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)

grahamhancock.com

“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…).

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)

root:

• 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)

other:
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;

rohi-cluster:
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)

pinterest

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,

pinterest

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;

Ez.1,
“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
untracable

• 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 (?)


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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,

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

vel

• 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, (acc.to 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;


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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,