Mahabharata III: the Forest

11/1: Mahabharata III: the Forest

part 2 of treasure (clues) of Tutãnkhámen

…by coincidence, we stumbled upon a version of this book (from,
and what it shows rather blew us away —- we simply cannot type quick enough the other related themes,
but this one had to go first:

  • the original cherub is addressed
  • then Eve, in the form of the feminine-eden-core in the lampstand
  • birthing another type cherub
  • in a Moses-like story, inclusive the river and casket, being found by a queen
  • at the end, this new type is installed, under a different axis
robbing of the earrings

220 Janam‐ejaya said: So, great brahmin, when, at Indras request, Lomasha said to Pandu’s son, Yudhi‐shthira [new cherub]: “Once Dhanam‐ja‐ya has gone, I shall remove that bitter fear you keep to yourself” — what exactly was that great fear concerning Kama [new cherub / adam], best of brahmins? And was there none to whom that spirit of the Law could tell it?

Vaisham‐payana said: Since you ask about it, tigerish king, I shall tell that story. Listen, best of Bharatas, to what I have to say. Twelve years had passed, and the thirteenth begun, when Shakra [ka-double] wanting the best for the Pandus [tuat], was prepared to beg from Kama. Then, realizing what great Indra intended in the matter of the earrings, radiant sun‐god Surya [Rã] came to Kama, mighty king. The hero — confident, brahminic, true‐spoken — was lying on a splendid couch covered with a priceless throw. O chief among kings, O Bharata, at night in a dream the Sun showed himself, filled with great compassion, for love of his son. Through his yogic power, Surya became a Veda‐versed brahmin, and coaxingly uttered this speech to Kama, for his own good. “Kama! Son! Greatest of truth‐tellers, listen to my words. I speak now, Strong Arm [willpower], from love, and in your best interest. Wanting to benefit the Pandavas [representing the Tuat], Shakra [ka-double] will come to you, Kama, disguised as a brahmin, hoping to steal your earrings [cherub-wheels]. Like the whole world he knows your practice: that when begged by the good, you simply give, you do not solicit. For they say that you, my son, when requested, give to brahmins, refusing neither goods nor anything else from any of them.
[written karnam instead of kama; later also kar-na, difference unclear; but root is “to do, to make”, to bear-up; as general term for the nature of the cherub. Immediately we need to correct a mistake in the Ramayana pages: the gandharva *may* be, at this point, the ‘copied cherubs’, just as in the spells the horus-sons copy the aspect. It does not change much in the overall concept we read in these, but yes we’ll need to repair that part — it but shows again, how incredible close the mimick of themes is]

So, knowing you to be like that, the conqueror of Paka [pãka, name of a daitya-deomon slain by indra] will come himself to beg your armor and earrings. When he begs the earrings of you, you shouldn’t give them. Conciliate him as best you can — that’s your safest course. When, my son, he speaks of the earrings, you should repeatedly fend off, with all types of reasons and many other sorts of wealth — such as gems, women, cattle, all kinds of riches — and with many examples — that ring‐obsessed Sacker of Cities.

If, Kama, you give up the beautiful earrings you were born with, your life will be cut off and you will fall into the power of death. Honor‐giver, when you have the armor and the earrings, enemies cannot kill you in battle. Remember my words. For both these, bejewelled, have come from the elixir of immortality, so guard them, Kama, if you value your life.” Karna said: “Tell me, sir, who are you to show me such extraordinary friendship? Be kind enough, lord, to tell me who you are — you who look like a brahmin.”

The Brahmin said: “I am the thousand‐rayed Sun, my son, and I instruct you because I love you. Do as I say. It’s in your very best interest.” Karna said: “It’s certainly the best thing that could have happened to me, that the powerful lord of rays should speak to me today, seeking my benefit. Now hear my reply.

I propitiate you, giver of gifts, and out of love I say, if I am dear to you, don’t deflect me from this vow. O Lord of boundless light, this world knows my whole vow: I would certainly give my life itself to the first of the twice‐born. If, O greatest of those who walk the sky, Shakra [ka-double] comes to me disguised as a brahmin to beg on behalf of the sons of Pandu, [Watchers] I shall, greatest of gods, give him my earrings and my excellent mail, so that my fame, which is spread across the three worlds [sic], may not disappear. Fame, for such a man as me, doesn’t come with saving one’s life; rather, a proper death is rewarded by the world with proper fame. So I shall give the earrings and armor to Indra. For if the killer of Vala and Vritra [eden tile] approaches me, begging, soliciting my earrings for the welfare of Pandu’s sons, that shall make me famous throughout the world and redound to his infamy.

Sun, I choose fame in the world, even at the cost of my life. One is famous and goes to heaven, but without fame one is lost. For fame, like a mother, gives life to a man in the world; but infamy kills the life, even of the embodied and living. Sun, Lord of the world, the Creator himself has sung this ancient verse — how fame is the life of a man: ‘In the next world, fame alone is for man the final aim; in this world, untainted fame enlarges life.’ So, by giving away what was born with my body, and giving gifts properly to brahmins, just as prescribed, I shall acquire undying fame. By offering my body in war, by doing the difficult deed, by conquering my enemies in combat, I shall acquire nothing but fame. By securing the safety of the fearful who cling to their lives in battle; by liberating youths, old men and brahmins from great danger,
[śakra, ‘power’, context: ka-double]

CANTO 301 i shall attain the greatest fame in the world, and highest heaven. Even at the cost of my life, my fame shall be shielded. Know that’s my vow. And once I have given Indra Maghavat [eden’s reward inside] disguised as a brahmin, this peerless gift, I shall attain, O god, the highest state in the world.”

The Sun [surya] said: “Kama, don’t damage yourself, your friends, sons, wives, mother and father. O best of those that breathe, the living want glory, and enduring fame in heaven, but not at the risk of their bodies. You, who desire eternal fame at the cost of your life, will lose your life pursuing it, beyond all doubt. A father, a mother, sons and any relatives, of whatever kind, do the work of the living in this world, bull of a man — and kings too, through manly valor, tigerish man. Learn from that, shining one: only the fame of the living man holds good. What’s the good of fame for a mortal, whose body is ash? A dead man knows nothing of fame — fame is for the living. Fame for a dead man is like a wreath on a corpse. I’m telling you this because you are my devotee and I want to protect you. I should protect those devoted to me, for this reason too: I think, Great Arm, that this man [indra] is devoted to me with a supreme devotion. So, if you are truly devoted to me, do as I say. There is here something profound in your inner self [sic] that has been made by a god. And so I tell you this: act without hesitating. Bull of a man [sic], because you haven’t the power to know a god’s secret, I shall not tell you that secret, but in time you will come to know it.
[causing a kind of jealousy to the cherub/adam, by praising rama]

I’ll repeat what I’ve said to you, Kama Radheya [the complete one] — pay it heed: don’t give your earrings to the thunderboltwielder [indra] when he comes begging. Great glorious man, with your lustrous earrings, you shine like the moon [sic] in a clear sky between the two stars of Vishakha [below]. Realize that fame is good only for the man alive. So, my son, refuse the lord of the gods when he comes for the earrings. Blameless one, time after time, with many arguments based on logic, you can ward off the king of the gods’ desire for the earrings. Karna, repudiate this design of the sacker of cities with graceful figures of speech whose purport is upheld by argument. For, tigerish man, you always vie [?] with the left‐handed archer,* and here the hero, the left‐handed archer, will meet you in battle. [below] But even were Indra himself at the head of his army, Arjuna [horus] cannot defeat you in battle while the earrings are yours. So, Kama, if you want to subdue Arjuna in battle, you shouldn’t give Shakra those beautiful earrings.” Karna said: “Lord of the rays, god of the supremely fiery rays, just as you know I am your devotee, so you know there is nothing at all that cannot be given. Neither my wives, nor my sons, nor myself, nor my friends are as honored with my incessant devotion as you, lord of rays. You know, bright Sun, that the great‐souled invariably return the devotion and honor of their dear worshippers. Thinking, ‘Kama is my chosen devotee and acknowledges no other god in heaven,’ your lordship has offered me good advice. Once more, and again, I entreat you, and again, with bowed head, Lord of the fiery rays,

  • [ rãdh = completed, succeeded;
  • viśãkha, name of skanda, but skanda=manchild-counterpart; viś = to enter, community, tribe; kha = the hole in the nave of a wheel through which the axis runs’, hollow, cave, cavity; to enter the nave of a wheel; however it does not make the ‘two stars’ more clear; the ‘moon’ has to be related with the same difficult topic in the spells;
  • left-hand, perhaps a relation to the lampstand-arms, as the spells use ‘shoulder’;
  • that Arjuna is brought up here must be metaphorical, just as it is Rã already who is speaking here]

but i say the same thing — you must forgive me — I fear death nowhere near as much as I fear the lie. To all good people at any time, and especially to brahmins, I have no hesitation in giving even my life. And what you have said to me, god, concerning Phalguna [split-watercourse] Pandava — dispel, light‐maker, your burning inner sorrow concerningArjuna and myself: I shall overcome Arjuna in battle. You know, god, that I have a great power of weapons obtained from Jamad‐agnya [below] and great‐souled Drona [soma-vessel]. Allow this vow of mine, best of gods: that I may even give my own life to the thunderbolt‐ wielder, if he comes begging.” The Sun [surya] said: “My son, if you give these bright earrings to the thunderbolt‐wielder, in order to secure victory, you, whose strength is so great, should tell him: “God of a hundred sacrifices, I give you the earrings on condition, for no creatures can kill you while you are wearing the earrings.” So the killer [as indra] of the Danavas [50 aspects of lampstand] wanting Arjuna to destroy you in battle, wishes to appropriate your earrings, dear son. You should repeatedly propitiate him with pleasant and truthful words, you should beseech the lord of the gods, the destroyer of citadels, whose purpose is unerring: “Give me an infallible spear that will crush my enemies, and I will give you, god of a thousand eyes, my earrings and incomparable armor.” This is the condition on which you should give Shakra the earrings; [and] with that spear, Kama, you will kill your enemies in battle. For the lord of the gods’ spear [axis] does not return to one’s hand, Great Arm, before it has killed enemies in their hundreds and thousands.”

  • [phal = cleaving, bursting, splitting-open; phalgu = name of river flowing past gayã [city]; gaya = having acquired household, area, cattle etc;
  • jamad, jam- ‘to eat’ (root), jam- was the fish-cluster glyph ÁN; then ‘the fire of the fish-souls’, probably matrix root;
  • soma-vessel: aspects of the Watercourse;
  • dãnava, as the ’50 assassins of osiris’; dãnava = son of danu = danu = name of kabandha, ‘large bellied vessel or headless-trunk’, lampstand]
– story changing to the princess as the core in lampstand [Eve] –
1) the king ruling the core in the lampstand is being approached by Indra

Vaisham‐payana said:
Having spoken thus, the thousand‐rayed one suddenly disappeared. Then, after he had finished reciting his prayers, Kama told the Sun his dream. Kama Vrisha [‘fingers’] recited to him everything that had happened between the two of them in sequence: just as it had been seen, happened, and said. Having heard that, the revered lord Sun, Surya, Svarbhanu’s [upper node] killer, said to Kama, with something like a smile, “So it is.” So, knowing it to be the truth, Radheya [below], the killer of hostile heroes, wanting only that spear, waited for Vasava [name of indra, below].

Janam‐ejaya said: And what was that secret the herce‐beamed Sun didn’t tell Kama? What kind were the earrings? What kind the armor? And whence came his earrings and armor, foremost among men? This is what I want to hear — tell me about it, you who are rich in asceticism.

Vaisham‐payana said: King, I shall tell you this — this secret of his, the bright lord’s [sun] — and what kind the earrings were, and what kind the armor. In the past there appeared to Kunti‐bhoja [the king, as ‘eden feminine to nourish’] a brahmin, sharply lustrous, large, tall, with matted locks, and bearded, carrying a staff. He was good to look at, perfectly proportioned, and seemed to blaze with luster; honey‐yellow, a sweet speaker, bejewelled with asceticism and Vedic study. That prodigious ascetic said to King Kunti‐bhoja [above] : “I wish for alms — to eat in your house, unselfish man. Neither you nor your followers should do me wrong in that way, blameless one. I shall live in your house, if you are agreeable. I must come and go as I please, king,

  • [Rã has taken svarbhanu’s place in upper node, see ramayana pages;
  • radheya, ult. ‘ear’, as concept from the spells we don’t get as of yet;
  • vãsava, from vasu- ‘wealth, riches’, from vas, ‘take, cut, dwell, live’ (eden’s)
  • kunta, ‘spear, lance’; the śa- in sá-kuna is eden’s; śakuna as ‘omen’ etc = ‘female intuition’ as eden’s; and bhoja- ‘feeding upon, using’]

and whether i’m in bed or seated, no one must offend me.” Kunti‐bhoja addressed this friendly speech to him: “Let that and more be so!” And again he said to him: “O you of great wisdom, I have a beautiful daughter called Pritha; [the enemy’s nourishment’] she is noble, chaste and temperate, of good conduct and character. She shall wait on you, honoring you without disrespect, and you will come to be satisfied with her conduct and character.” Having said this to the brahmin, and having suitably honored him, he addressed Pritha, his wide-eyed daughter, who had now come in: “Darling, this eminent brahmin wishes to live in my house, and I have promised that it can be so. Having expressed my confidence that you, my dear, can propitiate a brahmin, don’t at any time make my words ring falsely. This revered brahmin is an ascetic and wedded to Vedic study. A man of great luster, whatever he may ask for, you should, disinterestedly, give it to him. For a brahmin is the supreme energy, the supreme austerity. It is because of brahmins’ greetings that the sun shines in the sky. The great dsura Vatapi [below], failing to honor those deserving of honor, was killed by Brahma’s staff, as was Tala‐jangha [below].

This is a great weight that has been fitly placed on you [punline?], my dear, that you should be ever intent on propitiating the brahmin. Daughter, I know that ever since your childhood you have been most attentive here to brahmins, and to all your elders and relatives. Likewise, attentive to everything, you have conducted yourself properly toward all the servants, to friends, relations and mothers, and to me. And because, faultless beauty, you discharge your duties so well — even toward the serving people — there is not a person here,

  • [pRthã, ‘princess, one of the wives of Pandu’ [pandu = the Tuat]; from root pR-, ‘nourish, to fill pleasant’, to be a match of, protect, save, keep alive the pRt turning into ‘to combat, battle, strife’, perhaps “the enemy’s nourishment”;
  • vãtãpi, ‘wind-swelled, fermenting’, ‘having the wind as ally’; vãta = wind [to fan?]; ãi = friend [but to want something from]; dsura nontracable, perhaps a typo for asura, ‘demon’, making the term automatically eden’s;
  • tãlajangha, ‘having legs as long as a palmtree’; tãla = palmyra-tree, but shooting 7 palms in 1 shot; also ‘slapping hands together’; from tala, ‘palm of the hand, flat surface, roof of house; (next one nAdIjaNgha, a fabulous crane; nAdI = stalk, tube, flute – bennu-bird) likely staff-tá-related, and compare next line]

in the city, or in the palace, dissatisfied with you. So I think you should be briefed to deal with an angry brahmin. Pritha, as an infant, you were adopted by me as a daughter; you were born into the family of the Vrishnis, [masculine/bull cluster] the beloved daughter of Shura [Meskhent-cradle]. Shortly after, your father himself, out of affection for me, gave me you, an infant girl. Since he promised me the first of his children, you are my daughter — the sister of Vasu‐deva, [below] and the first of my daughters. Born to such a family, and reared in such another, you have attained happiness in the wake of happiness, as though you had come from a lake to a lake. Lowborn women, in particular, although somehow kept on a tight rein throughout out of foolishness, generally alter for the worse, radiant girl. But Pritha, your birth into a royal family and your beauty are extraordinary. Furnished with both these, beautiful woman, you have turned out well. Beautiful woman, Pritha, renounce arrogance, hypocrisy and pride. Conciliate the brahmin gift‐giver, and you shall yoke [sic] yourself to fortune. In that way, blameless and virtuous girl, you will certainly be fortunate, but if that best of brahmins is angered my whole family will burn.” Kunti [the princess] said: “Restrained, I shall attend on the brahmin with reverence, king, according to your promise, and I shall utter no falsehood, Indra among kings. For it is my nature to honor the twice‐born, and the greatest good for me is to do what pleases you. If the blessed lord comes in the evening, in the morning, or at night — even in the middle of the night — he will not anger me. Indra among kings, this is my profit:

  • [vRS, ‘sprinkling procreating’, shower down; masculine and bull cluster vRSn;
  • śũra? strong, hero; name of city and land of mathenã, as birthplace of krishna = meskhen cradle
  • vasudeva, vasu ‘ eden riches’ and deva as khrisna (osiris) the eden-riches-god;
    the previous line ‘born into the Vrishnis’ may relate to “eden appearing áfter their first project”, and beloved daughter must be an affectionate term;
  • that now the girl is named Kunti, as well, show she is the attribute óf the king]

that by adhering to your command and honoring the twice‐born, I may do what is beneficial, foremost of men. Be confident, Indra among kings, while he’s living in your house, the foremost of brahmins shall suffer no offense. This is the truth I’m telling you. And what is pleasing for him, the brahmin, and what is beneficial for you, blameless man, that shall I strive to do. Therefore, king, banish your mind’s fever [below]. For when very eminent brahmins are honored, lord of the earth, they are able to save, but in the reverse circumstances they may destroy. Knowing this, I shall satisfy that foremost brahmin; the preeminent brahmin will not, king, cause you anguish on account of me. For, when offended, Indra of kings, brahmins are bad fortune for rulers, as Chyavana [a RSi, ‘mover, shaker’] was, on account of Sukanya [nonlocatable] in the past.* I shall wait on the superior brahmin with great self‐control, just as you described it to the brahmin, Indra among men.” So she spoke at length, and earned the embraces and the support of the king, who then pointed out all she should do. The King said:”So you should do this without hesitation, my dear, for my benefit, for the family’s, and for yours as well, virtuous girl.” Having spoken in that way to the girl, renowned Kunti‐bhoja, devoted to the twice‐born, gave Pritha to that brahmin:”Brahmin, this is my young daughter, brought up in comfort. If she offends you in some way, don’t take it to heart. As a rule, eminent brahmins feel no anger toward the elderly, children or ascetics, even when these are frequent offenders.

  • [fever: something is with this term, related to ‘head’, but we cannot find context, yet;
  • RSi, as fallen archangel]

And even if the offense is very great, brahmins should practice forgiveness. Accept her worship, best of brahmins, in the light of her power and exertion.”
“So be it!” said the brahmin. Then the king, in a happymood, gave him a house as white as a moonbeam or a goose. In the place where the sacrificial fire was kept, he prepared a brilliant seat for him, and gave him food and everything else of a similar kind. Then, casting off lassitude as well as pride, the princess, thereafter, was devoted to making an exceptional effort to propitiate the brahmin. Intent on purity, virtuous Pritha duly went to the brahmin, so worthy of service, and satisfied him entirely, as though he were a god. Vaisham‐payana said:

So, great king, with a pure heart that girl of meticulous vows looked after the brahmin, whose vows were punctilious. Sometimes, Indra among kings, the eminent brahmin, having said, “I’ll be back in the morning,” would return again in the evening or at night. But at all times of day that girl honored him with ever more food, drink and assistance. Day after day, her hospitality to him, whether with food or other things, as well as in respect of bed and seat, did not diminish at all, but only increased. In spite of his blaming and reproaching her with disagreeable words, O king, Pritha didn’t do anything displeasing to the brahmin. The brahmin came back late, and at odd times, and frequently he didn’t come back at all. And he ordered her to serve food, even when it was difficult to come by. But, well composed, like a pupil, a son or a sister, she reported to him,

  • [the house of the moon, see previous note;
    see upcoming “mirrors in old Greece” for context of sacrificial fire]

“All is ready.” And by such means, Indra of a king, that blameless girl — a jewel — generated the brahmin’s satisfaction and enjoyment. As she made her supreme effort, full of attentiveness, the best of the twice‐born was satisfied with her conduct and character. Bharata, in the morning and during the evening her father asked her: “Daughter, is the brahmin satisfied with your service?” The beautiful girl replied: “Completely!,” and the high‐minded [sic] Kunti‐bhoja experienced the greatest delight. Then, when a year had passed [note], that best of mantra‐reciters had grown fond of Pritha and had not seen any fault in her. So, being joyous‐minded, the brahmin said to her:

“Beautiful girl, I am entirely delighted with your service. Choose some gift, my beauty, that people here find difficult to obtain, by which you shall surpass all women in glory.” Kunti said: “If you and father are pleased with me, greatest of Veda knowers, everything I need has been given to me; I have my gifts already, brahmin.” The Brahmin said: “If you don’t want a gift from me, brightly smiling girl, accept this mantra for the invocation of the gods. Whichever god you invoke with this spell, he shall be brought under your control. Tranquillized by the mantra, willing or unwilling, the god shall come under your control, like a genuflecting servant.”
[- when a year had passed: perhaps Haggai 2 is related to that, “in the ninth month, at the 24th day…” ]

From fear of his curse, the virtuous girl could not refuse that best of brahmins more than once, O king. So then, O king, the brahmin taught her — she whose body was without blemish — a collection of mantras revealed in the Atharva‐shiras. And when he had given it, Indra among kings, he said to Kunti‐bhoja: “I have had a happy stay, king, and I am very pleased with your daughter. I have always been well served and honored in your dwellings. I shall now set out!” So saying, he disappeared. And the king, having seen the brahmin there one moment and gone the next, was overcome with astonishment, and commended Pritha. Vaisham‐payana said:

When that best of the twice‐born had gone off on some other business, the girl wondered about the strength and the weakness of her collection of mantras: “What kind of mantra collection is this that the great‐soul has given me? I shall know its power before long.” Thus preoccupied, she saw that her period had started unexpectedly, and she was ashamed to be young and menstruating and not yet married. Then, seated in her palace on her usual magnificent bed, she saw the solar disk rising in the eastern sky [as vision, being Rã]. And there the woman with the wonderful waist was riveted, sight and mind, but not consumed by the beauty of the sun in the twilight of dawn. Her sight became divine — she saw the god who seemed divine, dressed in armor, adorned with earrings [in the vision, as the new cherub, carrying Rã]. Yet, lord of men, she was curious about the mantra, and so, radiant woman, she invoked the god.

the snake talking to Eve and having inserted another consciousness in her, has disappeared, next, after the vision, she makes the constructs of the vision by supplying her attribute – the word,

Having cleaned her vital breaths, she summoned the day‐maker, and there, O king, the Sun came, hurrying, honey‐yellow, mighty‐armed, neck [note] grooved like a conch, [head humbaba] as though laughing; arm‐braceleted, crowned, as though kindling space. Since he had split himself in two [note] through yoga, he both appeared there and went on radiating; then he spoke to Kunti in an extraordinarily beautiful tone: “Through the power of your mantra, I have come under your control, good lady. What wish, queen, shall I make happen? Tell me, I shall do it for you willy‐nilly.” Kunti said: “Go back, lord, there from whence you came. Out of curiosity I invoked you. Be gracious, lord!” The Sun [surya] said:

“I shall go, just as you have asked me, slender‐waisted woman. But, having invoked a god, it’s not proper to dismiss him in vain. Your purpose, pretty girl, was by the Sun to have a son, peerless in the world for his heroism, wearing armor and earrings. So, girl who sways like an elephant, give yourself to me, and just as you wished, shapely woman, you shall have a son. Once I have lain with you, then I shall go, sweet‐smiling girl. If today you don’t graciously do what I ask, enraged, I shall curse you, your father and the brahmin. Be in no doubt, on your account I shall incinerate them all. And on your foolish father, who doesn’t know of your bad behavior, and on the brahmin who gave you that spell today, ignorant of your character and conduct, I shall impose the severest discipline. For, led by Puran‐dara, [below] all these gods in heaven

  • [vital breaths: compare the “words of breath-air” in the spells;
  • honey-yellow limbs as matrix-willpower, taken from the breath; see for ‘golden limbs’ other mahabharata part;
  • compare meso-america part – the sun itself, and it’s serpent;
  • purã = to fill, satisfy [or pur, ‘to lead’-root] but word is puram-darya, goddess of abundance?]

see you deceive me, and they seem to be smiling, lady. Since your eyesight is divine — I gave it you before, that’s how you’re seeing me — look at those troops of gods!” Vaisham‐payana said:

Then the princess saw the gods, all in their own orbs, standing in the sky, shining like the luminous, radiant, and eminent sun itself. Seeing them, the girl, a goddess, was frightened And, feeling ashamed, she spoke to the Sun: “Go, Lord of rays, to your own carriage; because of my virginity, such impropriety is misery indeed. Only my father, mother and other elders have the power to bestow this body. In this world I shall not violate the law: the protection of women’s bodies is an honored practice. I invoked you who are bursting with light to learn the power of the spell. I am a young girl, I did it from childishness. Please, lord, forgive me.” The Sun said: “It’s because you did it like a child that I am kind to you. Let me tell you: another would not be treated so kindly. Make a gift of yourself, child Kunti, For in that way bliss may be yours, timid girl.
[- childishness, translate ‘innocence’]

Beautiful, bashful woman, invoked by you with spells, it would be wrong of me to go without lying with you, with nothing achieved. Girl with a perfect body, in this world I shall be laughed at, and then, beautiful girl, I would be the talk of all the gods. So couple with me, and you will get a son just like me. You will be distinguished in every world; don’t doubt it.” Vaisham‐payana said:

Although her words were sweet and many, that clever girl could not sway the thousand‐rayed Sun. And when the girl could not dissuade the darkness‐dispeller, she pondered, for a long time, my king, afraid of the curse: “How can my blameless father and the brahmin avoid the curse of the angry Sun, brought on by me? Energies and powers, let alone evil deeds, shouldn’t be rashly entertained by someone good, child or not. I have been grasped by the hand with ardor, and now I am terribly afraid: how can I do what shouldn’t be done — give myself away?”

Vaisham‐payana continued: Terrified by the curse, her body racked by confusion, her thoughts were racing, but she kept on smiling. Afraid for her relatives, scared by the curse, she addressed that god in a voice distorted by shame, best of kings, lord of the people. Kunti said: “God, my father survives, as does my mother, and other relatives too. This violation of the rule should not occur while they are alive. If, god, you lie with me, against the rule, then this family’s name throughout the world will be destroyed because of me. But if you think this is the Law, best of those that burn, I shall do as you desire, without being bestowed by my relatives. Making you the gift of myself, dreadful being, I shall be virtuous still. The Law, fame, reputation, and the life span of the embodied [note] — they are in you.” The Sun said: “Neither your father, nor your mother, nor elders, sweet-smiling, fair‐hipped girl, have such power. Good fortune be yours! Listen to me: beautiful, fair‐hipped girl, in this world an independent girl, a virgin, is called “kanya,” [desired-one] from the verbal root kan,* because she desires them all. [=desired bý them all]. Beautiful girl, you do nothing unlawful at all; and how can I, out of love for the world, transgress? All men and women are free, fair‐hipped girl; such is the nature of things: anything else is a perversion of nature. Once you have lain with me, you’ll be a virgin still, [sic] and your son will be mighty‐armed and most glorious.” KuntI said: “If I have a son from you, dispeller of darkness, may he be earringed and armored, a great‐armed hugely strong hero!” The Sun said: “Mighty‐armed he shall be, dear lady, earringed and wearing divine armor, and both made of the essence of immortality [eden’s].”

  • [mahabharata uses the term often; it is full of stories of “legal Right”, that, what we do here, as well;
  • lifespan; not so much about this physical frame, but the Ba-souls]

CANTO 307 Kunti said:”If the earrings and ultimate armor of the son [as new cherub] you father on me are made from the essence of immortality, then let me lie with you, god, as your lordship suggests. May he, like you, be heroic and handsome, powerful, energetic and inseparable from the Law.”

The Sun said: “Aditi [house of saturn] gave me these earrings, Queen, and I shall give them to him, shy enchantress, along with this supreme armor.” Pritha said:”In that case, lord, if my son shall turn out just as you say, I shall lie with you, Lord of rays.”

Vaisham‐payana said: With a cry of “So be it!,” the sky‐goer, yoga personified, Svar‐bhanu’s [eden upper node] enemy, entered Kunti and touched her to the navel. [note] And that girl‐queen, convulsed, it seemed, by the Sun’s energy, fell stupefied on her bed. The Sun said: “I shall leave now, fair‐hipped woman. You shall give birth to a son, of all weapon‐wielders the foremost, and you shall remain a virgin.”
Vaisham‐payana said: Then, Indra of kings, the girl called bashfully, to the Sun, so splendid, as he departed: “May it be so!”

  • [the law as their right upon eden;
  • the navel, in the book of Ezekiel, inbetween the cherubs is the fire with the seven candles]

she births the construct, the story for some reason akin to Moses and the pharaoh-queen; likely the context of ‘sending the infant in a crib over the river’ is related to ‘making a split-off Watercourse’

Addressed in that way when, bashfully, she solicited the Sun, the daughter of King Kunti, full of confusion, flopped on that fair bed, like a broken shoot. Hot‐rayed, the Sun, stupefied her with his luster, entered her by yoga, and gave her a child. But the Sun did not defile her, and the girl became pregnant.

Vaisham‐payana said:
Then, as the moon grows in the sky in the bright half of the tenth month, so, lord of the earth, a child grew in Pritha. From fear of her relatives, that fair‐hipped girl hid her pregnancy — she carried it secretly. For apart from the wet nurse, no other women knew about that girl, protecting herself cleverly, living in the quarters allocated to virgins. Then, in time, that beautiful, unmarried girl gave birth, by the grace of the god, to a child like an immortal. He was strapped into a coat of mail, his earrings were luminous gold, he was as yellow‐eyed and bull‐shouldered as his father. And as soon as that child had been born, the beautiful girl, having talked with her nurse, placed him in a roomy basket, comfortable and soft, sealed with beeswax, securely fastened; and, weeping, she launched it on the River Ashva [note]. And although she knew it was proscribed for an unmarried girl to bear a child, she wept pitifully, O king, for love of her son. Then, pushing the basket out onto the waters of the Ashva, Kunti spoke these words through her tears — listen!
[- aśva as ‘horse’, as corruption a-śva (non-śva) of the SVA-cluster (eden); the phallus as pillar represented by the horse; but see note further on]

“May the creatures of sky, earth and heaven, and those that live in the water, protect you, my little boy. May your roads be auspicious, and nothing stand in your path. And let those who encounter you, my son, have minds without malice. King Varuna [note], lord of the waters, protect you in water; so, in the sky, may the airy wind, which goes to all quarters, protect you. And may the Sun, best of burners, your father — who certainly gave me you by the will of the gods — protect you, my son. May the Adityas, Vasus, Rudras, Sadhyas, the All‐Gods, the Maruts with Indra, and the directions with their lords, and all the celestials protect you [note] through the rough and the smooth. By your singular armor I shall know you, even in a foreign land. Happy your father, the wide‐shining sun‐god, who, with his divine eye [wheel], shall follow you, my son, floating downriver. Happy that woman who shall adopt you as son, from whose breast, thirsting, you, a god’s son, shall drink. What vision has she dreamed, she who shall adopt you her child — you as bright as the sun, dressed in armor and earrings from heaven, eyes wide and lotus‐long — you who are as beautiful as the copper‐petalled lotus, and have a fine brow and beautiful hair? Happy they who shall see you, my son, crawling on the earth, uttering sweet, garbled words, and covered in dust. Happy again those who shall see you, my son, in the prime of your youth, like a maned lion from the Himalayan forest.”

  • [Varuna as border-sky, (glyph TCHER); see Sanskrit-part with the eye of Mitra-Varuna;
  • Maruts, likely ‘imprisoned adamite originals’; the multiple Rudra’s is strange here, since Rudra wás the bull-cherub [in Rig Veda]; but he merged so much with osiris that here probably ‘the red ones’ are meant, as ba-souls]

So, king, lamenting pitifully in all kinds of ways, Pritha, with her nurse, launched the basket onto the waters of the Ashva River, in the middle of the night — Pritha, sick with grief for her son, weeping from lotus eyes, yearning for a glimpse of her boy. Once the basket was launched, fearful of awakening her father, and sick with sorrow, she reentered the royal palace. But the basket floated from the River Ashva [note] into the River Charmanvati, and from the Charmanvati [note] into the Yamuna, [note] and so down to the Ganga [note]. Borne by the waves of the Ganga, the child in the basket journeyed on to the city of Champa [note], the home of the suta* — so that child was preserved, with his godly armor and earrings sprung from the heavenly elixir, by his preordained fate.

Vaisham‐payana said: At that very time, a friend of Dhrita‐rashtra, a suta called Adhiratha [note], went with his wife to the jahnavi [note] River. His wife, a noble lady called Radha [note], had no earthly equal in beauty, my king; but even though she had tried her utmost to have children, she had never had a son. Then, by chance, she saw the floating basket, protected by amulets and fitted with a handle: erratically, the motion of the Jahnavi’s waves carried it toward her. Curious, the beautiful woman had it caught and secured, 5 and then informed the suta Adhiratha. He lifted the basket and removed it from the water; using tools he opened it [note] and saw the little boy, like the new‐risen sun, in golden armor, with a face framed by polished earrings, most royal. Together with his wife, the suta’ s eyes widened in wonder, and, lifting that child onto his lap, said to his wife:

  • [ carmaNvati, carman ‘skin, hide’, as “with or in skin”, also carman ‘a shield’;
    since the words function as glyphs, ‘caraman = outer ‘ and the carman-cluster is all ‘skin, hide, leather’ with (non rv) terms as skin-bag, skin-covered, we must relate to the probably 4th-outer curtain of the tabernacle (and compare the leather bags for the sun, in other parts);
  • yamuna, from yama (Adam) as death-god; where yamã is ‘motion, course and chariot’; yam- as ‘to sustain, to stretch out’; yamunAprabhava, ‘source of the river yama’, prabhava as ‘source’, ‘birthplace’; but it’s difficult to find the context of prabh-;
  • river GańgA, eldest daughter of MenA (imprisoned eden, because men-A, captal-A); likely as the split-off part of the Watercourse; see next line;
    gańgAja, as karttikeya (false manchild); and gańgAdhara, ‘support’, compare the THES-support, going up;
    —- the mentioned ashva has no ‘river’, but avanti has (rv,ra), with possible avanata as ‘to bed, to bow’ (remember glyph khab-) as k-axis; perhaps the same as horse (ashvan);
    —- so the four rivers, 1) non-eden bent-river (avani, aśva), 2) skin, hide, leather, 3) eden’s place-T (yama) and 4) the split-off Watercourse.
    Now we need to find how the inversion is with the four Tut-shrines,
  • campa, not found – but ‘flower of the campaka tree’; and camara, ‘yak (ox)’; perhaps as region of the MEH’T URT cow; perhaps region of the Torso;
  • adhirata, officially ‘charioteer’, but where adhi- is ‘beyond, over’, read: dimensional side (and in this case likely ‘north’);
  • jahnavi river; not found but Jahnu, ‘the Ganges, when brought down by bhagIratha’s (core lampstand) austerities; was forced to flow over the earth and to follow him to the ocean and thence to the lower regions in order to water the ashes of sagara’s (matrix-root, see ramayana) sons; in it’s course, it inundated the sacrificial ground of jahnu-, who drank up it’s waters (etc); the context is tough but JA- is always glyph ÁN, so the Abtu-cauldron; but here, it must be the rivers in the Sekht fields.
    The problem is that we may be dealing with a “Loop in the Watercourse”,;
  • Rãdha, from radha, from radh- ‘to deliver over to, subdue’ (rad, splitting, rendering; root);
  • a reference to (Tut’s) shrines? or as ‘opening (and inversing), in general’? compare the positioning of the mummy-mask within the shrines; ]

“Shy beauty, in my whole life this is the greatest wonder I have seen; I think this is the child of a god that has come to us. Surely this son was given to me, who am childless, by the gods.” With these words, lord of the earth, he gave the child to Radha. As ordained, Radha adopted that divine‐looking child, bright as a lotus cup, the child of a god, covered with fortune. She duly raised him, and he grew up strong. And from then on she had further sons of her own. Seeing that child wearing valuable armor and golden earrings, the twice‐born called him “Vasu‐shena”.*Thus one whose strength was boundless became the son of a suta, and came to be called Vasushena, [‘live-upon forever’]. The first son of the suta grew up with power in his limbs; and through a spy, Pritha [the princess-mother] learned that he was wearing divine armor. And the suta Adhiratha, having, in time, seen his son grow up, sent him to the city named after the elephant.* [note]. There he approached Drona [see prev.] to learn archery, and in this way the powerful man became friendly with Duryodhana [‘prolonged kingdom’, eden]. Obtaining the fourfold weapons’ collection from Drona, Kripa [note] and Rama, he became famous in this world as a great bowman. Having allied himself with Dhrita‐rashtra’s son [duryodhana], he was intent on being hostile to the Parthas; he always hoped to fight with great‐souled Phalguna [note]. For, lord of the people, he was always in competition with Arjuna, as was Arjuna [horus] with Kama [original cherub], from the moment he saw him.

  • the term vãsu, as vãsu = garment and abode, to perfume, vãsa, ‘clothing’ or feathers of an arrow, but from the original vasu-, ‘put on, wear, assume (a form), enter into’ as eden aspects;
  • elephant, perhaps as dvipa (mh), the elephant as glyph being AB-, from ABT’U, cauldron (lampstand);
  • Duryodhana, name of eldest son of dhRta-rASTra, lit. ‘prolonged kingdom’
  • Kripa, kRp, kRp, ‘splendour, to mourn’ [aakeb?]
  • phal = cleaving, bursting, splitting-open, obtain fruit or reward; phala, ‘blade of a sword’, phalgu = name of river flowing past gayã [city]; gaya = having acquired household, area, cattle etc [from ya-, yama]; the phal- seems the fruit-cluster, perhaps as ‘the top of the lamspstand itself’]

in final part, the storyline appears to be,
that now the new young cherub took the place of the former, this cherub ‘will do what the gods ask him’, that is, to transform himself such that the captured q-axis will continually drill into the lampstand core [the flaying],

Without a doubt, this was the Sun’s secret, great king: Kama, begotten by the Sun on Kunti, was now in the suta’s family. And seeing him wearing earrings and in armor, Yu‐dhi‐shthira supposed him invincible in battle, and he was very troubled. And, king of kings, when Kama praised the radiant sun at midday, risen from the water with folded hands, brahmins came up to him there, in pursuit of wealth, since at that time there was nothing he would not give to the twice‐born. So Indra became a brahmin and approached him saying: “Give me alms!,” and Radheya replied: “You are welcome.”

Vaisham‐payana said: On seeing the king of the gods concealed by disguise as a brahmin, he said “Welcome;” he did not know what was in his mind. Adhiratha’s son asked the brahmin: “What am I to give? Beautiful women with golden necklaces? Or villages with many herds of cattle?” The Brahmin said: “I don’t want a gift of beautiful women with golden necklaces, or anything else to enhance pleasure. Give them to those who want such things. If you are a man of your word, cut off your earrings and the armor you were born with, and give them to me, blameless man. I want you to give me this quickly, incinerator of the foe; I think it the greatest gift among gifts.”
[- folded hands: it has to be about the hand and serpent-hand (T’ and TCH), but as in-folded? compare leather-bag and four shrines?]

Karna said: “I will give you land, women, cattle and offerings for many years, but not earrings and armor, brahmin.” Vaisham‐payana said: In this way Karna appealed to the brahmin with many kinds of words, best of the Bharatas, but he chose no other gift. Although appeased as much as possible, and honored in line with the rules, that best of brahmins desired no other gift. Since the foremost brahmin chose no other gift, Radheya, smiling, spoke to him again: “Brahmin, the armor I was born with, and the earrings, came from the essence of immortality. For that reason, there is nowhere in the universe where I can be killed, so I will not give them up. Good bull of a brahmin, take from me my wide kingdom on earth, safe and cleared of foes. Parted from my earrings and the armor that was born with me, I shall be vulnerable to my enemies, best of brahmins.”

Vaisham‐payana said: When the lord, the punisher of Paka, did not choose another gift, smiling, Karna addressed him again: “Lord! Lord god of gods, you were already known to me. But it would not be right for me to give you a gift for nothing. Since you are manifestly the lord of the gods, the creator of creatures, and the lord of all beings, you should give me a gift. If, god, I give you the earrings and armor, I shall become vulnerable, and you, Shakra, will be laughed at. Therefore reciprocate first, Shakra, and then take my earrings and supreme armor, as you wish. Otherwise, I cannot give.”

Shakra said: “From the Sun you knew that I was coming in advance — without a doubt, he told you everything. So, young Kama, wish according to your desire: with the exception of my thunderbolt [k-axis], choose what you want.” Vaisham‐payana said: Thrilled, Kama then approached Vasava, and with a full heart chose the unerring spear [q-axis]. Karna said: “Vasava, for the armor and the earrings, give me the unerring spear that kills hosts of enemies on the battlefield.” Then, ruler of the earth, as though considering in his mind for a moment, Vasava said this to Karna with regard to the spear: “Give me the earrings and the armor that was born with you, and you, Karna, take the spear [q-axis] — on this condition: Flung from my hand [serpent-hand TCH], my unerring spear kills enemies by the hundreds, as I demolish the daityas [note]; then it returns to my hand. From your hand [eden’s], once it has killed a single powerful, roaring and burning enemy, it will come back to me, son of the sutad. Karna said: “All I want is to kill in a great battle just the one roaring and burning enemy, who would endanger me.”
[- daityas, demon-sons of Diti, sons from the lampstand represented as woman; likely context here as “adamite souls”]

Indra said:”You shall kill one roaring, powerful enemy in battle, but the very one you want* is protected by the great soul, whom those who know the Veda call invincible Boar [note], and inconceivable Narayana — he is protected by him, by Krishna [Osiris-construct].” Karna said: “Even so, lord, let it unerringly kill a single hero for me. Give me the spear so I may destroy the burning one. I shall cut off the earrings and armor, and give them to you. But when I have flayed my limbs [lampstand arms?], save me from being repulsive.” Indra said: “Karna, you, who want nothing to do with lies, will not be in the least repulsive, and your limbs will show no blemish. The color and energy of your father [Rã] shall again be your color, Karna, greatest of orators. But if, when you can make do with other weapons, you carelessly release the unerring spear [q-axis], it will for certain fall on you.” Karna said: “Just as you instruct me, Shakra, I shall release Indra’s spear only when facing the greatest danger. I am telling you the truth.”

Vaisham‐payana said: Then, lord of the people, having accepted the blazing spear, he took his sharpened sword and flayed all of his limbs. [- the boar: we know the pig as glyph SHA (‘new north’), here the word can be varAha, ‘boar, a certain mountain’, vishnu-anubis as boar-form, a serpent, etc; “the boar” can be “the workplace” in glyphs, just above the tile [perhaps as the mountain Khemenu, ámen-corner, aka shrine of Menu]

And when the gods, men and danavas saw Kama flaying himself in that way, they roared a lion’s roar [of victory, lion-mouth], for the expression of his face did not change [working for both sides now]. Then at the sight of Kama, whose limbs had been flayed by his own sword, still smiling incessantly, a hero among men, celestial drums were beaten, and a celestial rain of flowers poured from above [‘words’]. His divine armor cut from his body, he gave it still wet to Vasava; and cutting off his earrings [wheels], he gave those too. And from this deed involving his ear, He is “Kama.”* So Shakra, having made Kama famous throughout the world, but having deceived him, smiled since he thought he had saved the Pandavas [the Tuat, as ‘5’]. And so he flew back to heaven. Hearing that Kama had been robbed, the sons of Dhrita‐rashtra [‘temporary kingdom’, eden] all became depressed, as though their pride had been broken. And hearing of that state the son of the suta had been reduced to, the sons of Pritha, living in the forest [tile-region], rejoiced.

end section; next: about the drilling sticks 275

next: “the fire-sticks”
this theme is returning in Prometheus, meso-america and in the spells,

note: we are aware that the context we gave can be improved still –
but we are certain it is the intended context. Only a seer as being a Ba-spirit-soul could have written things like the above – just like the pharaohs have.

part V – the Vedas, Greece, Sumer and meso-america >

Posted: November 1, 2017 at 1:06 am by loNe
Last Modified: March 16, 2018