smote the corner-stone as vRtra but here as (aśna)
as ‘voracious’ 1.164.1, 173.2 ; ‘demon’ 2.14.5, 20.5 and 6.4.3 (here) , 8.2.2
[7.67.7, 8.5.31 ‘devouring’] and the ‘piercing’ seems to be a pun ;
[not sure if the other word for ‘stone’ (asman? yes, shows right after this one
in the dictionary) is this one or their mill-stone] ;
8.2.2 “Washed by the men, pressed out with stones, strained through the filter made of wool”
… here multiple stones but 2 and at Orion [though the text doesn’t say the latter] ,
and strange that they’d call their own stone ‘demon’ ;
2.20.5 “He, Indra whom the Aṅgirases’ praise delighted, strengthened their prayer and made
their goings prosper. Stealing away the mornings with the sunlight, he, lauded, crushed even
Aśna’s ancient powers.”
…[stealing – the mornings (or ‘dawns’) – [for] the Sun(-light)
he pierced / he smote – the former main – stone] (same phrase as here) ,
the (purva) ‘old, former, ancient, precedent, first, next’ ;
this was in an ‘Indra’ chapter in book 2 as is next :
2.14.5
“Ye ministers, to him who struck down Svaśna, and did to death Vyaṁsa and greedy Śuṣṇa,
And Rudhikrās and Namuci and Pipru,—to him, to Indra, pour ye forth libation.
6 Ye ministers, to him who as with thunder demolished Śambara’s hundred ancient castles;
Who cast down Varcin’s sons, a hundred thousand,—to him, to Indra, offer ye the Soma.
… first name is a typo , was (asna) the stone ; suSna was ‘the hisser’ we had that
earlier in this page perhaps the star ; the (VyaMsa) is contextless ; the (Rudhikra) could be
from a lost root -red (rudh) but as eden-redness ; (Namuci) ‘not + letting go’ ? ;
(Pipru) we also had but contextless ;
[6] ‘who split / destroyed [with] a ‘flint-stone / thunderbolt / hammer’
the 100 strongholds of Sambara’ , but contextless ; ‘Eden’ ? note the factor 10 ;
here the word (aśman) is used following after (asna) in the dictionary ;
[6b] ‘scattered – the 100 – 1000 – [of] varcin’ ; (varcin) is ‘ demon’ but contextless ;
6
1 Calling the heavenly Priest to share the banquet,
who rends the wood, bright, with his blackened pathway.
2 White-hued and thundering he dwells in splendour, Most Youthful, with the loudvoiced
and eternal Agni, most variform, the Purifier, who follows crunching many ample forests.
[1] (vrasc) [verb noun] ‘to cut down or off or asunder, cleave, hew, fell [a tree] ‘ ,
so is it here ‘trees’ or ‘vessels’ (vana) ? ,
[in next 2 does not show ‘forests’] ;
3 Incited by the wind thy flames, O Agni, move onward, Pure One! pure, in all directions.
Thy most destructive heavenly Navagvas break the woods down and devastate them boldly.
4 Thy pure white horses from their bonds are loosened: O Radiant One,
they shear the ground beneath them,
And far and wide shines out thy flame, and flickers rapidly moving over earth’s high ridges.
[3] [flames – dispersed – [by] the wind] ,
[3] [trees – winning / acquiring / loving (pl.) (van) – courageous – break open / shatter (pl.)]
… ‘breaks open the vessels’ by the ‘navagvas’ (plural , unknown) ?
[4] ‘your – shining – lights – scatter (pl.) (cast [dice] ) – the ground’
… but which one ? he still is at the 4 vessels place and ksa looks like ksata ‘field’
that looked like the SEPTT field ;
[4b] ‘shining – on – the summit (‘ridge,surface’) – [of] pRisni’ ,
… either ‘the speckled summit’ (that place) but why say that ,
or “the surface of the eden-virgin” ;
[chapter 65] has “O Dawn who standest on the mountain ridges” but probably at Orion
for it has ‘mountain (sing. atri) ridge (sing.)’ ;
5 Forth darts the Bull’s tongue like the sharp stone weapon discharged by him who fights
to win the cattle.
Agni’s fierce flame is like a hero’s onset: dread and resistless he destroys the forests.
6 Thou with the sunlight of the great Impeller hast boldly over-spread the earth’s expanses.
… ‘fighting for the sake of cattle’ (them !) ,
prasiti : assault [noun] , a net for catching birds, a sphere ;
‘the tongue – [of] the bull – like – a bolt of lightning like – is cast forth
[an] attack – heat – agni / flame – irresistible – terrific
(he is) dividing (destroy / consume) / imparting / allotting / possessing – the trees / vessels’ ;
… this all looks like another description of ‘he drinks from the vessels’
after he breaks open the vessels [above] ;
7
1. Him, messenger of earth and head of heaven, Agni Vaiśvānara, born in holy Order,
The Sage, the King, the guest of men, a vessel fit for their mouths, the Gods have generated.
2 Him have they praised, mid-point of sacrifices, great cistern of libations, seat of riches.
Vaiśvānara, conveyer of oblations, ensign of worship, have the Gods engendered.
… ‘vessel, bowl, cup’ (patra) , why say that if the ‘trees’ were not ‘vessels’ also ?
the ‘great vessel’ [in 2] but other word
8
2 That Agni, when in loftiest heaven he sprang to life, Guardian of Holy Laws, kept and observed them well.
Exceeding wise, he measured out the firmament. Vaiśvānara attained to heaven by mightiness.
3 Wonderful Mitra propped the heaven and earth apart, and covered and concealed
the darkness with his light. He made the two bowls part asunder like two skins.
… ‘two bowls’ (dhiSaNe dual, feminine) , Behemoth & Leviathan
and conceal the ‘darkness (-as the eden realm)’ , and if Mitra is ‘light’
he must represent their base-12 [but then the problem is VaruNa his partner] ;
chapter 13 (here) has ‘Friend art thou of the lofty Law, like Mitra, Controller, Agni!’
and ‘holy law’ relates to ‘the order of the universe’ ;
6 So may we win for us strength. O Vaiśvānara, hundredfold, thousandfold, O Agni, by thy help.
… where just ago the ‘100’ and ‘1000’ still were of eden ;
9
1 ONE half of day is dark, and bright the other: both atmospheres move on
[the day’s – night – and – the day’s – light – [as] (2-) alternating (and revolving) – atmospheres’]
… because there is not anything to eclipse the matrix land ;
2 I know not either warp or woof, I know not the web they weave when moving to the contest.
… this is curious because ‘warp and woof’ also shows in the Scroll ;
(tantu) ‘warp, fibre, thread’ , (otu) ‘the woof or cross-threads of a web’ ,
[who / which – [they] weave – coming together – obtain / go [verb noun]
… what that has to do with the alternating day ?
11
4 Bright hath he beamed, the wise, the far-refulgent. Worship the two widespreading Worlds,
O Agni,
Whom as the Living One rich in oblations the Five Tribes, bringing gifts, adorn with homage.
5 When I with reverence clip the grass for Agni, when the trimmed ladle, fullof oil, is lifted,
Firm on the seat of earth is based the altar: eye-like, the sacrifice is directed Sun-ward.