ch. 22 – part III

Ramayana ch. 22 – part III

60. the rocks befalling; on all sides; perturbed; the sea; some others; drew up; strings; a hundred Yojanas; long; (in order to keep the rocks in a straight line).
protectively hovering-over; all the adjecent Sekht-field (marshes); (?); the (abtu) cauldron; (while) others; took the dimensional foreground (+); (by to tie-together) the Áat-fishing net (in top lampstand); to hundred-fold yoke (the region of the ten flames); to fetch and profit from (the place of the cherub’s wheel)

a) ‘rocks befalling’, nipatantaH,
we could not locate any ‘rock’, but root nipa,

  • nipa, ‘protecting’ (RV)
  • nipat, ‘to settle down, alight, to occur, etc’ (MH)
  • nipatana, ‘flying’ (MH)

the alight is a spell ter, “to hover over”, KHEN,
used term: protectively hovering over

b) ‘on all sides’ samantataH,

  • sana, ‘any, every’ (RV)
  • sana, ‘even, smooth, flat, plain’ (RV)
  • sana, ‘peace’ (RA) (of Saturn, h’etep)
  • sana, ‘level, ground, plain’ (RA,MH)
  • samanta, ‘neighbouring, adjacent’ (RV)

used term: all the adjacent Sekht-field (marshes)

c) pertubed, kshhobhayaamaasuH

  • kshad, ‘to dissect, divide, kill, consume'(RV)
  • kshaita, ‘chief of a race’ (RV)
  • kshaita, ‘landed property’ (RV)
  • kshaitrapatrya, ‘property, domain’ (RV)

cannot locate the term

d) ‘the sea’, samudram,

  • samudra, ‘sea, fresh water’ (RV) (eden related)
  • samudra, ‘name of large soma vessel’ (RV)
  • samudra, ‘name of immense high number’ (MH)
  • samudramahiSI, ‘chief-wife of the ocean (Ganges)’ (MH)
  • samudraminkhAya, ‘causing the soma-vessel to shake or move’ (RV)
  • samudranemi, ‘surrounded by the ocean’ (RA),
    but nemi- was the felly of the wheel;
  • samudranemi, ‘the earth’ (MH)
  • samudranemi, ‘name of pleasure-ground’ (MH)
  • samudravAsas, ‘sea-clothed, veiled in the waters’ (RV)
  • samudvah, ‘to lead away, to lift up, raise’ (RA,MH)
    high-number = wheel

used term: Abtu cauldron (?) (from mountain, glyph T’U)

e) ‘drew up’, pragRiHnamti,

  • pragRhIta, ‘accepted, taken, held forth or out,etc’ (RA)
  • pragRhya, ‘be taken or seized or accepted etc’ (RA)
  • pragrAhavat, ‘having the string of a balance (M-W)
  • pragrahavat, ‘who has seized, holding’ (RA)
  • pragraha, ‘reign, bridle’ (MH)
  • pragIta, ‘resonant with singing, vocal’ (RA,MH)
  • pragaNDI, ‘outer wall or rampart’ (MH)
  • pragai, ‘sing, celebrate, sound, praise’ (RV,MH,RA)

root pra-, forward, onward, forth, fore (fore-ground)
used term: taken the dimensional foreground (+)

f) strings: sutrANi,

  • sutr, ‘tying, binding, compose, etc’ (RV) rootword (glyph THES)
  • sutradhAra, ‘thread-holder, architect’ (MH)
  • sutraprota, ‘fastening with wires (as a puppet)’ (MH)
    prota, ‘set, inlayed’ (MH)
  • sutrAjAla, ‘a net made of yarn or coarse string’ (MH) (ÁAT net?)
    jAla, ‘trap, net, network’ (ja- is fish cluster)
  • sutrAkAra, ‘a carpenter, architect’ RA
  • sutrAlA, ‘a spindle’ (diff sources) (sic, compare diagram)

used term: (tied together) the Áat-fishnet (in top lampstand)

g) a hundred joyana’s,

  • yojaka, ‘yoker, harnesser’ (MH)
  • yojana, ‘that which is yoked or harnessed, a team, a vehicle’ (RV)
  • yojana, ‘distance’ (RV) (unclear how long)
  • yoyana, ‘use, application, arrangement, preparation’ (RV,MH)
  • daSayojana, ‘ten times fastened’ (RV) (lampstand region?)
  • noyojana, ‘enjoining, urging, impelling, commanding, directing,
    appointing to (locative case)’ (MH) (compare previous)
  • prayojana, ‘motive, opportunity, purpose, design, aim’ (MH)
  • rathayojona, ‘the yoker or harnesser of a chariots’ (MH)
    ratha cluster is about ‘wheel’
  • samAnayojona, ‘yoked in the same way, equally harnessed’ (RV)
    but related to ‘wheel’, “common object and purpose” (M-W);
    samA was ‘year’ (season),
    samANa, ‘common, general, universal’ (RV) read: wheel,
  • vAyiyojoka, ‘ “horse-yoker”, a driver or groom’ (MH)

context – “hundred” as Sata- (likely eden-related, Sa- );
the ‘connecting to 10′ could be related to the 10 flames; which’ area
must also be the horizontal-wheel of the cherub (chariot-yojona);
this region is ‘universal’, as ‘shared object’, and is to be yoked;
even named ‘vehicle’, where needs to be ‘teamed-up with’;
used term: to hundred-fold yoke (theregion of the ten flames,
the cherub’s wheel)

h) ‘long’, ayA,

  • Aya, ‘arrival, approach’ (RV)
  • Aya, ‘gain, profit, etc’ (MH)
  • Ayaj, ‘to receive through offerings, gain’ (RV)
  • Ayam, ‘to stretch, lengthen out, extend’ (RV)
  • Ayam, ‘to fetch (an arrow), draw near, put on’ (RV)
  • Ayam, ‘to show, make visable’ (RA)
  • Ayat, ‘to rest, to depend on’ (RA, MH) ‘to arrive on’ (RV)
  • Ayata, ‘extended, long, future’ (RA, MH)
  • Ayatana, ‘sanctuary’ (RA)
  • atyAyam, ‘going beyond’ (RV)
  • dAya, share, portion, inheritance’ (RV)
  • mAhamAya, ‘practising great deceit or illusion very illusory’ (RA)
  • paryAya, ‘course, lapse, expiration of time’ (MH)
  • parAyakrama, ‘order of succession, regular rotation or turn’ (M-W)
  • parAyaSas, ‘in succession, by turns’ (MH) (Sa- is eden)
  • parAyata, ‘extremely long or extended’ (RA)
    samavAya-cluster: ‘intimate and constant connection, inseparable relation
    (as described above), connection by inseparable inherence (M-W) (several)
  • mAhaAyajNabhAgahara, “receiving a share of the great sacrifice”,
    name of Vishnu/Anubis, (MH)

…not far from aryaman-cluster;
used term: to fetch and profit from (the place of the cherub’s wheel)

61. Nala; initiated; a monumental bridge; in middle; of the ocean; The bridge; was built; at that time; by the monkeys; of terrible acts.

Nala (the artificial-soul); initiated (a concealed); great raised dam (of sand); in the middle; the (ascended) Watercourse (of eden); was ritually sacrificed: in this manner; (namely by) the monkeys; as the sublime act of splitting

a) ‘initiated’, chakre,
appears to be the ‘covering, to conceal cluster’,-
cannot locate the word

b) ‘monumental bridge’, mAha setum,

  • setu, ‘that which binds or fetters’ (RV)
  • setu, ‘dike, dam, bank, bridge, any raised piece of ground separating fields
    (serving as a boundary or as a passage during inundations) (RV)
  • setu, ‘landmark, boundry, limit’ (MH)
  • setubandha, same bridge,
    bandha, ‘capture, arrest, imprisonment, custody’ (MH)
    bandha, ‘uniting, combining’ (MH)
  • dharmasetu, ‘barrier of law or justice’ (RA,MH)
  • nalasetu, same bridge, (RA,MH), nala as in the ape;
    nala was ‘reed’ (RA,MH) as artificial-soul, son of KHEPER,
  • sikatAsetu, ‘bank of sand’ (RA), where ‘sand’ is SHÃ, tuat V,

used term: great raised dam (of sand)

c) ‘of the ocean’, nada-nadIpate,

  • nad, ‘to make resound or vibrate’ (RV)
  • nad, ‘fill with noises or cries’ (MH)
  • nada, ‘roarer, thunderer, crier’ (RV)
  • nadanadIpati, ‘of the ocean’ (RA,MH)
  • nadI, ‘flowing water’ (RV) (feminine)
  • nadIpaNka, ‘”river-mud”, the marshy bank of a river’ (RA)
  • nadIvapra, ‘a high river bank’ (RA)
  • bhagnadamSTRa, ‘having the tusks or fangs broken’ (RA)

latter is about the lower-tile; ‘the banks of the solarplane’
is a common term in glyphs, “thundering-flowing-water”
is the name here, as ascended Watercourse,
used term: (ascended) Watercourse

d) ‘was built’, kriyate,
we could not find the root; kryA has ‘action, work, labour, performance,
activity, etc’ and as action-cluster, but no RV or RA listed;

  • kryA, ‘sacificial act, sacrifice’ (MH)
  • kryA, ‘last-ceremony-ritual’ (RV)

used term: was ritually sacrificed

e) ‘at that time’, tad
tad, ‘at that time, in this manner, this reason, etc’ (RV)

f) ‘of terrible acts’, ghora kharmabhiH,

  • ghora, ‘terrible, sublime, etc’ (RV) (rootword)
  • karmabhU, ’tilled or cultivated ground’ (sources)
  • karmabhUmi, ‘ the land or region of religious actions’ (RA),
    karma does not appear to have a root; except if the original word
    was a typo, and was ‘karman, ‘act, performance, labour, etc’, (RV);
    plus bhi- ‘to split, cleave, break, and would read,

used term: the sublime act of splitting

62, 63. some monkeys; were holding; the poles (for measuring the bridge); and; some others; collected the material; (some parts of bridge); were fastened; by reeds; and logs; by hundred s of monkeys; there; looking like clouds; and resembling mountains; proceeded by the command; of Rama.
others; took the dimensional foreground (+); the acquired axis north; in that manner; the dimensional background; (?); were fastened; eden’s covering stars; eden-garden acacia tree(s); by monkeys; the hundreds; in that place; the area of eden’s dew; by the Khemenu-mountains be cleaved; as the castle of foremost command; of Rãma (Saturn);

a) ‘were holding’,pragRiHnamti, (as line 60)
used term: taken the dimensional foreground (+)

b) the poles, daNDaan,

  • daNDa, ‘staff or stick for punishment’ (W-H),
    no root, probably from
  • daN, ‘staff, stick, pole, penis’ (RV)
  • daNDa, ‘a staff or sceptre as a symbol of power and sovereignty’ (MH)
  • daNDa, ‘the rod as a symbol of judicial authority and punishment, punishment’ (MH)
  • bAhaudaNDa, ‘”arm-staff”, a long arm’ (RA) (glyph — )
  • yamAdaNDa, ‘yama’s rod’ (RA) (birthsceptre)
  • yuktadaNDa, ‘pusishing justle’ (RA)

context as probably the TCHATCHANUT, ‘divine judges’, and their
fire-drills as obtained Q-axis;
used term: acquired Q-axis north

c) ‘some others’, apare,
rootword par- ‘paring’ (implies a double),

  • apara, ‘later, distant, beyond, etc’ (no RV) (background?)
  • para, ‘far, distant, remote, beyond,etc’ (RV)
  • para, ‘better or worse (quality)’ (RV)
  • aparA, ‘future’ (RV)

considered context, deriving from a-para (as Sita etc),
used term: dimensional background

d) ‘collected the material’ vichinvanti,
cannot locate,

e) ‘were fastened’ ba-bandhi-re,

  • babandha-, ‘to bind or tie on, tie to one’s self’ (MH)
  • babandha-, ‘to join, bind together, combine’ (MH)

f) ‘by reeds’, tRinaiH,

  • tR, ‘floating, crossing’ (rootword)
  • tR, ‘the stars’ (RV)
  • tRNa, ‘grass, herb, straw (often as uselessness)’ (RV) (glyph)
  • tRNarAj, ‘king of grass (vine palm)’ (RV)
  • rAj, ‘shining’, rootword, ‘to rule, king’ (RV)
  • tRNasoSaka, ‘name of a serpent’ (RV)
    soSana, ‘drying up, dryness,etc’ (RV,MH)
    (tziun/eden eye, as ‘dry place’?)

used term: eden’s covering stars (?)

g) ‘and logs’, khASThaiSsha, (wood cluster)

  • kaStha, ‘piece of wood, timber, stick’ (no RV)
  • kASTha, ‘a place for running, race-ground, course (also the course,
    path or track of the wind and clouds in the atmosphere)’ (RV)
    (like Apis bull running around, glyph H’EP?, is top of cube-H)
  • kAStha, ‘cardinal point’ (MH) (Hepi, one of Horus sons)
  • kASaya, ‘brown-reddish, garment’ (RA,MH)

used term: eden garden acacia-tree(s) (glyph Shent’)

h) ‘looking like clouds’, meghAbhaiH,

  • meghAbha, ‘resembling a cloud (name of a perticular small jambu tree)
    (sources; no RV), likely from
  • megha, ‘sprinkler (cloud)’ (RV)
    and bha-, ‘error, fault, delusion’, implying an eden cloud (dew?)

used term: area of eden’s dew (?)

i) ‘and resembling mountains’, parvataabhaishcha

  • parvata was Khemenu, top inside Sekht-fields,

used term: by the Khemenu mountains cleaved (?)

j) ‘proceeded by the command’, AJNA-puraHsaraiH,

  • ‘to perceive, understand,etc’ (RV)
  • AjNa, ‘to order, to command, etc’ (MH)
  • pura, ‘fortress, castle, city, place’ (M)
  • puraHsara, ‘attended or preceded by, connected with’ (MH)
“scene tuat V”
2] falsification — so far,
— for just one week into Sanskrit, we are not doing thát poorly..? Yes we have the problem of grammatical conjugation, and several other ones we are new to (especially the insertion of vowels), but the framework of expressions is standing, already. We are carefully enquiring around for a Sanskrit scholar who can help us out and criticize (and one who will not be offended with our version), but that may require some Time (which unfortunately, we have but very little of…).
b) the framework,
Just like with the glyphs, it appears crucial to try incorporate every meaning,
for example the term in previous verse “castle of Khemenu”:
in the spells you saw the term MENU, ‘fortress’, stepdown of KHEMENU,
and in Opening of the Mouth termed as “the corner-fortress ÁMEN” –
when a Sanskrit term as Pura has as root ‘city, fortress, etc’, where her stepdown
is PArvata, ‘mountain’ (into Parvati, Osiris’ feminine-dual, etc), we consider
it is an enough solid link to Khe-Menu as fortress-mountain,
(compare Jer.51, “..I am against you, you destroying mountain”), and the term
used as “preceeding” múst be incorporated into this context.
[the colour may be slightly different, but “foremost” cannot be far off:
considered how the spells use that term most frequently];
likewise, we carefully look at the cluster, whether the term appears to describe
an eden-aspect, or theirs; and which concept or region they seem to address.

c) more proof for You: that other ‘religion’, with that ‘Quran’ book,

– Until now, the text of this chapter does not indicate so much “a bridge”,
but a dam, a rampant, represented as the high mountain Khemenu;
compare the above scene of tuat V, “the mountain of sand’, SHÃ, located
in the mid-register, as the region of both tiles;
(and compare how the grand Gallery is ‘at an angle’, as well);

We simply lack words to describe our deep Contempt about that ‘religion’:
at least the Veda’s are honest (through dark, because of the concepts),
but at least she does not use hundreds of Flowery, disguising chapters
in order to suggest having a relation with old-israel.
She hasn’t.

On other pages in this site you can find how we described the ‘Hajj’ as
a complete Occult serpentine Ritual; but if you want to know the core of this
‘religion’, you just look up Sura 18:

[title: Zul-Carnain]
[18:83] They ask you about Zul-Qarnain. Say, “I will narrate to you some of his history.”

[18:84] We granted him authority on earth, and provided him with all kinds of means.

[18:95] He said, “My Lord has given me great bounties. If you cooperate with me, I will build a dam between you and them.

[18:96] “Bring to me masses of iron.” Once he filled the gap between the two palisades, he said, “Blow.” Once it was red hot, he said, “Help me pour tar on top of it.”

[18:97] Thus, they could not climb it, nor could they bore holes in it.

  • the Zul-Quarnain is the horned Canaanite deity, aka Osiris; and the ‘we’ is Allah-Menu.
    The “dam” is enough understandable by now; the “they” is us Adamites;
    and note how “his gods” granted him all authority.
    We realize very well, that the simple souls thinking they need to adhere this ‘religion’
    are completely Unaware of what the texts actually describe: blind as they are for the
    Masquarade of suggestive texts about “being related to Abraham”: but this is the
    Khenemu-mountain, MENU, leading his ignorant 1 billion footsoldier army.
    …just so you know whát you are up against.
  • we return to our chapter, but leave you with one more quote of that hateful book;
    addressing the Adamite originals, being kept inside their “walled fortress”, as the
    glyph KHERT NETER, “the divine cemetary below” —-
    remember, the term “youths” is always ‘adamites’, be it in the spells or Sumerian:

[18:9] Why else do you think we are telling you about the people of the cave, and the numbers connected with them? They are among our wondrous signs.

[18:10] When the youths took refuge in the cave, they said, “Our Lord, shower us with Your mercy, and bless our affairs with Your guidance.”

[18:11] We then sealed their ears in the cave for a predetermined number of years.
64. monkeys; constructed; the bridge; with trees; having blossom at the end of their boughs; some monkeys looking like demons; seized; rocks; resembling mountains; and peaks; of mountains; and appeared; running hither and thither.
the monkeys. constructed (fastened); the bridge; to the tree’s (of eden’s youth); blossoming boughs (at the place of the cherub’s wheel); (being) the demonic place of the large-bellied eden region of altered illumination; to seize for the house (of Garuda); (in order for) the upper tile B; as the praised mountain of splendour; of the flame at the end of the split-off Watercourse (+); as the praised mountain (of Garuda); of Sight; (which) abundantly streams around;

a) ‘having blossom at the end of their boughs’, pushhpitaagraiH

blossom, puspa

  • puS, ‘nourishing’ (rootword) ‘thrive, flourish’ (RV) (UATCH)
  • puSkara, ‘bowl of a spoon’ (RV) (top lampstand)
  • puSpaka, ‘self moving areal car of kubera, was carried off by RAvana,
    and used by him until he was slain by Rama, who then employed
    the car to transport himself and Sita back to (ayodhyA) (RA)
    (as “area of the wheel”)
  • puspa, ‘a topaz’ (RA) (see section below)
  • puspavat, ‘decorated with flowers, flowery, blooming’ (RV)
    (vat = ‘likeness’, so like flowers)
  • puspavatI, ‘name of a sacred bathing place’ (MH)
  • puspavenI, ‘name of a river’ (MH) (Watercourse)
    vena, longing RV
  • puspavenI, ‘garland of flower’ (RA) (tile area)
  • abhi puspa, ‘covered with flowers’ (RA)

used term: blossoming boughs at the place of the cherub wheel

b) ‘some monkeys looking like demons’, dAnava-sam-vibhAH

  • dAnava, ‘class of demons identified with asuras’ (RV,MH)
  • dAnava, ‘belonging to dana-‘ (MH)
  • dAna, ‘act of giving’ (RV)
  • dAna, ‘pasture, meadow’ (RV) (eden garden in tile?)
  • dAna, ‘distributor’ (RV)
  • pratipradAna, ‘giving back, returning’ (RA)
  • AdanA, ‘seizing’ (RV)
  • udAna, ‘one of the five vital airs of the human body (that which is
    in the throat and rises upwards)’ (MH)
  • uddana, ‘the act of binding on, fastening together, stringing’ (MH)
  • varadanA, ‘granting a boon or request’ (RA,MH) (several)
    vara, ‘environing’, circumferance, space’ (RV)
    vara, ‘precious, best, selected, etc’ (RA,MH)
    vara, ‘reword, favour, etc’ (RV)
  • vidAna, éxisting, being real’ (RV)


  • danu, ‘name of a daughter of dakSa’ (RV) (?)
  • danu, ‘name of a son of Sri, also called dAnava, originally very
    handsome, but changed into a monster Kabandha, (RV)
    sri, ‘serving’ (rootword)
    sri, ‘to cause to lean or rest on, lay on or in, fix on, fasten to,
    to direct or turn towards, (especially) spread or diffuse (light or
    radiance or beauty) over (locative case)’ (RV)
    Asrita, ‘inhabiting, dwelling in, resting on, being anywhere,
    taking one’s station at’ (RA, MH)
    meSasringa, ‘species of a tree’ (MH) (Sa- is eden’s)
    meSa, ‘ram, sheep’ (RV)
    parisrita, ‘standing round’ (MH)
    samsri, ‘to join or attach one’s self to, go for refuge or succour to,
    resort, cling to for protection, seek the help of (accusative) (RV,MH)
    satasri, ‘having a hundred angles or edges (said of the thunderbolt) (RV)
    trirasri, ‘three cornered’ (RV)
    upAsrita, ‘lying or resting upon, leaning against, clinging to'(RA)
    visri, ‘to set or put asunder, separate, throw open, open’ (RV)
    *** kabandha, ‘a big barrel or cask, a large-bellied vessel (metaphorically
    applied to a cloud)’ (RV) (wide rim, cauldron as wheel? )
    kabandha, ‘a headless trunk (shaped like a barrel; especially one
    retaining vitality ‘ (RA)
    kabandha,‘name of the son of Sri, punished by Indra, for insolently
    challenging him to combat;his head and thighs were forced into his body
    by a blow from the god’s thunderbolt, leaving him with long arms and
    a huge mouth in his belly; (RV) (read: inversed cherub wheel)

2] sam, ‘confused, altering, changing’ (rootword)

  • sam, ‘together with, with, altogether, etc’ (RV)
  • sam, equal, similar, same, completeness, union,

3] vibhA, ‘to illumine, shine’ but ‘distribute, divide, separate cluster’
used term: the demonic place of the large-bellied eden region of altered illumination

c) ‘rocks’, pAsanam, as line 58,
used term: their original upper-B tile

d) ‘seized’, gRihya,

  • gR, ‘sprinkling, sounding, invoking, making known’ (4 root terms)
  • gRbh, ‘grasping, seizing’ (RV)
  • gRbha, ‘dwelling place’ (RV)
  • gRdhrapati, ‘lord of vultures’ (RH) (=garuda = high place)
    the cluster changes into gRh-, as ‘abode, house, etc’ (many),

used term: to seize for the house (of Garuda)

e) ‘resembling mountains’, giriprakhyaan

  • gir, ‘invoke, praise’
  • gir, giri, ‘mountain’ (RV) (lofty mountain)
  • prakhyA, ‘like, appereance, resembling’ (RA, MH)
  • prakyA, ‘brightness, splendour (end of compound)’ (RA)

used term: praised mountain of splendour

f) ‘and peaks’, shikharaaNicha

  • s’ikhA, ‘peacock’s crest or comb’ (MH) (s’- is eden’s )
  • s’ikhANdin, ‘wearing a tuft or lock of hair, tufted, crested’ (MH)
  • s’ikhara, ‘ a point, peak (of a mountain), top or summit (of a tree), edge
    or point (of a sword), end, pinnacle, turret, spire’ (MH)
  • s’ikhara, ‘name of a mythical weapon’ (RA)
    astra, ‘art of throwing missiles’ (MH) (missile = word)
    astrabandha, ‘an uninterrupted series of arrows’ (RA) (word-string)
  • s’ikhara, name of a mythical club'(RA)
    gadA, ‘club’
    jagadAtman, ‘world-breath (wind)’ (RV) (marduk, evil wind from north)
  • s’ikharin, ‘a peaked mountain, any mountain’ (MH)
  • s’ikhin, ‘having a tuft or lock of hair on the top of the head’ (MH)
  • s’ikhin, ‘peacock’ (MH)
  • s’ikhin, ‘having flame (fire or fire-god)’ (MH)
  • s’ikhin, ‘name of a serpent demon’ (MH)
  • s’ikhipiccha, ‘peacock’s tail’ (MH)
  • agras’ikha, ‘having a pointed flame’ (RA)
  • catus’ikhaNDa, ‘four-tufted’ (tuS- in RV), (four KAR-shrines?),
    (tuS is the barley / chaff cluster)
  • paNcsas’ikha, ‘”5-crested”, having tufts of hair on the head'(MH)
    (as the 5th within the 4, the djed pillar?)
  • vAlis’ikha, ‘name of a serpent demon’ (MH) (Vali is lower tile, part I)

used term: the flame as end of the split-off Watercourse (+something)
(*pic, kartikeya, as Murugan, as Skanda; the peacock as vehicle means
ruling the deflected Watercourse-flame; the type Skanda likely being
egyptian NEFERTEM )

g) appeared, dRySya,

  • dRysa, ‘visible’ (RV,MH)
  • dRs, ‘the eye’ (RA), (as concept of Sight, glyph MAA)

term used: of Sight

h) ‘running hither and thither’, paridhavantah

  • pari, ’round about, around’
  • pari, ‘fully, abundant, rich’ (RV)
  • paridhAv, ‘to flow or stream round or through’ (RV)

used term: abundantly streaming around

B] blossoms, trees and almonds,
1] the end-point of original Watercourse

the ‘boughs with blossoms’, used word taru-, likely place-T,
though the root should be neutral, depending which term is connected;

  • tara, ‘crossing, passage’ (RV) (dimensions, between places-T)
  • tara, ‘name of a magical spell’ (RV) (wormhole-T’EP related?)
  • tarakSu, ‘hyena’ (RV,RA) (S-AB glyph, into Geb, earthgod, tile)
  • taraNi, ‘carrying over’ (RV) (glyph KHEN, to ferry-over)
  • taraNIa, ‘to be crossed (a river)’ (RV)
  • taras, ‘a ferry’ (RV)
  • tarSaNa, ‘desire, thirst’ (RV) (glyph AB, ‘thirst’, solarplane)
  • tarjana, ‘scolding, threatening’ (RV) (ja- is fish/atlantis cluster)
    into tar-u,
  • taru, ‘quick’ (RV) (unclear)
  • taru, ‘a tree’ (RV)
  • taruNa, ‘young, tender (RV), ‘new, fresh, youth (RA,MH)
  • tarus, ‘battle, overcomer’ (RV)
  • tarusanda, ‘group of trees’ (RV)
  • tarusyat, ‘attacking’ (RV)
  • tarutTR, ‘conqueror’ (RV) (root tR starting)
  • tarutra, carrying across [as a horse] RV (tree to where?)
  • das’Antarusya, ‘a distance of ten stations’ (RV) (see below)
  • dasyutarana, ‘crushing the dashyu’, (RV)
    dasyu, ‘enemy of the gods, ugly-faced,etc’ (RV) (tuat VII)
    dasyu, ‘not accepted as witness’ (RV)

root das-,

  • das, ‘fading away, become exhausted’ (rootword) (RV)
  • dasa, ‘demon’ (RV)
  • das+m, ‘wonderful’, (RV) (read: now theirs)
  • dasra, ‘name of the aSvins’ (MH,RV)
  • apadas, ‘to fail (become dry)’ (RV)
  • avidasha, ‘permanent, inexhaustible'(RV)
  • chandas, ‘incantation hymn’ (RV) (into chandra, moon?)
  • jAtavedas, ‘”having whatever is born or created as his property”,
    “all-possessor”(name of agi)’ (RV),
    agni is Thoth; this place is the end-flame of Watercourse,
    see part I for bas-relief in Seti tomb;
  • jAtevedas, ‘fire’, (MH)
  • kSodas, ‘water in agitation, rushing stream of water’ (RV)
  • mandasAna, ‘intoxicated, joyous’ (RV) (glyph TEKH)
  • medas, ‘fat, marrow’ (RV) (glyph ÃT, ‘fat’)
  • rodas, ‘heaven and earth (dual nr, prob. connected to Rudra)’ (RV)
  • rodasiprA, ‘filling heaven and earth’ (RV)
  • sadas, ‘a seat, residence, abode, dwelling, place of meeting,
    assembly (especially at a sacrifice)’ (RV) (s’- is eden)
  • sadaspati, ‘”lords of the seat or of the sacrificial assembly”, name of
    agni and indra’ (RV) (divine judges cluster)
  • sadasya, ‘”present in the sacrificial enclosure”, an assessor, spectator,
    member of an assembly (at a sacrifice)’, (MH)
    (compare again Seti I basreliefs)
  • udas, ‘to cast or throw up; to raise, erect, elevate’ (MH) (sic)
  • vedas, ‘science, knowledge, wealth’ (RV)
  • vidas, ‘to waste away, become exhausted, come to an end’ (RV)
  • vyudasta, ‘thrown or scattered about’ (MH)
  • yAdas, ‘any large aquatic animal, sea monster’ (MH) (yA, to travel)
    context: DAS is the original end-well of the Watercourse,
    where S’IKHARA was the end of the split-off the Watercourse

2) the end of the Watercourse at the 10 candles – from DAS to DAS’

  • if we apply the same syntax as glyphs, then the DAS stepdown
    must relate to the same aspects; so we have a solid chance that
    the 10 candles (*pic) is the very place of the original Watercourse,
    starting with next word, listed above in the Tar-cluster:
  • das’Antarusya, ‘a distance of ten stations’ (RV)
    das’ =10, and antarusya=station, restingplace; but that translation is
    invalid, since it needs to incorporate the taru; so either,
    “the ten /(of the tree) to attack” (tarusya, see above),
    “the ten /(of the tree) to battle/ to restrain” (tarus)
    “the tenfold-life/ of the tree/(to restrain)” (das’A, below); etc,
  • das’, ’10’, rootword,
  • das’A, ‘state or condition of life, period of life (youth, manhood, etc.),
    condition, circumstances’ (RA)
  • das’abhuji, (RV), bhuj, “bends, protection” (rootword)
    bhuj, ‘enjoy, use, posess, be of use, etc’ (RV)
  • das’abhujA, ‘ten-armed’ (source) [sic!] (compare words and pic)
  • das’abRhat, ‘having 10 large parts of the body’ (RV)
    bRhat, ‘lofty, high, tall, great, large, wide, vast, abundant’ (RV)
    bRhat, ‘height (also = heaven, sky)’ (RV) (or lampstand….)
    bRhat, ‘far and wide, on high’ (RV)
    bRhatI, ‘a part of body between the breast and backbone’ (source)
    bRhatketu, ‘having great clearness or brightness (said of agni) (RV)
    (but ketu was the trunk = lampstand! )
    bRhattva, ‘greatness, largeness, large extent’ (MH)
  • das’accadin, ‘ten-leaved’, (RV)
  • das’aka, ‘having 10 parts’ (RV
  • das’akakSya, ‘having 10 girths’ (RV) (a measure around something)
  • das’a kaNyatIrtha, ‘of the 10 Virgins’ (source) (sic)
    (the 10 virgins in scripture literally had ‘lamps’; just as the analogy of
    ‘no one places his lamp benaeth his bed’ – read, not shining)
  • das’aKarsa, ‘wick drawing (of a lamp)’ (sources)
  • das’ana, ‘a tooth’ (RV) (for us to know, tooth of solarplane BEH’)
  • das’anaccada, ‘equals danta’ (RA,MH)
    danta, ‘ivory tusk’ (RA, MH) (into ‘tooth’, see above)
  • das’apadma, ‘having 10 lotus-like parts of the body’ (RV)
  • das’aratha, ‘name of rama’s father, descendant of ikSvAku’ (RV)
    (we have no clue, perhaps Orion)
  • das’Sahasra, ‘(ten-thousand)’ (RV), (glyph TCHEBÃ, this region)
  • das’as’iras, ‘ten-peaked, name of mountain’ (RV) (s’- is eden’s),
    s’ira, ‘the head’ (MH)
    s’iraHkapAla, ‘head-bowl skull)’ (MH) (so glyph ÁST is there..)
    s’iras, ‘head, top, summit’ (MH)
    (compare how the s’ikhara, end of split-off watercourse in previous
    verse 64, was the hair ‘tuft upon the head’ ),
  • rAvana-das’as’irsa, (RV) (read: the 10 head of eden) (sic)
  • das’avaktra, ‘name of magical formula pronounced over weapons’ (RVg)
  • das’asya, ‘to render service, serve, worship, favour, oblige (with accusative),
    (RV) (read: being forced to cooperate)
  • das’Avarta, ‘having 10 crowns’ (RV)
    Avarta, ‘revolving, winding, turning around, whirlpool’ (RA,MH)
  • das’avRSa, ‘possessing 10 bulls’ (RV) (Ka-double bull?)
  • das’ayojana, ‘ten times fastened’, (RV)
    (joyana was more “a construct” as literal mile)
  • das’ayoktra, ‘háving ten girths’ (RV)
  • das’ereka, ‘plural, name of people, equals maru (their country)’ (RV)
    (we consider maruts as ‘original adamites’)
  • sa-das’a, ‘having a fringe, fringed’ (RA) [fringe of priest cloth]
  • padas’as, ‘quarter by quarter, foot by foot’ (MH) (grand gallery?)
  • padas’as, ‘step by step, gradually’ (RA)
  • padas’reNi, ‘a series of steps’ (source)
  • paricaturdas’a, ‘fully fourteen, more than fourteen’ (MH)
    (related to the difficult halfmonth problem in the spells)
  • pRSadas’va, ‘having piebald horses or having antelopes for horses
    (said of the maruts)’ (RV)
    piebald = spotted, esp,black and white; is the pRS cluster,
    rohi-das’va, having red horses (said of agni)’ (RV),
  • but here is read as’va, ‘horses’, not related to 10;

apparently their mimick of Rudh- ‘red’ (from Rudra);

  • roh, ‘to ascend, height’ (making this in top of lampstand?)
  • rohi, ‘to be red (kind of deer)’ (RA) (glyph ÁU, deer? )
  • rohi, ‘doe [fem.deer]’ (MH) (Sita had deer-eyes to Rama)
  • rohin, ‘grown, shot up, long, tall’ (RV)
  • rohin, ‘grown on or in’ (RA)
  • rohinI, ‘red cow [later any cow]’ (RV)
  • rohita, ‘red,reddish’ (RV)
  • rohita, ‘kind of fish, Cyprinus Rohitaka’ (MH) (carp-fish)

*cluster looking like ÁNS, “red-garment-body for artificial fish-soul” *

  • rohita, ‘name of class of gandharva’ (RA) (latter = eden masculine)
  • rohitaka plural name of a people MH
  • rohitaka, name of place or mountain MH
  • rohitAkSa, ‘red-eyed’ (RA) (red eye of Horus)
  • A-roha, ‘one who mounts or ascends, a rider (on a horse etc)’ (RA)
    read: riders of book of Revelation (the vowel-A is theirs)
  • A-roha, ‘elevation, elevated place, altitude’ RA, upon sh-tile?
  • A-roha, ‘mountain’ (RA)
  • A-roha, ‘a woman’s waist, the swell of the body’ (RA) (belly)
  • A-rohaNa, ‘act of rising’ (RA) (gallery and glyph ÃR! )
  • A-rohaNa, ‘an elevated stage for dancing’ (MH)
  • A-rohaNa, ‘staircase, ladder’ (mult,sources)
  • virohana, ‘growing out, shooting forth, budding’ (MH)
  • vranas’amrohaNa, ‘the cicatrization or healing of a wound’ (RA)
    (this theme of healing was soma related)


3] almond blossom, lampstand and Indra’s tree
as (probably) the teak tree, to right, at the place of the lampstand;
its characters are not just ‘strong’ but also a “reddish oily wood”,
in context to their Roh- root in the centre;
it’s name as “s’akra-dvavaja taru”, mighty/ banner /of Indra;
yet this tree is south of the horizontal line, since it was originally
an area as the son of Ravana (eden), but was conquered and given
a new name (RA),

Jeremia 1, almond blossoms
vs.11, and·he-is-becoming word-of ieue Yahweh to·me·to-say-of me what? you seeing Jeremiah and·I-am-saying stick-of almond-tree I seeing

  • the theme is “mouth” here, the area of both tiles,

and·he-is-becoming word-of ieue to·me second·to-say-of me what you seeing and·I-am-saying pot steaming seeing and·faces-of·him from·faces-of north·ward

  • he sees the cauldron-Abtu, with its opening towards the middle-Sba stargate;

and·he-is-saying ieue Yahweh to·me from·north she-shall-be-unloosed the·evil all-of ones-dwelling-of the·land

  • the line is clear enough; the evil of the M-realm (Gog) will come down,
    but evenmore that “almond blossom” is direct related to the lampstand,
    compare the blossoming of Indra’s tree, above;

das’apadma, ‘having 10 lotus-like parts of the body’ (RV),
vedics do not use the literal ‘almond’ but puspa, below,

Exodus 25, the lampstand,
and·six tubes ones-coming-forth from·sides-of·her three tubes-of lampstand from·side-of·her the·one and·three tubes-of lampstand from·side-of·her the·second three cones ones-almond-shaped in·the·tube the·one sphere and·bud and·three cones ones-almond-shaped in·the·tube the·one sphere and·bud so for·six-of the·tubes the·ones-coming-forth from the·lampstand

  • one centre pole,
  • three branches at the rightside, containing three almond-shaped bowls,
  • three branches at the leftside, containing three almond-shaped bowls,
  • and the centre pole will be four almond-shaped bowls,

it appears that Eden had to make this counter-construct as lampstand;
whereby ‘six branches’ of the M-realm had to be incorporated –
and the “six + one son” took those six branches back (previous page),
then stole eden’s four, as well;

the Dragon-concepts “with 7 heads yet 10 crowns”,
several times they appear, in the book of Daniel as well in Revelation,
where the “main dragon” must represent their stolen seven branches belów
the horizontal line (of the lampstand), combined with their copied seven necks
(as their tree of life) above the horzizontal line,

main dragon,
representing both néxt beasts – – the dragon has 7 necks, conform the lampstand,
and 7 crowns on them (as the rule of their mimicked seven necks north of the line),
and ten horns (axis) as the 10 candles;
ten horns/teeth as sanskrit das’ana, see cluster above;

beast out of dimensional sea,
their world-tree in the M-realm (Indra’s banner, etc); seven heads as main number,
ten horns (as axis) and ten crowns (the ten axis ruling);
and beast out of earth,
as their K-axis and captured Q-axis (note the theme is “speaking”, that is the area
of the mouth, the region of both tiles; your pic right
this beast ‘comes out of the earth’, similar to Sagara being enclosed and coming up,


the Wheel of the cherub and puspa, ‘topaz’,

  • puSpaka, ‘self moving areal car of kubera, was carried off by RAvana,
    and used by him until he was slain by Rama; the context has the same
    colour as the Indra-tree above, also having been carried off;

“appearance-of the·wheels and·deeds-of·them as·sparkle-of thrshish”;
— there is a lot of discussion but the context shows the used word must be topaz;
“and·likeness-of the·animals appearances-of·them as·embers-of fire ones-consuming as·appearance-of the·torches she walking between the·animals and·brightness to·the·fire and·from the·fire a coming-forth lightning”
— it appears we are running in circles, but,
“the four animals, themselves” must be “the centre-pole of the lampstand”,
compare the four almond-bowls, above; and they are “as if glowing embers,
reflecting the fire inbetween them”, the fire which is a “she” — the same ‘she’
who in a next chapter is represented as the Watercourse, eden’s feminine;
and this ‘she’ is (multiple) torches-flames (where in Revelation their number
appears to be “seven”), and these are “wandering within that centre”.

— puspavatI, ‘name of a sacred bathing place’ (MH)
— puspavenI, ‘name of a river’ (MH) (Watercourse)

taringa net

Sumer and the inversion,
…so close is the original and their Mimick, that if we are not careful,
we will score immediately in our own goal;

  • observing above, that the gods “fettered a disk”, holding it by ropes;
  • near their hands is the ‘omega symbol’, the same used in Hindu describing
    the upper- and lower node [Ketu and Rahu] (btw, “I am the alpha and
    Omega” can hardly relate to anything élse…),
  • the feathered beings can be their type cherubs: in other basreliefs these
    may have even four wings (and hieroglyphs have a term, describing aspects
    of some lion-type cherub, as well ),
  • this ‘tree’ consists out of a centre-pole, out of which come ‘seven branches’
    (or flames); this ‘seven’ is rather consistent, also in other basreliefs,
    and resembles very much the Seshat-flame of Thoth in part I;
  • the flames or blossoms at both sides of the pole vary greatly; their number
    does not seem to be important when depicting this theme;
  • the flying disk, hovering above the tree, can be glyph KHEPER, or glyph
    HET’T, both depicted as winged-disks, the latter also meaning scorpion and throat, but related to Saturn’s house H’ET within this region; or even as the
    ÁTEN-disk — but we would need more context about the latter;
    conclusion for now: it is unlikely that this scene is in the same place as the
    lampstand; rather being their (glyph) BAK-olive tree at the other side of the
    horizontal line

this tree of life being as the cluster above,

  • s’ikhin, ‘having a tuft or lock of hair on the top of the head’ (MH)
  • s’ikhin, ‘peacock’ (MH)
  • s’ikhin, ‘having flame (fire or fire-god)’ (MH)

65. then; a tumultuous; sound; occurred; there; of the rocks; thrown; into that sea; and of mountains; which were caused to fall.
then; confusion (in the upper region of lampstand) containing (shared) primeval Matter; named eden’s variagated one; occured: in that place (of the father); gleaning from eden’s river; into fading away; (?); eden’s wide dimension (in top of lampstand): of eden’s mountain; been imposed as penalty;
a) ‘a tumultous’, tumulaH

  • tumula, ‘tumult, clatter, confusion’ (MH)
  • tumb, ‘to distress’, (RV)
  • tumbI, the calebash’ RV [why?]
  • tumra, big, strong RV
  • tumburu, ‘name of a gandharva’ (MH) (eden masculine)
  • ketumat, ‘reasonable, open for arguments’ (MH)
  • ketumAla, ‘name of a boar’ (RV) (transition to Ketu)
  • ketumAt, ‘name of a dAnava’ (MH)
  • dhAtumat, ‘abounding in minerals or metals’ (RA,MH)
    dhA, ‘holding, maintaining’ (rootword)
    dhA, ‘put, place, to set, lay in, establish, support, etc’ (RV)
    dhAtU, ‘mineral, metal, primitive Matter, element’ (RA)
  • R-tumatI, ‘a woman during her courses or just after them
    (during the period favourable for procreation)’ (RA)

used term: confusion (in the upper region of lampstand)
containing (shared) primeval Matter

2) sound, s’abdha,

  • s’abdh, ‘to call, to address’ (RA)
  • s’abdh, ‘to be sounded, to be called’ (MH)
  • s’abdh, ‘a name, title’ (MH)
  • s’abdita, ‘called, named’ (MH)
    first root: s’abala, ‘spotted, variagated’ (RV) (glyph AB)
  • s’abala, ‘name of a serpent’ (MH)
    context: s’a- is eden; related to Matter (and SHEB-dome?)

used term: named eden’s variagated one

3) occurred = babhU,
probably a form of bhU, ‘to become,exist’,

4) ‘there’, tatra,

  • tatra, ‘in that place’ (RV)
  • tat, ‘father, diffuse, expand’ (root) (RV)
    compare spells about ÁTEF,

used term: in that place (of the father)

5) ‘of the rocks’, s’ilAnam,

  • s’ilA, ‘name of a river’ (RA)
  • s’ilAgRha, ‘rock-house’, a grotto’ (RA)
  • s’ilApaTTa, ‘a stone slab for sitting on or grinding’ (MH)
    but paTTa, ‘slab, tablet’ (MH) (so s’ilA is something else)
    root s’il, ‘to glean’ (MH), (s’i- is eden’s)

used term: gleaning from eden’s river

6) ‘thrown’, kshhipyamaaNaanaam

  • ks’epa, ‘a clap (of wings)’ (RV)
  • ks’epaka, ‘inserted, interpolated’ (RV-schol.)
  • ks’epaNi, ‘sling’ (RV)

term used: 7) ‘ocean’, mahodadhu

  • mahodadhu, ‘ocean, great sea (4 in number)’ (MH)
  • mahodara, ‘name of demon’ (MH) (ma- is eden’s)
  • mahoccrAyavat, ‘high, lofty’ (RA) (about cherub wheels)
  • maholkA, ‘a meteor, a great firebrand’ (RA,MH)
  • mahormin, ‘making great waves’ (MH)
  • mah, ‘honouring’ (rootword)
  • mah, ‘mighty etc’ (RV)
  • mah, ‘a festival’ (MH)
  • mahat, ‘sacred knowledge’ (MH) (festival of acquiring it)
  • mahI, ‘a cow’ (RV), ‘a river’ (MH)
  • mahi, ‘space, great-world’ (RV)

used term: eden’s wide dimension (in top of lampstand) (?)
2] second word: ‘into’, tasmin,

  • tas, ‘become exhausted, fading away’ (rootword)
  • tasara, ‘a shuttle (weaving)’ (RV)
  • taskara, ‘thief’ (RV)

not locatable
used term: into fading away (?)

8) and of mountains’, s’ailAnAm,
probably a typo, only s’ailAbha, ‘high as a mountain’ (RA),
but probably s’aila, (edens s’a-)

  • s’aila, ‘stoney, rocky, hill, mountain’ (MH)

term used: eden’s mountain(s)

9) ‘which were caused to fall’, pAtyatAm,

  • pAtya, ‘to be inflicted or imposed (as a penalty)’ (RA)
  • nipAtya, ‘overthrowing, killing’ (MH)

used term: been imposed as penalty

66. on the first; day; fourteen; yojanas; were constructed; by the monkeys; thrilled with delight; resembling elephants; speedily.
the initial; daily (ceremony); of fourteen; applications to yoke with; were constructed; [namely by] the boats of the monkeys; [being] the erected inclination stretching out; [as] the elephant (as solarplane-construct); in an altered connection; [because of] the hurrying measuring-cord (as axis) of the abode;
a) ‘on the first day’, prathamena,

  • prathama, ‘preceding, initial, chief, principal, most excellent’ (RV)
    where ‘day’ is vAra,

used term: the initial

b) ‘day’, Ahnen,

  • Ahnika, ‘religious ceremony to be performed every day at a fixed hour’ (RA)
  • Ahnika, ‘performed or occurring in the day-time, diurnal’ (RA,MH)
  • ahanya, ‘daily’ (RV) (root ahn not tracable)

used term: daily (ceremony)

c) ‘yojanas’, yojanaani

  • yojaka, ‘yoker, harnesser’ (MH) (glyph NEH’EB, to Nehbt, ‘neck’ of dragon)
  • yojaka, ‘that which is yoked or harnessed, a team, vehicle (also applied to
    the hymns and prayers addressed to the gods)’ (RV)
  • yojana, ‘distance’ (RV), different versions
  • yojana, ‘use, application, arrangement, preparation’ (RV,MH)
  • yojya to be supplied or furnished with (instrumental case)’ (RA MH)
  • yojya, ‘to be connected or constructed’ (mcdonell)
  • a-yojAla, ‘iron network’ (RA) (ÁAT-fishing-net in upper lampstand)
  • niyojana, ‘enjoining, urging, impelling, commanding, directing,
    appointing to (locative case)’ (MH)
  • ratha-yojoka, ‘the yoker or harnesser of a chariots’ (MH) (read: wheel)

used term: the applications to yoke with

d) ‘by the monkeys’, plavaNgamaiH

  • plava, ‘boat, raft, ship’ (RV)
  • plava(na), ‘swimming, bathing’ (RA,MH) (glyph NEB, chalice)
  • plava, ‘flooding, flood, riverflood’, (MH)
  • plava, ‘sloping down or towards, inclination’ (sources)
  • plavaga, ‘going by leaps or plunges; frog’ (RA)
  • plavaga, ‘monkey’ (RA)RA
  • plavamga, “moving by jumps”, flickering (said of fire)’ (MH)
  • plavamgama, ‘a frog’ (RA)
  • plavamgama, ‘a monkey’ (RA)

used term: the boat of the monkeys (or ‘the boat going’)

e) ‘thrilled with delight’ leave words: prahR^ishhTaiH prahṛṣṭa

  • prahR, ‘to offer, to thrust or move forward, stretch out, fix into’ (RV)
    to strike, hit, hurt, attack, assail (with accusative locative case)’ (MH)
  • prahRSTa, ‘erect, bristling (as hair of body) (RA,MH) (reeds on turtle)
  • prahRSTa, ‘thrilled with delight’ (sources)
  • prahRSTaroman, ‘one who has erected hair’ (RA)
  • prahRta, ‘struck, beaten, hurt, wounded, hit, smitten’ (MH)
  • prahu, ‘to sacrifice continually, offer up’ (RV)
  • prahva, ‘inclined forwards, sloping, slanting, bent’ (RA,MH) [sic!]

used term: the erected inclination stretching out

f) ‘resembling elephants’, gaja samkaashaiH

  • gaja, ‘elephant’ (RV) (ja- was fish/atlantis cluster)
  • gaja-dantamaya, ‘made of ivory’, (RV)
    2] sam, ‘altering, changing, confused’, (rootword)
  • author probably by mistake added -k (or another), we could not find
    the word; but he must have used samAs-, ‘to resemble’; yet the s’ is
    missing in that cluster; probable versions as,

    • dejected, low spirited RA
    • to be a match for, cope with (accusative) RA
    • to practise, observe (accusative) RA
    • to sit together, sit or assemble round (accusative) RV
    • to sit or abide in (locative case) RA
    • to mind, attend to, acknowledge RA
    • samAsa, ‘abiding together, connection’ (M_W)
    • the cluster seems the “connecting” one;

    used term: the elephant (as altered solarplane-construct) in an
    altered connection

    3) ‘speedily’, tvaramANaiH,

    • tvar(A), ‘making haste’, (rootword) (RA,MH)
    • plus mAn- root, ‘respect’ (MH) (?)

    • mAna, ‘building, dwelling’ (RV) ‘preparation?’ (RV)
    • mAna, ‘measuring cord’ (RV) (axis-related)
    • mAna, ‘form, appearance’ (RV)

    used term: hurrying measuring-cord (as axis) of the abode

    67. in the same manner; on the second; day; twenty; yojanas; were constructed; speedily; by the monkeys; of terrific bodies; and of mighty strength.
    to expand (T-e) in the same manner; (on) the second; daily (ceremony); twenty; applications to yoke with; were constructed; (for) to hasten to (place-T-m); the boat of the monkeys; (through) the fearful Ka-double spirits; (for) the great breath by the lower (eden) tile;
    a) ‘in the same manner’, tatha,

    • tathA, ‘in like manner’, (MH) (but is with -A)
      keeping tat- ‘father, to expand’ in mind;

    used term: to expand in the same manner

    b) ‘second’, dvItaya, ‘second’ (RV) (but with -e ‘both’ (doubled)
    c) daily ceremony, see 66 b)

    d) ‘speedily’, tUrNan,

    • tUr, ‘to make haste, hurting, killing’ (rootword)
    • tUrNam, ‘quickly, speedy’ (RV)
    • UrNi, ‘quick, clever, zealous’ (RV)

    used term:
    e) see 66 d]

    f) ‘and of mighty strength’, mAha balaiH,
    1] mAha, great, mighty, etc (their realm, mA- )
    2] bala, ‘strenth might’ (RV)

    • bal, ‘to breathe, to live’ (rootword),’power, might’,
    • bala, ‘crow’ (MH)
    • bala, ‘elder brother of krshna’ (Osiris) (MH)
    • baladeya, ‘bestowal of strength’ (RV) (NEH’EBKAu?)
    • balahantR, “slayer of bala-, name of Indra’, (MH)
    • balahina,‘destitute of strength, weak’ (RA)
    • s’abala, ‘variegated, brindled, dappled, spotted’ (applied to the two
      four-eyed watch-dogs of yamA) (2xRV) (yamA = Adam)
    • s’abala, ‘name of a serpent-demon’ (MH) (s’a- is eden)
    • s’abala, ‘the cow of plenty’ (RA)
    • s’abala, ‘strong, mighty’ (RV)
    • balarAma, ‘sometimes an incarnation of the great serpent s’eSa,
      (MH) (upon which Vishnu/Anubis rests),
    • balavRtraghna, ‘destroyer of bala and vRtra [in older texts Vala]’ (MH)
      then the lower SH-tile must be this bala-

    used term: (eden’s) lower SH-tile
    remark: there are several versions of “then, same manner, haste” etc;
    but they all start with T-; the TAT being ‘father’ (father-place-T-e), and it appears that
    the other forms are step-downs: when remembering the spells using the important
    theme of “father” into “divine father”, ÁT, ÁT-F, immediately related to place-T, we can
    expect here the same theme — perhaps in previous verse the term should be “to hurry the measuring-cord of place T-m”…
    remark:theme possibly the “21 Sebekh-T gates”?
    where in previous were the “14 ÁA-T regions”?

    68. thus; on the third; day; twenty one; yojanas; were constructed); in the ocean; speedily; by the monkeys with colossal bodies.

    to expand (place-T-e) in the same manner; on crossing the third (part); the daily (ceremony); the twenty-one-leaved as the “one” by eden; (as) applications to yoke with; (to) the region of the cauldron (abt’u); to hurry the (place-T-m) measuring-cord (as axis) of the abode; (through) the great Ka spirit-doubles;
    a) ‘thus’, see 67 a], here tathA as in (RV),
    b) ‘on the third’, tR^itiiyena

    • tR, ‘to cross over, floating’ (rootword) (not tri, ‘three’)
    • tRtya, ‘(forming) the third part’ (MH)
    • tRtyam, ‘for the third time’ (RV)

    used term: on crossing the third (part) (?)

    c) ‘twenty one’, ekavimshatirevacha

    • ekavims’at, ‘twenty-one’ (RA) (but with s’a-, eden)
    • eka, ‘indefinite-a,-an or -one’ (RA), (glyph UÃ, “one”, probably)
      the term ViMs’a makes no sense, appearing to be ’20’, but here:
    • viMs’adbAhu, ‘twenty-armed’, name of Ravana’ (RA)
      (the doubled flames of the lampstand!)
    • viMs’aka, ‘consisting of 20 parts’ (MH)

    used term: the twenty-one-petaled as the ‘one’ by eden

    d) ‘in the ocean’, sAgare,

    • sAgara, ‘the sons of Sagara (plural)’ (RA,MH)
    • sAgara, ‘the ocean (of Sagara)’ (MH),
    • Sagara was the one inside the cauldron, part II;

    used term: the region of the cauldron (abt’u)
    remark: then in line 67 they doubled the ‘candles’ (since in line 67 are
    “twenty” and “sh-tile” ), but now “formed with their cauldron as centre”
    it becomes the 21-Sebekht-gate construct..?

    B] Indra’s thunderbolt and plasma events,

    note how the “squatting man” has been carved in numerous rocks, starting 7500BC, according to Peratt’s research — at places where people had a clear view towards the south-eastern sky of earth.
    The ‘squatting position’ has been adopted as the hieroglyphic symbol of “divine” or “the god”; and the entire change into the solarplane-reality occured after Noah’s deluge, when this sky of earth “broke free” from the place upon the cube;
    poitioning that deluge around 8000 BC;

    note how the depiction matches Indra’s thunderbolt;
    where the below ring is Eden’s lampstand, then the Wormhole inbetween,
    creating their Inverse lampstand as upper Cup,
    (compare the Tarot card in part I );

    According to their plasma research, the mid-ring as Torus,
    formed inbetween both chalices, divided into nine sections
    (as nine sub-torusses), which can account for the concept of
    the ‘Ennead’, the nine deities, who in the Opening of the Mouth
    create the cauldron (see pages); but are linked to the glyph
    “shining backbone”, PEST’, (apparently) consisting out of nine
    sub-torusses: and probably the same as “the house of Saturn”
    H’ET — the BD spell describing the 9 houses we will post asap —

    for now,
    the “stairway as ramayana bridge” is the spell about the “7 ãrits”,
    as the slanted worm-hole inbetween both chalices, crossing both
    tiles (see diagram);

    where the above verse 67] as the 21 Sebekh-T gates is forming
    their chalice abóve the horizontal line (as upper bowl of Indra’s bolt);
    falsifying so far –
    we have some Grip. Finally.
    We agree that the translation-in-context seems to be a bit farfetched,
    now and then; but until now they show the same themes as those
    which the spells are describing, taking into account all the rootwords
    they used to describe these events;

    69. and; then; on the fourth; day; twenty-two; yojanas; were constructed; by the hastening monkeys; with a great speed.
    now; to expand (place-T) in the same manner; on the fourth; daily (sacrifice), (as) the twenty-two (of the Sba-gate); applications to yoke with; were constructed; (in order for) to hurry (to) place-T-m; the bursting stream;
    a) ‘and’, athApiva,

    • athApi, ‘therefore, now, thus’

    c) ‘by the hastening monkeys’, tvaritaH,

    • tvar, ‘speed etc’ (see previous – no ‘monkey’)

    used term: to hurry (to) place T-m

    d) ‘with great speed’, mAhavegaiH,

    • vega, ‘violent agitation, shock, jerk’ (RA)
    • vega, ‘stream, flood, current’ (MH)
    • vega, ‘rush, speed, haste’ (MH)

    term used: bursting stream
    remark: yes we get lost here: the ’22’ and next verse ’24’ refuse
    to make sense; here the term 22 starts with dvA-, “two”, which
    derived from dva-, but the long dvA- cluster is “door, gate, etc”,
    so that notion could be added to the number, above;

    alt.: dvA is ‘to divide’, then ‘to divide the twenty flames’

    70. in that manner; on the fifth; day; twenty three; yojanas; (were constructed) up to the other sea shore; by the monkeys; working quickly.
    to expand (place-T) in the same manner; on the fifth (as Tuat); daily (sacrifice); the twenty-three (of striving iron dimension); applications to yoke with; [were constructed]; extracting (the soma) at the dimension’s border; instead of scattering; (for) the boat of the monkeys; (by) eden’s dimensional-bow over the tiles to extinguish; desiring it to crackle as fire (?)


    a) ‘fifth’, paNcameva,

    • paNcaneva, ‘five’ (RV)
    • paNcanada, ‘country of five rivers’ (RA,MH) (Tuat, obviously)
    • paN, ‘transacting, business’ (rootword)

    b) ‘twenty three’, trayovimSat,
    apparently a form of tri-,

    • trayo, ‘equalling yas- as striving, labouring’ (rootword)
      yas, ‘to froth up, foam’ (RV)
      cluster turns into ‘iron – metal – blacksmith etc’
      as glyph BAÁ, iron-sky, as nature of solarplane energies

    c) ‘up to the other sea shore’, suvelam adhikR^itya
    1] suvelam,
    there is only suva-, and unless another construct, as su+vala,

    • su, ‘consenting, extracting, pressing out’ (rootword)
    • su, ‘extract (especially from soma)’ (RV)
    • su, ‘great, rich, wonderful, etc’ (RV) (ofcourse…)


    • vela, ‘counting time’ (rootword)
    • suvela, ‘greatly bowed or stooping, quiet’ (no RV)
      adhivelam, ‘on the shore’ (no RV)


    • vel, ‘moving, trembling, sporting’ (rootword)
    • velA, ‘boundary of sea and land’ (MH)
    • velA, ‘occasion, opportunity’ (MH)
    • velA, ‘tide, flow, stream, current’ (MH)
    • velAvana, ‘forest on the sea shore’ (MH)

    used term: extracting (the soma) at the dimension’s border

    3] adhi-kRtya,

    • kR, ‘doing, hurting, injuring, scattering’ (rootword)
    • kRta, ‘done, made, accomplished’ (RV)
    • kRtya, ‘right, proper to be done’ (RA, MH)
    • adhikR, ‘to appoint, etc’ (no RV)
    • adhikRtya, ‘having placed at the head, regarding’ (no RV)
      adhi: adhi, ‘above, besides’, ‘instead of’ (RV)

    “instead of scattering”, “instead of doing”, “instead of injuring”,

    d) ‘working quickly’, kshhipra kaaribhiH
    1] kAribhiH,

    • kAra, ‘making, doing, working’ (no RV)
    • kAra, ‘battle song, hymn of praise’ (RV)
      ribh: ribh, ‘to crackle (as fire), to murmur (like water)’ (RV)
      from kA or kAra+ribh?
    • kA, ‘seek, desire, yearn, love’ (RV) (Ka-spirit)
    • kAra, ( some) prize, booty, gain, war’ (RV)

    used term: desiring it to crackle as fire (?)

    2] ks’ipra, ‘quick, swift’ (source)

    • ks’ipra, ‘springing, flying back, elastic (as a bow)’ (RV)
    • ks’ipra, ‘name of a son of kRshna’ (MH,RV) (of Osiris)
    • ks’ip, ‘sending’ (rootword)
    • ks’ip, ‘throw, cast, dispatch, send’ (MH)
    • ks’ip, ‘to strike or hit (weapon)’ (RV)
    • ks’ipaNu, ‘archer or missile-weapon’ (RV)
    • ks’iprA, ‘with a shot’ (RV)
    • Aks’ip, ‘to strike with a bolt’ (RV)
    • Aks’ip, ‘to throw down upon’ (MH)
    • ks’i, ‘wasting, abiding, killing, going’ (rootword)
    • ks’i, ‘rule, govern, dwell, reside, diminish, ruin’ (RV)
    • ks’iti, ‘earth, soil of earth’ (RA, MH)
    • ks’iti, ‘colonies, settlements, races of men (5 named)’ (RV)
    • ks’itija, ‘a tree’ (RV)
    • ks’itijaIvA, ‘the sine of the bow formed by the horizon’ (source)
    • ks’iv, ‘to eject from the mouth, spit’ (RV) (bow-dimension)
    • adhiks’i, ‘to be extended over or along’ (RV)
      since the term uses the s’-, and is ejected from mouth,

    used term: eden’s dimensional Bow over the tiles to extinguish

    remark: the ‘bow’ as pictured right;
    compare both “cups, inverted towards oneanother”
    with the plasma anomaly;
    • the “monkey-boat” may be the term for “solarplane”,
    • if this “five” is related to th T’uat (5-star in circle, per glyphs),
      then perhaps previous verses may have the same relation: in line 69, the “fourth”
      was related to the double/two Sba-gate, where ‘four’ is catur-, relating to the cherubs,
      who are the “centre-pole of the lampstand” — right beneath the gate,
    • cat, ‘ask, beg, request’ (rootword)
    • cat, ‘to cause to hide, scare, frighten away’ (RV)
    • catat, ‘hiding oneself’ (RV)
    • catuHs’Alaka, ‘a building with four halls’ (RV)
    • catuHsama, ‘having four symmetric parts of the body’ (RV)
    • catuHsamudra, ‘having four seas’ (RV)
    • catuHs’ikhaNda, ‘four tufted’ (RV with pr.) (4 KAR-shrines, see s’ikhanda above)
    • catuHs’RNga, ‘four horned’ (RH) (4 horns ÃB, holding the Torus)
      (the s’- used means they are originating from the Q-axis)
    • caturaks’a, ‘four-eyed’ (RV), it were “the protectors of yAma” (Adam), but there
      is no reason why it cannot be read as “four wheels”,
    • caturaNga, ‘having four limbs (or extremities)’ (RV)
    • caturangabala, ‘an entire army’ (RA)
    • caturanta, ‘bordered on all four sides’ (RV)
    • caturbhuja, ‘four armed (vishnu,krshna)’ (RV) (to right)
    • caturdaMSTRa, ‘having four tusks’ (RV,MH) (daMSTR is ‘to cut-off cluster’)
    • caturdis’am, ‘towards the 4 quarters, on all sides, all around’ (RV) (cherub)
    • caturgandha, ‘fragrant on four sides’ (RV) (cherub)
      (root gandha, ‘fragrant’ is from gandharva, eden masculine)
    • caturmukha, ‘four-faced’ (RV) (cherub)

    point is — the “four” is a typical eden number.
    Vishnu (or related deities) may have four arms, as the ‘human form’ of the original
    wings; but here, vishnu himself is “the fifth” (their uneven set of numbers); and the same
    concept as the Djed-pillar, containing four aspects, while together forming the fifth
    (the same is said about the Vrajna thunderbolt). The “five” then representing the Tuat
    underworld, as ‘five streams’ in MH, and ‘a five-pointed-star’ in glyphs;
    we may read in the verses that the ‘numbering’ relates to “certain regions”,

    who knew — the cherub IS the ‘gandharva’…!

    loaded with (RV):
    “a gandharva are regarded as a class, yet in (RV) rarely more than one is mentioned;he is designated as the heavenly gandharva (RV),and is also called vis’vA – vasu (RV) and vAyu – kes’a (in plural) (RV);his habitation is the sky, or the region of the air and the heavenly waters (RV) his especial duty is to guard the heavenly soma- (RV), which the gods obtain through his intervention (RV); (next phase) it is obtained for the human race by Indra-, who conquers the gandharva- and takes it by force (RV); (previous) he is also regarded as one of the genii who regulate the course of the Sun’s horses (RV);he knows and makes known the secrets of heaven and divine truths generally (RV);he is the parent of the first pair of human beings, yama and yami (RV) (Adam,Eve), and has a peculiar mystical power over women and a right to possess them (RV) (?),” (rest of entry polluted)

    — in Ezekiel they are described as “above their heads is the firmament (the SH-tile)”,
    so they four are “the very centre-pole of the lampstand”, and have the fire “inbetween them”, so basically the context of all the above descriptions is true;
    and their main characteristic is “four” — the Catur-cluster;


    last section of ch.22, 12/7/17
    Please compare BD 149 of the regions with this chapter;
    starting with the four cherubs dubbed Gandharva’s,
  • gandha, ‘odour (nine kinds are enumerated)’ (RV1,162,10,MH)
    the Greek term KYPHI should be related (*see pic);
    from hieroglyph KAP, “to cense, to perfume”, as a number of sweet
    scenting ingredients which were mixed, then burned as incense;
    the numbers vary from 16 different kinds in ancient Egypt to eight
    taken over by other countries – but there is no doubt that they relate to
    the four cherubs [4 cherubs, 16 faces together, etc],
    and we met a similar concept in the Sanskrit dictionary;
  • gandharvanagara, ‘a fata-morgana like city in the sky’ (RV) (sic)
    (the term ‘Lanka’, eventhough of Ravana, must point to their original
    region: where this term is likely Eden’s garden, before the expulsion)
  • gandhamAdana, ‘name of a mountain (forming the division between
    ilArtva and bhadrAs’va, to the east of meru, renown for its fragrant
    forests (MH);
    (can this be an allusion to tree of life on mountain in centre of earth?)
    ilAVrta, ‘one of the 9 (or 7) varSa or divisions of the world’ (MH)
    (saturn house?)
    varSa, ‘shower, rain (dust, arrows, etc)’ (RV)
    varSasahasrin, ‘becoming a 1000 years old’ (MH,RA)
    suvarSa, ‘a good rain’ (RA), (where su- is stolen soma,
    making this rain probably their sand, glyph SHÃ, mixture of lights)
    mAdana, ‘stupefyer’, mytholocical weapon’ (RA)
    mAdana ‘intoxicating’ (RV) (mA- is their cluster)
  • gandharvavidyA, ‘gandharva-science (music)’ (MH)
    vidyA, ‘science, learning, philosophy, etc’ (RV)
    vidyA, ‘spell, incantation’ (MH)
    (gandharva-cherubs protect the Watercourse, which is the
    singing-harmonious words, so the epithet ‘music’ makes sense;
    the very concept of Veda- we saw was ‘stolen knowledge’),
  • gandharvI, ‘daughter of surabhi- and mother of race of horses’ (RV)
    (we can expect the four (glyph) MESKHENT-goddesses;
    the horses were ‘born from the stream’, horses =
    surabhi, ‘(prob. su+rabh) sweet-smelling, lovely, etc’ (RV)
    surabhi, ‘name of a fabulous cow, daughter of dakSa etc’ (MH),
    as the lifted-up Revelation woman construct, out of the cherubs
    as centre pole (see Opening of mouth pages for vignette)
    where su- was “the stealing of soma”;
  • gandhavat, ‘endowed with fragrance’ (RA,MH)
    (vat = just like; implying théy do nót have)
  • gandhayuktivid, ‘skilled in preparing perfumes’ (RV) (see Kyphi)
    yukti, ‘preperation, making ready’ (RA)
    yukti, ‘suitableness, correctness’ (MH)
    (interesting so far that the glyph KHENEM is “to hover over
    fragrance”, again showing their robbery)
  • caturgandha, ‘fragrant on four sides’ (RV) (sic)
    (linking the “four” cluster, above, direct to the gandha),

71. that Nala; the illustrious one; the son of Vivakarma, and a strong one; built; the bridge; in the sea; as truly as; his; father.
the; Nala (the reed-soul); (of) the monkey (type) environment; (the son of?) the consciousness of the Watchers; the strong one (by offerings): built; the bridge; (to) the abtu-sea; in order for; to expand (place-T) in the same manner; (as) this; (?);

  1. ‘that’, saH, = he
  2. vAnara-varaH, monkey+vara, ‘environment, space, enclosing’ (RV)
  3. Nala, species of reed (MH), see (glyph) NEBÁ, above,
  4. Nala is the son (?) of Tvastr or (glyph) KHEPER, transformation-god,
    here as Vis’vakarmA,

    • vis’, ‘entering’ rootword (s’= eden’s)
    • vis’ada, ‘pure, bright, tender, etc’ (RV,MH)
    • vis’va, ‘the collective of gods’ (RV)
    • vis’vakarma, ‘creator’, (RV), but read “consciousness”, or perhaps
      the matrix-Will-ability to create, from the Watchers; compare the
      64 I-tjing closed-consciousnesses [MH mentions 64];
      he is supposed to have made Lanka, (RA), which should represent
      the region of Sagara [proto-eden] as the word used in line 71 for
      the “sea”; later as Eden’s top of lampstand;
  5. ‘a strong one’, balI, is not listed (that is, not this root, it should be
    the same case as ‘medanI’,
    bali, ‘offering, gift, oblation’, (RV), (paying tribute,MH)
  6. ‘as truely as’, yathA tathA, in
    1. 1)yathA, ‘in order for’ (RV) and
    2. tathA as ‘to expand (place-T) in the same manner;
  7. ‘father’, pitA; same problem – no root as PIT,
    ptR is “paternal ancestors” (RA) but that word isn’t used here;
    perhaps we miss some conjunction, but have to put an (?),
    and if it is the word “father”, it can only relate to “main place-T”,
    as per spells (since Eden was not there, so he couln’t have made
    this “like his father”);

72. that; beautiful; and lovely; bridge; constructed; by Nala; across the ocean; the abode of alligators; shone brightly; like a milky way of stars; in the sky.
it; the beautiful (eden’s) feminine [in lampstand]; of splendour after mixing; (by) the bridge; constructed; by Nala; (to) the abtu-sea; (as) the place of the seamonsters (working upon eden); beautified; by manner of; the path of the M-realm (in eden’s sky);

  1. ‘beautiful’,
    ‘subagha’ is indeed ‘beautiful etc’, but it’s colour is as Bhaga,
    one of the 6 sons ruling top of lampstand + su as their ‘beauty’,
  2. ‘and lovely’, s’rImAn,
    • s’rI, ‘cooking, to mix, mingle’ (fem. rootword) (RV)
    • s’rI, ‘grace, splendour,etc’ (RV) (but áfter mixing!),
  3. ‘the abode of alligators’, makarAlaya,
    • makarAlaya, ‘makara- abode, the sea’ (RA,MH),
    • makara, supposed to be fish/sea-monster/shark, but unclear;
      the term makar can be “the Ka-double to work (upon) eden”,
      as Ma+KAr,
  4. ‘shone brightly’, s’us’ubhe,
    • s’us’ukvana, ‘shining, brilliant’ (RV)
    • s’ubh, ‘speaking, injuring, shining’ (rootword) (s’= eden’s)
    • s’ubh, ‘to make ready, prepare, adorn, beautify’ (RV)
    • s’ubh, ‘ornament, flashing past, rapid flight’ (RV)
    • s’us’ubha, ‘very beautiful (as an arm); very noble (deed)’ (RA)
    • s’u, (rootword but cannot stand alone); perhaps s’us’, to destroy +
      bha, error; or s’u+s’ubha;
  5. iva, ‘like, same manner, etc’
  6. ‘milky way of stars’, svAtIpathA, not listed,
    • svAtata, ‘well stretched or fixed’ (RV), place-T + path,
      it is not listed under the previous 3 probable milky ways, of which
      we saw it is different trajects of the Watercourse; the A- suggests
      this is a path related to them, as pun on sva-, eden’s heaven;

73. with a desire to see; that; marvel; celestials; along with the heavenly musicians; siddhas;(semi- divine beings of great purity and perfection possessing super natural qualities.); and great sages; came; then; and stood up; in the sky
the visible; desire; to expand (place-T) in that manner; (as) the miracle; for the gods; (namely) the conjuction with the cherubs; accomplished; by the fallen archangels; to attain (the origin); (by) to expand (place-T); (as) the stationary; firmament (of eden);

  1. ‘desire’, kAma;
  2. with a — to see’, dras’hTu,
    • draSsTR, ‘one who sees well’ (RV)
    • draSsTavya, ‘considered, regarded’ (RA), ‘visible’ (MH),
  3. that, tat, to expand (place-T) in that manner, (not saH, here)
  4. ‘marvel’, adbhutam,
    • adbhuta, ‘supernatural, marvellous’ (RV)
  5. celestials, devatAh,
  6. ‘along with the heavenly musicians’, sa-gandharvAh’,
    [according to (M-W)]; but sa- looks ‘similarity, bestowing, equality,
    a prefix expressing junction, bestowing,etc”,
  7. ‘siddhas’, (divine beings etc), siddhAs’ca,
    • siddha, ‘accomplished, acquired, beautified, etc’ (MH,RA)
    • siddha, ‘prepared, cooked, dressed (as food)’ (MH)
    • siddha, ‘semi divine being etc’ (MH)
  8. paramarSi, ‘great sage'(MH) (but to rSI, 7 fallen archangels)
  9. came’, Agam,
    • Aga,
    • Agam, ‘to come, reach, attain,'(RV)
    • Agam, ‘to fall into any state of mind’ (RA)
    • Agama, ‘origin’ (RA)
  10. ‘that’, tataH,; ‘by to expand (place-T) in the same manner
  11. ‘and stood up’, tasthuH,
    • tasthivas, ‘one who has stood, continuing, remaining (’ (RV)
    • tasthivas, ‘fixed, immovavle, stationary, constant’ (RV MH)
  12. ‘in the sky’, gagane,
    • gagana, ‘atmosphere, sky, firmament’ (RA)
    • svargagamana, ‘going to heaven, death’ (RV,MH)
      svarga eden; and ga- from gandharva, read: gagana eden firmament,

74. the celestials and the heavenly musicians; saw; Nala’s bridge; having a width of ten yojanas; and a length of hundred yojanas; and which was very difficult to be built.

with the (now) divine cherubs; offering Sight; (by) Nala’s; bridge; (of) ten joyana’s; spread out; (and) hundred joyana’s; long; (as) the beauty working corruption;

  1. deva+gadharvaH,
  2. ‘saw’, dadRs’uh,
    • dad, ‘giving’, rootword, dadha, ‘giving’ (RV)
    • dadRt, ‘bursting or causing to burst’ (no RV)
    • dadRsAnapavu, ‘having visible fellies’ (RV) (= of wheel)
    • dRs’, ‘seeing’ (rootword)
    • dRs’to visit, wait on'(RA), ‘consider, regard, appear’ (RV)
      = da-, ‘give, offer, grant (mountain) ‘
  3. ‘having a width of ten joyana’s’, dasha-joyana vistIrNam,
    • vistIrNa, ‘extensive, long (as a tail)’ (MH)
    • vistIrNa, ‘spread out, expanded, numerous’ (MH)
    • vistIrNa, ‘far-sounding’ (RA)
  4. ‘and a length of hundred joyana’s ‘, s’atayoyana Ayatam,
    s’ata as ‘hundred ‘

    • Aya, ‘arrival, approach’ (RV)
    • Aya, ‘gain, profit’ (MH)
    • Ayata, ‘extended, long, future’ (RA)
    • Ayata, ‘rest on, depend on, make efforts’ (RA)

    “hundred joyana’s extended as arrival’

  5. ‘and which was very difficult to built’, suduSskaram,
    • suduSskara, ‘very difficult to be done’, (MH)
    • suduSskRta, ‘a very great sin or crime’ (MH) (sic)
    • duSkara, ‘difficult to be done’ (MH) +su
    • duS, ‘(to become) corrupt’ (rootword), kara, ‘work’;
      su + duS + kara,

1] note how here the joyana’s are connected to a ‘distance’;
2] the term “now divine” as per spells, where gold turns into
   ‘divine gold’: cherubs are eden, deva is matrix


A] the seven shoulders or NESSU tongue,

length of floor 1880 inches, of ceiling 1830 inches;
seven layers upon a core of 90 inches high,
#1 until 130 inches (=40)
#2 until 165 inches (=35)
   a line at 7 cubits height of 10 inches
#3 until 211 inches (=34)
#4 until 245 inches (=34)
#5 until 278 inches (=33)
#6 until 312 inches (=34)
#7 until 346 inches (=34)
  • we don’t know the idea behind this type construction,
    but apparently it requires a certain combination of numbers,
    reaching the ratio of 10:1 of the Setu bridge;
    however, the presented ‘inches’ are completely useless to can
    discover any (symbolic) logic behind the type construction –
    we would need the measures in cubits, keeping in mind the
    terms as ‘tongue’ and ‘shoulder’ in the spells (remember glyphs
    as ‘shoulder’ being the same one as for ‘cubit’, etc);
  • just it’s all costing so much Time to plough through these things,
    here the link Flinders Petrie’s Pyramids and Temples of Gizeh,
    perhaps another series of spells will provide clues for this theme,


B] jacobs ladder
— we will not engage any masonic versions of this theme,
but stick with the only book which never Lies;
so important is this stairway-theme, that an event is mentioned which can
hardly relate to anything else as this Ramayana-Giza bridge,
but then with the goal “to conquer báck the bridge they made”.

Scripture always works “through literal humans”, placing Attributes upon them
as aspects of creation, which they are asked “to return, in order that those
aspects are legally unchained from the Pantheon ‘having imprisoned them'”
(the analogy of the ‘talents’, and why there are 144,000 attributes in Revelation).
This play-out to undo the bridge started with Jacob [and went on until this very day,
including you and me!] keep in mind that Jacob represented the Adamite line, itself; and though it may seem
very tricky that he “stole the birthright sceptre” from Esau, the type playout shows that
it was “because the Pantheon stole it, in the first place”.
Likewise is the section about the bridge a playout:

10] and·he-is-going-forth Jacob from·Beer~Sheba and·he-is-going Haran·ward 11] and·he-is-coming-on in·the·place and·he-is-lodging there that he-set the·sun and·he-is-taking from·stones-of the·placeri and·he-is-placing pillows-of·him and·he-is-lying-down in·the·placeri the·he
12] and·he-is-dreaming and·behold! stairway being-cset-up earth·ward and·top-of·him ctouching the·heavens·ward and·behold! messengers-of Elohim ascending-ones and·descending-ones in·him
13] and·behold! Yahweh being-stationed on·him and·he-is-saying I Yahweh Elohim-of Abraham father-of·you and·Elohim-of Isaac the·land which you lying-down on·her to·you I-shall-give·her and·to·seed-of·you::

10) And Jacob went out from Beersheba, and went toward Haran. 11) And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of
the stones of that place, and put [them for] his pillows, and lay down in that place to sleep.

12) And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
13) And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

[continued the promise – endline:]

17] and·he-is-fearing and·he-is-saying me what! being-feared the·placeri the·this there-is-no this but am rather house-of Elohim and·this gateway-of the·heavens
19] and·he-is-calling name-of־the·placerri the·he Beth-El and·although Luz name-of the·city to·the·first::

17) And he was afraid, and said, How dreadful [is] this place! this [is] none other but the house of God, and this [is] the gate of heaven.
19) And he called the name of that place Bethel: but the name of that city [was called] Luz at the first.

note the line “being set-up earth-ward”: fróm the top of lampstand;

that “Jacob was to find a woman” in this story, can be little different as what
we do now — the feminine as Watercourse to ‘find back’;
where the name”Jacob” is the old-hebrew root ‘aqeb, and denotes for example
‘the hoofs of an animal’ in Gen.49 – where we saw that the cherubs have ‘hoofs’,
and that the fore-leg was cut-off and inversed in the spells;
hence Jacob represents ‘masculine’, in casu, the masculine of the cherubs
(but yes as adamite fallen masculine, still);

Jacob “started out from Beer-sheva”, meaning “the well of the seven-fold oath”:
the seven-fold connection is clear – the “well” should be the flame of the Watercourse
inbetween the tiles10]; where the term “oath” is typically the Watchers (where Henoch
describes how, after they would not receive mercy for the mess they made, they got
together and made an oath between them)

he was on his way to Haran (Charan), translated as “mountaineer”, but with root
as “to burn, to scorch, to melt, to dry up, to be angry, etc”, as their Setcht-flame;
the bridge or stairway appears to him, as [the promise of] the connection between
Eden and this earth; and he names this place “the fearful stargate” —
but note how the line adds “the former name of this place was called Luz”,
where “Luz” is translated as “almond-tree” [sic! ], showing clearly that this very
place is about the top-region of eden’s lampstand, befóre it was Invaded by their
bridge, because the later name of this place is Bethel,
[in old-hebrew the term Bet- or Beth- always refers to “their solarplane” (glyph B),
just as their glyph for house and place is BU and B-T;
in scripture, the root bayit can mean regular houses, treasuries, or even household,
but always in relation to the non-eden state within the solarplane; and the suffix -el
not necessarily means elohim, but can be a negation (not, no, neither), or from ‘ala,
“to wail”, or ‘ela, “terebinth”:
the context is then, that the former almond-tree is now “the solarplane house’s nót”,
or “(eden’s) treasury for the solarplane to wail about”, etc.; and Jacob ‘anointing’
a ‘head-stone’, as the lower tile Sheb, must relate to the theme as well;

[resumed line 75]

75, 76. the monkeys; taking long leaps; and short leaps; shouted (in delight) all other beings; saw; that construction of the bridge; in the ocean; which was unimaginable; impossible; wonderful; causing hair to stand on end (in amazement).
the boat (of the monkeys, solarplane); as the boat; (now) bathing in; the injured roaring (of eden’s firmament): for all; of the reality; as the gift of Sight; by to expand place-T in like manner; (through) the bridge to tie together; to the abtu-sea; (and) not to consider; the insufferable (darkness); (by) the miracle; for the haired (ape) body to delight in;
a) ‘taking long leaps’, AplavantaH,

  • plavana, inclined, stooping down towards (source) [gallery?]
  • plavana, swimming, bathing in, or plunging into (MH) neb glyph?
  • plavana, ‘flying, jumping leaping over’ (RA,MH)
  • Aplava, ‘bathing’ (RA), Aplavana, ‘bathing’ (MH)

b) ‘and short leaps’, plavantas’ca,

  • plava, ‘boat’ (RV), then as above,


  • garjana, ‘roaring, rumbling (of clouds), growl’ (RA)
  • gara, ‘poisonous beverage’ (RA)
    as the poison visnu drank, being eden’s firmament ga-,
    from gandharva and bhaga;
    ja- is the fish/atlantis cluster so term as ‘injured roaring’

d) ‘all other beings’, sarva bhUtAni,

  • bhUta, ‘real, actual, true, fact, reality’ (RA)
  • bhUta, ‘become, been, gone (the past)’ (RV)
  • bhUta, ‘that which is or exists (beings, world, etc)’ (RV)
  • sarva, ‘all, everyone, altogether, different, all sorts’ (RV,MH)

e) ‘saw’, dadRs’uh,

  • dad, ‘giving’, rootword, dadha, ‘giving’ (RV)
  • dadRt, ‘bursting or causing to burst’ (no RV)
  • dadRsAnapavu, ‘having visible fellies’ (RV) (= of wheel)
  • dRs’, ‘seeing’ (rootword)
  • dRs ‘to visit, wait on'(RA), ‘consider, regard, appear’ (RV)

f) ‘that construction of the bridge’, tat setubandhanam
1] to expand (place-T) in like manner
2] ” the bridge to tie together” 2 words!
g) ‘in the ocean’, sAgare = abtu-sea
h) achintyam, which was unimaginable;

  • cint, ‘to consider, reflect, direct thoughts towards’ (RV)
  • cintya, ‘to be reflected upon’ (MH)
  • a-cintya, ‘not to be considered’ (nonconsidering)


  • sah, ‘to gain, conquer, to master, etc’ (RV,MH) (glyph Sãh’?)
  • sah, ‘enduring, satisfying, causing to suffer’ (rootword)
  • a-sahya, ‘unbearable, insufferable’ (MH)
    +a form of mecaka, ‘dark-blue,black’ (MH)?

3] adbhutam, wonderful (miracle)
i) romaharSana, ’cause to stand hair on end (through excessive joy
or excessive terror)’ (RA)
unusual term, roma-, prob. from ruh- to roh- (their fish-red),

  • roman ‘hair of the body but not of the head’ (RV)
  • roman, ‘the feathers of a bird’ (RA)
  • romaNvat, ‘hairy’ (RV) (as the hairy-ape glyph)
  • harSa, ‘joy’ (MH)
  • harSana, ‘the act of delighting’ (RA,MH)
    ‘for the haired-body to delight in’, since they were apes,

77. taani= those; koTisahasraaNi= thousand crores; vaanaraaNaam= of monkeys; mahaujasaam= in a great spectacle; jagmuH= reached; paaram= the other shore; mahodadhiH= of the great ocean; badhnantaH= soon after building; setum= the bridge; saagare= across the ocean.
that (ruled place-T); as the thousand-fold (dimensional) bow; for the monkeys; (and) the very mighty (án-fish souls, ruling eden); arriving (in the án-fish-world); on the opposite shore; (through) the mingled ocean (by eden); (by) the constructed (bridge to jujube-tree); bridge; (in) the abtu-sea;
a) ‘thousand crores’, koTi-sahasrANi

  • koTi, ‘the curved end of a bow or claw, cusps or horns,
    (of the moon), edge or top (of sword) etc'(MH)

  • koTi, ‘highest number (10 million)’ (MH)
  • koTis’as, ‘by ten millions, in innumerable multitudes'(RA,MH)
  • koTara, ‘the hollow of a tree’ (MH)
    koTa- appears the ‘bent’ cluster, as bow (see astronomical ceiling
    ramses tomb); “tenmillion-thousands” makes no sense, not even
    spells mention that extraorinary high numbers;

b) ‘in a great spectacle’, mahaujasAm,

  • mahauja, ‘very mighty, name of a people’ (MH)
    ja- is fish/atlantis cluster, ruling ma- eden, (glyph ÁN-fish)
    c) reached’, jagmuH,

    • jagmuH, ‘went, came, arrived’ (no RV)
    • jagmi, ‘going, hastening towards’ (RV)
      jag- is “world”/earth” cluster + ja-, fish

    d) ‘the other shore’, pAram,

    • pAr, ‘accomplishing’, rootword, ‘bringing across’, (RV)
    • pAra, ‘go through, fulfill, carry out’ (RA,MH)
    • pAra, ‘opposite side, any bank or shore, end or limit’ (RV)

    e) ‘great ocean’, mahodadhiH,

    • mahodadhi, ‘great ocean, 4 in number’ (MH)
    • dadhi, ‘coagulated milk’ (RV) the mingled ocean by eden

    f) ‘soon after building’, badhnantaH,

    • badh, ‘restraining’ (rootword)
      badh- seems “be deaf” small cluster, (RV) into vadh,
      root bad- (for solarplane -B)

    • bad, ‘being firm’ (rootword)
    • bad, ‘jujube tree’ (MH)
    • baddha, ‘bound, chained, fettered’ (RH)
    • baddha, ‘hanged, hung’ (RA)
    • baddha, ‘built, constructed (as a bridge)’ (RA)
    • baddhANjalipuTha, ‘forming a cup with hollow of hands’ (RA)
    • baddhAyudha, ‘accoutred with arms’ (MH) (lampstand, both)
    • pratibaddha, ‘attached to, joined with’ (MH)
    • saMnibaddha, ‘firmly bound together or on, close connected to,
      dependent on, etc’ (RA) (large cluster)
    • s’reNibaddha, ‘bound into a row, forming a row’ (RA) (sic)
      lampstand forms ‘a row’; jujube = ziziphus tree, see previous
      [were the cluster a version of vadh- instead of badh-, vadh- is the
      ‘to murder cluster’]

    78. mahaan= that colossal; setuH= bridge; vishaalaH= which was broad; sukR^itaH= well- constructed; shriimaan= glorious; subhuumiH= of good posture; susamaahitaH= and held together firmly; ashobhata= looked beautiful; siimanta iva= like a separating straight line; saagare= in the ocean.
    great; bridge; for the place of Õn; good-constructed; for the glorious (diffused light of eden); as the beautiful home-ground; of the beautiful assembled season; the splendour (?); to the boundary of the village (of Õn); namely as (?); the abtu-sea
    a) s’rI, ‘cooking’ (rootword)

    • s’rI, ‘mix, mingle, diffuse light; glorious’ (RV)

    b) ‘which was broad’, vis’AlaH,

    • vis’, ‘seperating, disjoining’ (rootword)
    • vis”act, work etc’ (rv) (poison cluster)
    • vis’a, ‘poison, venom, bane, etc’ (RV) (= to eden)
    • vis’Ala, ‘the city Vis’Ala’, (RA)
    • vis’nu (anubis)
      the vi- is gandharva-related; s’- is eden, but A- is theirs;
      the city of ÁN as glyph, to ÁN- fish-soul and ravine,

    c) s’rI ‘light to diffuse’ (RV) etc
    d) ‘of good posture’, su-bhUmi,

    • bhU, ‘becoming, obtaining’ (rootword)
    • bhUmi, ‘earth, soil, ground’ (RV)
    • bhUmi, ‘position, posture, etc’ (MH) +su, beautiful

    e) susamahita, ‘beautifully adorned’ (RA)

    • susAmahita, ‘very attentive (on subject or object)’ (MH)
      but likely from su-, good and sAma, ‘year’ (RV)
    • su-sAmahita, ‘joined, assembled’ (MH)
    • su-sAmahita, ‘put in order, adjusted’ (RA)
      the ‘year’ as “season” is as RNPt and TER, “season” denoting

    a timedimension of beauty [as eden’s timeframe is a ‘season’]

f) as’obatha, no find; as’+batha? s’obhana, ‘beautiful’ (MH)
g) siimanta iva= like a separating straight line;

  • s’I, ‘sleeping’ (rootword) (eden dome)
  • sIm, ‘her, him, it, they’ (RV)
  • sImanta, ‘parting of the hair’ (MH)
  • sImanta, ‘boundary, limit’ (MH)
  • sImanta, ‘boundary of a village’ (RA)
  • sImanta, ‘bounds (fig.)’ (MH)
  • iva, ‘in the same manner, like’
  • iva, ‘very, just so, exactly’ (RV) (vague term, iva-, perhaps ‘namely’?)

79. tataH= then; vibhiishhaNaH= Vibhishana; gadaapaaNiH= wielding a mace in his hand; aatishhThat= stood up; pare= on the shore; samudrasya= of the ocean; sachivaiH saha= along with ministers; abhiyaanaartham= for the purpose of invading; pareshhaam= the enemies.
to expand (place-T) in like manner; by Cain (representing the Sba-gate construct); yielding a mace to thunder (to eden’s feminine); for the M-realm to remain (by stealing place-T); (for) the shore; as (eden’s) dimension (as soma vessel); with the counsel; to go along with: (namely) the purpose to invade; the shore of the enemy;
a) ‘wielding a mace in his hand’, gadA-pAniH,

  • gad, ‘speak strongly, thunder to’ (RA,MH)
  • gada, ‘mace, club’ (RA,MH) (Marduk-saturn, who opened
    the Sba-gate to blow his M-realm inside the cube),
    where ga- is the top lampstand,

b) ‘and stood up’, tasthuH, (thief-cluster, of place-T)

  • tas, ‘fading away, become exhausted,etc’ (rootword)
  • tasthivas, ‘one who has stood, continuing, remaining,
    positioning (’ (RV)
  • tasthivas, ‘fixed, immovable, stationary, constant’ (RV MH)
    “M-realm remaining by stealing place-T”

c) ‘of the ocean’, samudrasya;

  • samudra, sea in four (MH), read cut in four, from gandharva;
  • samudra, ‘large soma vessel’ (RV)

d) ‘along with his ministers’, sachivaiH saha
[used term: saciva, ‘councellor, minister’ (MH) ]

  • sac, ‘be united with, be familiar with, together’ (RV)
  • sacit, ‘thinking, wise’ (RV)
  • saciva, ‘councellor, minister’ (MH)

‘councel’ as glyph NETCHNETCHNU, linked to ‘protection’,
2] saha, ‘bearing, defying, equal to’ (MH)

  • saha, ‘to go along with, together with’ (RV)

e) ‘enemies’, paraSsam – pareSAm,
[used term, para, enemy+SAm]

  • par, (opposite) shore,
  • para, ‘foreigner, enemy, foe’ (RV)
  • paras’u, ‘thunderbolt’ (RV)
  • pars’u, ‘axe, hatchet’ (RA)
  • paras’umat, ‘having an axe’ (RV)

we remain by “the shore of the enemy”,

80, 81. tataH= thereafter; sugrivantu= Sugriva on his part; praaha= spoke; raamam= to Rama; satyaparaakramam= the truly brave man; “Viira= O,valiant man! ayam= This; saagaraH= ocean; makaraalayaH= the abode of alligators; vipulaH hi= is indeed vast; tvam= you; aaroha= ascend; hanumantam= on Hanuman; atha= and; lakshhmaNaH= let Lakshmana; (ascend), aNgadam= Angada; etou= these; vaanarou= monkeys; dhaarayishhyataH= can hold; yuvaam= both of you; vaihaayason= while flying in the sky.
by to expand (place T) in that manner; Sugriva, the monkey-construct called ‘the beautiful neck’ (representing the mid Sba gate); declared; to Rama; the true distance to rejoice in; for to split the man-child (eden heir); in this; abtu-sea; as the place of the sea-monsters (devouring eden); for the totality (of attributes); indeed; (for) you; to ascend (the M-realm root in the abtu-sea) (sic); by the ape destroying eden (by fire); to connect to (place-T); by to engrave eden’s image (by rotation); (but) not thunder to (eden’s feminine); (but) as this (place-T); for the monkeys; by slightly maintaining; both; while being suspended in the air- atmosphere;
a) spoke, prAha,

  • prA, ‘to fill’ (rootword) (RV)
  • prAh, to anounce, utter, declare’ (MH) (neg.)

b) satyrarAkrama, ‘truely brave or mighty’ (MH)

  • satya, truely, real, honest, etc’ (RV)
    parAka, ‘distance’ (RV)
  • rama, rejoice-cluster,
    “the true distance to rejoice in”

c) Viira, O,valiant man!

  • vIr, ‘tear open, to split, to divide’ (RV)
  • vIr, ‘be powerful, valiant’ (RV) (cause of splitting)
  • vIr, ‘husband’ (RA,MH) (vIr is masculine cluster)
  • vIr, ‘male-child, son’ (RV) (manchild?)
  • vIrabAhu, ‘a monkey’ (RA) (but monkey bý vIr)
    vIras’ayana, ‘the couch of a dead or wounded hero (formed of arrows)’
    (MH) =(ah, so the ‘good king’ BhIsmah is the manchild?;
    vI is to gandharva )
  • vIrasthAna, ‘place sacred to shiva/osiris’ (MH) (khert neter)
  • virasU, ‘mother of a hero’ (RV) (many mothers in cluster)
  • vI-rudh, ‘plant (applied to soma)’ (RV)
  • abhivira, ‘surrounded by heroes’ (RV) = by manchilds
    abhi, fearless, approach
  • ariSTavira, ‘whose heroes are unhurt’ (RV)
    but ariSTa, ‘safe, desastrous, bad omen’ (RV)
  • a-vira, ‘unmanly, no virility, no seed, weak, etc’ (RV)
  • karavira, ‘cemetary’ (several) = to make/vira
  • pavIrava, ‘armed with lance, thunderbolt, spear’ (RV) (rod?)

d) ‘is indeed vast’, vipulaH hi, (vipula = vI-vi)

  • vipac, ‘to cook, roast or bake’ (RV) (sic, eden aspects)
  • vipula, ‘large, extensive, thick, long (also time), numerous,
    noble (of race)'(MH) (read: totality, man-child related)
  • vi-puSpa, ‘blossom less (as a tree)’ (RA) (wrong translation)
  • vi-puth, ‘to crush’ (RA,MH)
  • vip, ‘tremble, shake’ (RV) (-p added)
  • vip, ‘easily moved or flexible’, a switch, a rod, etc; the shaft of
    an arrow, the rods which form the bottom of the soma-filter and
    support the straining cloth’ (RV) (say wut?)
  • vipA, ‘to drink at different times, drink deep’ (RV)
    (to dvipA, underworlds)
    vip- cluster: ripening, devouring, cooking, transforming, rotating etc
  • viphala, ‘having no testicles’ (RA)
    (interesting for us because ÁST and MAT are both ‘testicles’,
    showing the MAT – as lampstand-core, and ÁST as workplace,
    are both in the area top of the lampstand),

e) to ascend’, A-roha,
place of their redness-root of Sagara, see previous verses for roh-
f) lakSmaN

  • lakS, ‘marking, noticing, observing’ (root)
  • lakS, ‘to mark, to sign, recognize, percieve, to know’ (MH)
  • lakSa, ‘target, aim, object, prize’ (RV)
  • lakSmaNa, ‘mark, sign, token’ (RA,MH)
  • lakSmaNa, ‘brother of rama’ (RA,MH)
    into lakSmi, ‘wife of visnu/anubis’, came from froth = aphrodite
    =artemis = feminine dual of Osiris
    “to engrave eden’s image (by rotation)” as glyph PTEH’

g) aNgadam; some composite term, nonlisted;
an is usually negation, ‘not’; gad- see above;
h) ‘can hold’, dhaarayishhyataH
[used word not listed]

  • dhA, ‘holding, maintaining’ (rootword)
    + ISat, ‘slightly, a little, little’ (RA)
    “with slightly maintaining”

i) vaihaayason= while flying in the sky.

  • vaihAyasa, ‘being or moving in the air, being suspended in the air,
    aerial, etc’ (MH) (compare glyph ÃKH, ‘suspend on high’;
    term relating to va- from gandharva and s-va-rga, eden sky)

82. raamaH= Rama; shriimaan= the glorious; dharmaatmaa= and the righteous man; dhanvii= wielding a bow; sa lakshhmaNaH=along with Lakshmana; samanvitaH= together; sugriiveNa= with Sugriva; jagaama= went; agrataH= in front; tasya sainyasya= of that army.
by rama; the glorious diffused (eden) light; virtuously sustained; by the (dimensional) bow of the M-realm; bestowing; to engrave eden’s image (by rotation); (through) full intercourse; by the ape who represents the mid-Sba gate; for the living universe (of fish-souls); (to be) in the dimensional foreground; by place-T (eden’s); army (wasting away);

a) s’rI, ‘cooking’ (rootword) ‘mix, mingle, diffuse light'(RV)

  • s’rI, ‘glorious etc’ (RV)

b) ‘and the righteous man’, dharmAtmA,

  • dharmAtman, ‘religious-minded, just, virtuous’ (RA,MH)
  • dhara, ‘holding, bearing, sustaining etc’ (RA,MH)
  • dharmacakra, ‘a particular mythological weapon’ (RA)
  • dharmacakra ‘the wheel of the law’ (MH)

c) ‘wielding a bow’, dhanvI

  • dhan, ‘bearing fruit’ (rootword)
  • dhan, ‘the prize or the contest, to (cause to) move or run’ (RV)
  • dhanvin, ‘armed with a bow’ (MH)
    but ‘bow’ is dhanvan (RV) and dhanvan ‘dry sandbank, desert,
    wsteland’ (RV), and since dhanavat is ‘rich man’ (RA),
    “like/dhana”, related to Kubera, it must be their bow,
    above the cube, as Horus’ “dry place”,

d) lakSmaN, see previous verses

e) ‘together’, samanvitaH,

  • samana, ‘festival, intercourse, amorous union’ (RV)
  • samanvita, ‘corresponding or answering to (compound)’ (RA)
  • samanvita, ‘full of, completely posessed’ (MH)
  • a-samana, ‘going in other directions, ununited’ (RV)

f) ‘went’, jagAma,
there is no root ja- as ‘to go’, nor an jag-,

  • ja, ‘born or descended from, prepared from’ (RV,MH)
    first jag- listed is jagaccitra, ‘a wonder of the universe’ (RV)
  • jagat, ‘moving, living’ (RV) (all that is alive)
  • jagat, ‘the world, universe’ (RV)
    so something like “the living (fish-souls) universe” (glyph ÁN)

g) ‘in front’, agrataH,

  • agrata, ‘first, foremost, prominent etc cluster’; because it is such
    a big theme in spells, we take it as ‘fore-ground’,

    h) tasya sainyasya, ‘of that army’

    • sainya, ‘soldier, troops, army’ (RA MH)
    • sai, ‘waste away, declining’ (rootword)
    • saikata, sandbank, any shore’ (MH)
    • sainika, ‘belonging to military’ (RA)

    2]tasya, from tad-? no root found;

    • tas, ‘fading away, to throw’ (root);considered the strange cluster
      tas-, where first term is taska, ‘to rob, steal’ (RV) we consider tas-
      to be something of eden, where tasara is ‘(weaving)shuttle’ (RV);
      problem is that texts as this should not use seperate words as ‘this,
      that, he, etc’, they dont waste their words seperately, but would glue
      it to the main words themselves; for now we leave place-T-eden,

83. anye= some; plavaNgamaaH= monkeys; gachchhanti= went; madhyena= through the middle(of the bridge); anye= some others; paarshvatah= went through the sides of the bridge. Anye= some others; prapatanti= were jumping into; salilam= water; anye= some others; prapedire= went forward; maargam= on the path; kechit= some others; vaihaayasagataaH= entered the sky; pupluvuH= and aviated; suparNaaH iva= like Garuda, the eagle.

others; of the solarplane boat (of monkeys); (ga+?); in the centre (of eden); others; at the (shore) side; others; falling down upon; eden’s dimension (as life-giving water); others; went forward; on the path (of M-realm); for covering (?); suspended high up in the air; hovering (above); like; the beautiful axis;

a) ‘through the middle’, madhyena,

  • madhya, ‘centre, middle, midst’ (MH) but of ma- eden,

b) four gacc- but nothing listed; yet ga- is from the
important ga-ndharva, and is indeed related
to ‘the middle’ in next word;

c) ‘went through the sides of the bridge’, pArs’vataH,

  • pArs’va, ‘the middle, flank, the ribs’ (RV)
    as glyph at the side (ges)

    d) mArga, ‘track, path’; mA- is M-realm
    e) were jumping into, prapatanti

  • prapat, ‘to hasten to, fly or fall down upon’ (RV)
  • prapata, ‘a way, journey (to distant place)’ (RV)
  • prapatan, ‘flying forth or away, falling down or from’ (MH)

f) ‘water’, salilam,

  • sa-lakSman, ‘having the same marks’ (RV) (engrave sa)
  • salila, ‘flood, surge, water’ (RV,MH)
  • salila, ‘unsteady, surging, fluctuating’ (RV)
  • salila, ‘water (with kR as to offer a libation (accusative)’ (MH)
    read: transform water, because kR,
  • salIla, ‘mocking, sneering’ (RA)
  • salilakarman, ‘libation offered to a deceased person’ (MH)
  • salilavat, ‘provided with water’ (RA) (but is ‘like’ salila)

g) ‘some others’ kechit, must be kac,

  • kac, ‘to bind’ (rootword) seems the ‘hair cluster’ (covering)
  • kacagraha, ‘seizing or grasping the hair’ (MH)
  • kacAcita, ‘long or disheveled hair’ (H-W) (as spells, but inverse!)
  • kaccha, ‘maeshy ground, morass’ (MH) (field of reeds)
    covering? but of M-realm because ka-

i) ‘while flying in the sky’, vaihAyason,

  • vaihAyasa, ‘air, atosphere, etc’ (RA, MH)
  • vaihAyasa, ‘being in the air, suspended in the air, aerial'(MH)
    from v- + hAra, stealing, ravishing (vi) (vi-mAna)

j) pupluvuH= and aviated

  • plu ‘swim, float, bathe’ (RV,MH)
  • plu, ‘sail, navigate, hover, fly, to blow (as wind)’ (MH)
  • plu, ‘to vanish (in degrees), hop, skip, jump'(RA) (tefen?)
  • plutavat, ‘one who has leaped or jumped’ (RA) (vat=like)
    +pu, purifying

h) suparNaaH iva= like Garuda, the eagle.

  • suparNa, ‘having beautiful wings’ (RV)
  • suparNa, ‘any mythical bird’ (RV)
  • suparNa, ‘a particular array (as of an army)’ (MH)
    su+parNa, ‘pion, feather, wing’ (RV,MH) (axis) (this one!)
    parNapuTa, ‘a leaf rolled up in the shape of a funnel (RA,MH) (torus-tube?)
    puTa, ‘fold, pocket, hollow space, concavity’ (MH)
    puTa, cup or basket made of leaves’ (MH) (torus?)
  • remark: the invasion is in process in this verse

    A] the four horses of Vishnu-Anubis
    according to MH there are four horses of either Khrisna-Thoth or
    of Vishnu-Anubis (and we will need to update Revelation pages),

    #1, SugrIva,

  • sugrIva, ‘monkey king, son of sun and reinstalled by Rama’ (RA,MH)
    the re-installed as “the connection from root to M-realm”,
    derived from su-, ‘beautiful’ + grIva, ‘neck’
    (see “horse-neck”ásvin previous page), SugrIva as “the bridge, itself”;
    the grI- doesn’t make the stepdown into gri- nor gr- but from gR,
  • gR, ‘sprinkling, invoking, swallowing’ (rootword)
  • gRbh, ‘grasping, seizing’ (RV) (g- is the root to seize)
  • gRdh, ‘desire, longing, greedy’ (RV) (when added -d)
  • gRha, ‘house (hold)’ (RV) (when -h)
    pale horse, rule of Sekhet-fields (chloros) atop of gate,

    #2, BalAhaka,

  • thunder-cloud, any cloud, serpent demon’ (MH)
  • balA, ‘name of daughter of DakSya, RA) (willpower saturn)
  • balA+, ‘type crane’ (MH) (heron? see Henoch)
  • balAka, ‘hunter’ (MH) (the KA hunting bal-)
  • bal, ‘breathing, living, hoarding grain, might’ (root) (RV)
  • bala, ‘other name of Vala’ (RV) (tile)
    red horse, since BD149 shows the red-crown T’ESHER within
    both tiles, t’esher as “eden’s aether but mutilated”, meaning ‘red’,
    (comp. breathing and living, and red grain, above)

    #3, Mega- puSpa- (or megha-puSpa- )

puSpa as blossoms of lampstand, and megha as

  • me, ‘exchanging, bartering, mingling’ (rootword) (
  • megha, ‘cloud, sprinkler’ (RV) (endless cluster)
    the combination me- and ga- would be illegal, so gha- instead;
    where the gha- on itself is nothing (because a composite term),
    showing rule over ga-; read, “eden dew to mingle”,
    white horse, where the ‘house of Saturn’ H’ET rules the top of the
    lampstand, as “white light of saturn” H’ETCH,

    #4, S’aivya,

  • s’ai, ‘cooking’ (rootword) (v changing into b)
  • s’aibya, ‘one of 4 horses of vishnu’ (MH)
  • s’aibya, ‘descendents from or king of s’ibi’s’ (MH)
  • s’aila, mountain-cluster (long)
  • s’ais’ cluster, youth, childhood,
  • s’aiva, ‘related or belonging to or sacred to shiva’ (RA),
    eden’s youth is important to shiva/Osiris, and the roasting and
    cooking is typical in spells for physical aspects; into:
  • s’i, ‘whetting, sharpening’ (rootword) (read: cut-off, glyph MA)
  • s’i, ‘to grant, to bestow’ (RV)
  • s’ivi, [or sibi] ‘name of a rSHI (RV) (fallen archangel)
  • sibi, ‘a king renown for his unselfishness, transformed into a hawk by
    offering an equal quantity of his own flesh weighed in a balance’ (MH)
  • s’ibikA, ‘palanquin, litter, bier’ (RA,MH) (Osiris’ bier)
  • s’ibira, ‘royal camp or residence’ (RA,MH) (their root, sagara)
  • s’ita, ‘wetted, sharp’ (RV) (into Sita but from a-sita)
    black horse, the balance, the oil and wheat (used to roast and cook to
    fabricate Osiris’ body), the whetting and sharpening of a sickle,
  • in context, the first horse starting is the one ruling the lampstand
    (as the white-light crown of rule, glyph h’etcht),
  • then the red horse, the region of the mutilated flame between the tiles,
    (as red crown t’esher, stealing aether)
  • next the area within top of lampstand, as workplace for physical bodies,
  • and as fourth their region abóve the line, the thes-domes and Sekhet-field,

84. mahataa ghoshheNa= by the great sound; bhiimaa= of the terrific; harivaahinii= army of monkeys; tarantii= who were crossing (the ocean); ghoshham= the sound; saagarasya= of the ocean; samuchchhritam= which was very high; bhiimam= and terrific; antardadhe= was covered up.
(eden’s) great; sound of distress (of lampstand-centre); through the fearful; green horse army (as Sekhet field construct); who were crossing (place-T); (and) the sound of distress (of lampstand-centre); for the abtu-sea; who (now) elevated after total destruction; as the fearful; interior placed within;

a) sound, ghoSheNa,

  • ghoSa, ‘tumult, of multitude, cry, roar, distress or victory’ (RV)
  • ghoSa,‘sound of drum, of soma stones, of carriage’ (RV)
  • ghoSa, ‘of storm, thunder, water, of recital of prayers’ (RA,MH)
  • ghoSa, ‘station of a herdsman’ (RA,MH)
  • ghoSaNa, ‘proclaiming aloud’ (RV)
    probably gh-, gha-, used as ‘ruling ga-‘,

b) bhImA, fearful, terrific, terrible awful formidable, tremendous (RV)

  • bhImA, ‘of several rivers’ (MH) of bhI ‘causing fear’ cluster,

c) army of monkeys’

  • hari, ‘pale, green, yellow, bay (especially of horses)’ (RV) (sic)
  • hari, ‘horse of Indra’ (RV), ‘monkey’ (RA,MH)
  • harivAhana, ‘having bay horses; name of Indra’ (RA,MH)
    vAhinI, ‘army'(MH)
    vAhinI, ‘river'(RA)

d) ‘who were crossing’, tarantI,

  • tara, ‘crossing,passage’ (RV)
  • taraNI, ‘carrying over, benevolent’ (RV) (also ‘boat’)

e) samuchchhritam= which was very high

  • sam, ‘altering, changing’ (rootword)
  • sam-ucceda, ‘total destruction, destroying altogether’ (RV)
  • samucchrita, ‘well raised, or elevated’ (MH)
    ‘elevated after total destruction’

f) antardadhe= was covered up.

  • antar, ‘middle, interior’ (no RV)
    daddhe?, ‘cover, conceal, receive or place within, hide oneself’
    remark: the bridge connects Sekhet to the cauldron

85. msaa= that; vaahinii= army; vaanaraaNaam= of monkeys; tiirNaa= which crossed; nala setunaa= the bridge constructed by Nala; nivivishe= was encamped; tire= at a shore; bahu muula phaodake= having many fruits roots and water; raaj^Naa= by Sugriva.
m (to rule eden); the army; of monkeys; who crossed (place-T); (by) Nala’s (reed); bridge; built a camp; at the shore (of place-T); to frequent; as headquarters; for to burst open (and flourish); a shining rule;
a) that’, sA,
from sa, eden’s, to sA, where -A is theirs; comp. ma- and mA-,
we agree it is not pretty, but until a better term, we leave it,

b) tIrNa,

  • tIrNa, has çrossed’ (RV)
  • tIra, ‘shore, bank'(RA)

c) nivis’ ‘enter, penetrate, settle down,sink down, vanish’ (RV)

  • ‘to build, populate, encamp’ (RA,MH)

d)mUla, ‘basis, foundation, immediate neighbourhood’ (RA,MH)
2] bahu, ‘frequently, much, many, high degree, abundant’ (RV)

3] phaodake, nonlisted; likely root phal-,

  • phal, ‘to burst, cleave open’ (RA)
  • phal, ‘to bear or produce fruit, fruitful’ (MH) (M-realm term)

e) rAj, ‘shining’ (root)

  • rAj, ‘to reign, rule’ (RV) (M-realm)

86. samiikshhye= Seeing; tat= that; raaghava karm= Rama’s accomplishment; adbhutam= which was amazing; dushhkaram= and arduous; devaaH= celestials; Siddha chaariNaiH= Siddhas(semi-divine beings possessing supernatural faculties) and Charanas(celestial bards); maharshhibhiH saha= along with great sages; sahasaa= forthwith; upetya= approached; raamaH= Rama; abhishhinchan= consecrated; sushubhaiH= with very sacred; jalaiH= water; pR^ithak= separately

e) ‘great sages’, maharSibhiH,

  • maharSi, any sage or saint’ (MH) (but ma- upon eden)

by to invent; to expand (place-T) in like manner; by the descendent of Raghu; to work; the miracle; by (means of) a sinful work; (in order) for the gods; to acquire the highest goal; (namely) to exist (through) spying; as sage or saint (living upon eden); as the powerful (of thousand); who have arrived into a state or condition; as Rama (is); by to beautifully adorn oneself; with the (fish-soul) water; (each) one by one, separately;

a) ‘seeing’, samISye,

  • samIkSa, ‘to inspect, to investigate in order to choose’ (RA)
  • samIkSa, ‘to desire to see, to find out, invent’ (MH)

b) ‘accomplishment’,
rAghAva, ‘descendent of raghu [as rama is]’
+ karm is nothing; is typo for kar-, work?

c) ‘and arduous’ duSkaram,

  • duS, ‘becoming corrupted’ (rootword)
  • duS, ‘to perish, to sin, to commit a fault’ (MH)
  • duSkara, ‘behaving wicked’ (M-W)

d) Siddha chaariNaiH

  • siddha, ‘accomplished, acquired’ (MH)
  • siddha, ‘prepared, dressed (as food)’ (MH)
  • siddha, ‘one who has attained the highest object or goal’ (RA)

2] cArin?, ‘acting, proceeding (living, being)’ (RA)

  • cAra, ‘spy’ (RA)
  • cAra, ‘going, motion, course'(RA)
  • cArUsArvanga, ‘one whose limbs are beautiful’ (RV)
  • cAru, ‘pretty’ (RV)
  • car, ‘going, doubting’ (rootword)

e) ‘great sages’, maharSibhiH,

  • maharSi, any sage or saint’ (MH)

f] sahas, powerful, mighty (to sahasra, 1000)

g) ‘to approach’, upetya,

  • upeta, accompanied with, furnished with, posessing’ (RA,MH)
  • upeta, ‘one who has arrived into a state or condition, has come
    near or approached (MH) (read: just as Rama, next word)

h) ‘consecrated’, abhishhinchan

  • abhiSic, ‘to sprinkle, water, et’ (RV)
  • abhiSic, ‘to consecrate oneself’ (RA,MH) (anoint)
  • abhi, fearless’ (MH) but likely a-bhi, ‘no-fear’,
    2] su+s’ubh, beautifully + adorn oneself (RV)

i) pR^ithak= separately

  • pR, ‘nourish, filling, pleasing’ (rootword)
  • pR, ‘deliver from, rescue, save’ (RV)
  • pR, ‘unite, join, satiate’ (RV)
  • pRthak, ‘seperately, differently, one by one (often repeated)’ (RV)

87. (The celestials Siddhas and others); aapuujayan= exalted; raamam= Rama; naradeva satkR^itam= who was respected by kings; vividhaiH= with various; shubhaiH= auspicious; vachobhiH= words; itiiva= thus; naradeva= O king! Jayasva= defeat; shatruun= the enemies; paalaya= rule; mediniim= the earth; sa saagaraan= along with the sea; shaasvatiiH= eternally; samaaH= for years.

after purication, as the victory (of the fish-soul): (to be) as Rama; (to be as) the man-god being king; adorned with; (eden’s) scattered various sorts of; (beautiful) adornments; speaking with words; of place-T; (as) the man-god (as king); by the victory (of fish-soul); over the enemies; (and) to guard; the fat and marrow (eden aspects); for conjunction; with the abtu-sea; for eternity; of the season;
after purication, as the victory (of the fish-soul): (to be) as Rama; (to be

a) ApU, ‘to flow towards after purification’, (RV)
+jaya, ‘victory’ (ÁN-fish cluster)
b) naradeva, ‘man-god (a king)’ (MH) (context: nara was akin to
a gandharva (MH), masculine, as spirit-type, manlike-form’
(they have no man-form in their 4 beasts in Revelation)

2] satkRtam, ‘who was respected’,

  • satkRta, ‘adorned with (compound)'(MH)
  • satkRta, ‘honoured, trested with respect’ (MH,RA)

d)vividha, ‘of various sorts, divers’ (MH)

  • vividham, ‘variously’ (RA)
  • vi-dham, ‘scatter, disperse’ (RV) + vi?

e) s’ubha, ‘beautiful’ (MH), ‘adorned, adornments’
f) jayasva, ‘victory’ (fish)
g) enemies, sátrUn,

  • sátru cluster ‘enemies’

h) ‘rule’, pAlya,

  • pAl, ‘to guard, protect, to keep’ (RA)

i) medinI, ‘fertile ground’ (MH) (no ‘ground’ in cluster)

  • med, ‘fat’ (RA)
  • meda, ‘particular mixed caste’ (MH)
  • meda, ‘serpent demon’ (MH)
  • medana, ‘the act of fattening’ (RV)
  • medas, ‘fat, marrow’ (RV) (glyph ÃT, as ‘to guard/ the fat’)

88. closing line:
“and thus completes the 22nd chapter of Ramayana” (etc)

——————– end chapter 22

closing: some observations please,
— we started out to find back the same themes in the Veda’s,
and, after these chapters (and glancing into other sections of this book), they may tell even móre about certain themes as the spells do.
But like the latter, here also are hundreds of chapters, with endless lines, and it would take years to grasp the twists and secondary meanings of their language
(especially R-Veda – though most interesting, the many words up to 20 syllables are painstaking to defragment; we tried some sections, but simply too many words we failed to see, in order to can present you a coherent chapter..)

Perhaps you think we arbitrarily decided the value of a used term,
but you saw that as in glyphs they use different words for the same subject;
indicating that the used term comprises a set of certain meanings.
In fact – they were much smarter then us:
because the world they describe thróugh the very language, is literally a different kind
of Consciousness: so very layered is this language, that it can drive one Insane while searching (and listening to!) their context, simply because of the wide range of concepts involved and linked – yet this consciousness was normal to them!

That said, we feel these people, these ‘seers’, had a…..deeper understanding of the
nature of the themes as ancient Egypt — the spells and glyphs seem “bulky, technical, cold and harsh”, compared to the Sanskrit context, which appears to be “softer but more cunning”.
For us it is an intriguing question whether these Vedic seers were Aryans, read: Japhetites (the one son of Noah representing a type of people, analogue to the four types the Spells describe), since we know that the “evil split-off from Cham were the egyptians, and their present descendents;
in the sense that Egypt is the “Legal doorkeeper” towards the East, holding Eden;
and that the Vedic [masculine] East represents “Asia”, and became by the Sumerian pantheon relocating to there, in the form of the Veda’s.

…at the introduction we referred to this same legal Gap between “the west and Asia”, as the gap between post- and pre- Deluge;
analogue to the the thundering words to ‘the house of Israel’ (Joseph) in the book of Ezekiel, where this House seems to “represent the Torus construct, and refuses to grasp it in order to can meet the East (to can connect to the [masculine] pre-deluge)”.

If you think it is farfetched,
then please consider “that the Opening could never be found (by souls) fróm the East”: because the entire structure of the Veda’s is a “closed-off one, a self-serving and self-containing consciousness”, simply not leaving open the possibility for a way of thinking like scripture; since scripture must appear (in that consciousness) “a book of rather simple stories — dwarfing the “knowledge and high goals” described in the Veda’s.

it is not nitpicking —
the way tó the east can not be initiated bý (those in) the East.
While the very guardian tó the East…. is ancient Egypt;
and therefore it may not be ‘coincidence’ we came to here via Egypt.
And the reason scripture ‘appears simple’, to that mindset, is because scripture literally identifies with real-time souls: building an entire playout to reach her goal, through the very lives of personal souls living downhere, in a magnificent tapestry of lines and connections [and that until this very day – including you and me!]; and you saw that she does address exact the same themes as the lofty-written spells and Veda’s…..
Both spells and Veda’s lack this personal soul aspect completely:
they are indeed but for the “upper class of people”, they show no mercy, do not understand (or refuse to) human weakness; and never are ‘gracious’ because of knowing their own intrensic power and love — but are obsessed to obtain power and steal it, in order for their god-like goal: by means of the destruction of anóther.

Exactly this colour oozes in every verse,
and therefore we feel the context in which we read them, is the right one.
Perhaps we return to these books – but they cost too much time, right now;
— it would be marvellous when someone élse would go vieuw RigVeda and this Ramayana in the same context as the Spells —- we made the attempt to show that both address the very same themes, and we are positive that the framework stands – let that be Legal enough, for now

[14/7/17 closing post as Ramayana bridge theme]