Rg Veda book I, 164

Rg Veda book I, 164 – ‘song of mysteries’

08.08.:

– after last posted chapter we did a dozen spells, but factually got Stuck upon several used concepts inthere, so we had to try another attempt on the Veda’s again;
– german and english translation,

side by side for us [and you] to can compare the buildup of the lines; you’ll see how not even they always agree upon who is the subject. Though we can vouch for scripture and spells, we’re still learning the Sanskrit syntax (struggling still with feminine or masculine verbs and nouns); therefore we left the framework of the existing translations to go by, but, like stones out of a wall, took each used term out to dissect it; in order to know what concept is being addressed.

– themes of 164 :
bad luck we seemed to’ve picked a most tricky and long one – the whole chapter lists the constructs “between eden and matrix”, as the womb to create their reality; oftentimes the personalized symbolic descriptions are difficult to pinpoint, since they all describe an character or aspect of a certain construct. We’re not trying to force any glyphs concepts upon the descriptions, but do need to constantly compare whether there can be a match or not,

# by notes using E when addressing a word used in the english translation, and a D when referring to the German one;
# terms dissections added below instead, for better comparison,
# Sanskrit text is copied to show, but got maimed by it – see originals;
# English as used before by Griffiths the other courtesy by Sanskritwebnet;
# connections to glyphs or scripture in bold,

RV 1, 164
An alle Götter (Rätsellied) – to all the gods (song of mysteries)

1. Dieses liebwerten altersgrauen Hotri, dessen mittlerer Bruder ist der Hungrige. Sein dritter Bruder trägt Schmalz auf dem Rücken. In diesem erschaute ich den Stammherrn mit sieben Söhnen.
1 Of this benignant Priest, with eld grey-coloured, the brother midmost of the three is lightning. The third is he whose back with oil is sprinkled. Here I behold the Chief with seven male children.

1a asya vÀmasya palitasya hotus tasya bhrÀtÀ madhyamo asty aÌnaÏ
1c tÃtÁyo bhrÀtÀ ghÃtapÃÍÊho asyÀtrÀpaÌyaÎ viÌpatiÎ saptaputram

possible situational context :
the three brothers are inner-court [eden], outer-court and behemoth-realm,

1) the priest [E,G] lacks th -R of hotR, as “sacrificial priest”, therefore we consider just the “sacrifice” relevant – as the Assyrian, having occupied the eden throne ? ‘grey’ as glyph KHSM,
2) the demon-stone as the eden-tile (the ‘tried cornerstone’) now in outer-court,
3) backside [glyph PEH’T] as their Behemoth-realm; the clarified butter as after having “churned the milky ocean” – into butter,
4) spirit-types of Put : see notes; compare “sons of Put” in scripture,

line,
“this / pleasant / grey (of age) / sacrifice (Assyrian?) /, whose / centre / brother / is a demon [-stone] /, the third / brother / is he whose / dimensional backside / is sprinkled with clarified butter /, here I behold (?) / the lord of the house / with seven sons [spirit-types of Put?] /;

– pâlitya ‘greyness (of age)’ no RV,
– hotus, from hotR ‘sacrificial priest’ but root -hot probably ‘sacrifice’
– madhya ‘middle etc’,
– a’sna ‘a demon, a stone, consuming’ RV;
– tRtIya ‘the 3d’ RV;
– pRSTha ‘back’ RV, dimensional backside; ghRta ‘clarified butter, cream’ RV + sprinlke
– putra ‘son, child’ RV, + sapta ‘seven’, from Put ‘a particular hell (to which the childless are condemned)’ MH; scriptural Put and “sons of Put” (sic), puth ‘kill, destroy’ MH, putrakAmika ‘(a sacrifice) aiming at the birth of a son’ MH ; putrakAmikA ‘wish for sons’ RV; putrakRtha ‘bringing forth children’ RV;

2. Sieben schirren den einrädrigen Wagen an; ein Pferd zieht ihn, das sieben Namen hat. Dreinabig, niemals altersschwach, unübertroffen ist das Rad, auf dem alle diese Wesen stehen.
2 Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it. Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.

2a sapta yuÈjanti ratham ekacakram eko aÌvo vahati saptanÀmÀ
2c trinÀbhi cakram ajaram anarvaÎ yatremÀ viÌvÀ bhuvanÀdhi tasthuÏ

possible situational context :

1) three-naved : perhaps as wick-H (caduceaus) and a 3d axis in it’s centre ?
2) we don’t know to what refers the first ‘seven’ – the Put sons ?
3) the horse as “the gazelle-head” above the line (see vignette) ? compare it having similar position as the boat in (diagrams);

one wheeled :
next word is not ‘chariot’ or ‘cart’ but (yahata),
line,
“seven / are charged to (?) / the one wheel (cherub-wheel?) / of the boat (KHENT’-throne?) /, one / seven-named / horse / conveying (it)/, three naved / is the sound an undecaying / wheel /, whereon / are stationed / all these / (three-) worlds [or ‘all living beings’] /;

– ratha ‘(any) vehicle’ RV; ‘construct’,
– yuñyân ‘to appoint, put in charge’ MH, no RV;
– vahata ‘prob. vessel, ship’ RV; ‘conveying, affecting, producing’,
– nAbha ‘nave, central point’ RV;
– tasthu ‘stationary’ no rv; from sthA ‘to stand’ + place-T ?
– bhuvana ‘being, creature, man, mankind’ RV, bhuvana ‘world, earth (usually 3)’ RV,

3. Während sieben diesen Wagen bestiegen haben, ziehen sieben Rosse den siebenrädrigen Wagen. Sieben Schwestern schreien ihm zu, in dem die sieben Namen der Kühe niedergelegt sind.
3 The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward. Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.

3a imaÎ ratham adhi ye sapta tasthuÏ saptacakraÎ sapta vahanty a’svÀ’h
3c sapta svasÀro abhi saÎ navante yatra gavÀÎ nihitÀ sapta nÀma

possible context :
the “seven cows” must be akin to glyph’s “the Ka bull and his 7 cows”; likely 7 regions of the eden cord-of-words, being untied [glyph SEFEKHT];

1) “names of the 7 cows E”, “7 names of the cows G”;
2) “utter songs of praise together E”, “call out to him E”; but the only -navan is ‘nine’; the 9 houses of saturn [BD spell]..?

line,
“(this way,) / the seven / stationed / over / seven wheeled / construct /, have (are?) seven / horses / conveying [the construct] /, seven / (eden?) sisters / together / into / the nine (saturn-houses?) /, wherein / the (monkey) cows / with seven names / are placed /,

– adhi ‘over, above, from above, besides, from’
– vahana ‘bearing, carrying, bringing’ MH; root vahat ‘prob. a vessel, ship’ RV; vahatu ‘bridal procession’ RV;
– abhi ‘to, towards, into, over, upon’
– yatra ‘if, when, in which case, in or to which place, where, wherein’, RV,
– nihita ‘laid, placed, given’ RV,
– gava ‘cow, cattle’ RV, gavaya ‘monkey-chief, type ox’ RV;
– navan ‘nine’ RV; navana ‘act of praising’ but no RV RA or MH;
– yatra ‘where, wherein, to which place, if, when, as’ RV;

4. Wer hat den zuerst Geborenen gesehen, da die Knochenlose den Knochigen trägt? Wo ist denn der Erde Lebensgeist, Blut und Seele? Wer trifft einen Wissenden um danach zu fragen?
4 Who hath beheld him as he sprang to being, seen how the boneless One supports the bony? Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it?

4a ko dadarÌa prathamaÎ jÀyamÀnam asthanvantaÎ yad anasthÀ bibharti
4c bhÂmyÀ asur asÃg ÀtmÀ kva svit ko vidvÀÎsam upa gÀt praÍÊum etat

possible context :
of dawn-change [eden-day becoming matrix-night] ; the “bone” can be glyph PEST’ “the light by the backbone”, emending into PESTCHT “new moon festival”, where PESTCH is also “nine”, as previous line; [actually we got here because of the problematic new-moon CT spell],
bones :
again that strange theme – we saw that bones must be buried in the Hinnow-valley,
again suggestiing that the concept of bones was a necessary evil (for eden),
line,
“who / has seen (the day of the new moon) / the first / begotten one /, having carried-off the booty / by the boneless one/ in order for / the bony one ? /, where is / the blood / the life / and the spirit-awareness ? /, who will meet / one knowing sorcery (veda) / to ask it ? /;

– prathama ‘first (also in time), foremost’ RV,
– dar’sa ‘day of the new moon’ RV; active from dR’s ‘to see’ but included;
– jAyaman, from -jan, ‘begetting, being born’ fish-soul cluster,
– asthanvat ‘having bones, boney’ RV; a+(n)astha “bone-less”, problem is that root -asth(a) is negative; very unclear root for ‘bone’,
– yad ‘ who, which, what, whichever, whatever, that’; “so that”,”in order that”, “wherefore”,”whence”,”as”,”in as much as”,”since”,”because”, “as regards”,”as for”,
– bibharti; some active-verb construct much like in scripture as “to know – you shall know”, leaving -bhâ as root ‘to shine forth, show oneself, to appear, be splendid, etc’ RV; bhAra ‘burden, load, weight’ RV, yet bhara ‘carry booty away’ RV, bibhar unlisted as ‘to carry’,

5. Als Tor, der in seinem Verstand sich nicht auskennt, frage ich nach den darin hinterlassenen Spuren der Götter. An dem ausgewachsenen Kalbe zogen die sieben Seher sieben Fäden auf, um daran zu weben.
5 Unripe in mind, in spirit undiscerning, I ask of these the Gods’ established places; For up above the yearling Calf the sages, to form a web, their own seven threads have woven.

5a pÀkaÏ pRchÀmi manasÀvijÀnan devÀnÀm enÀ nihitÀ padÀni
5c vatse baÍkaye ‘dhi sapta tantÂn vi tatnire kavaya otavÀ u

possible context :
perhaps weave their PETCH (bow-) dome, continuing the petch-theme; this bow-dome the same as (hebrew) magen-shield ?; Horus’ temple was “the dry place (from eden dimension)” in the north,
our simplicity :
he didn’t write “my undiscernment” : these Ba-souls who wrote these chapters, knew very well that humans reading them wouldn’t understand; telling we do not “by having been roasted [in the furnaces]”. This Perverse reason must be exact the same as in previous posted scripture line “because you (Thoth) caused to be remembered…”, and is a main reason why we fight with thése texts, as well – compare start of next line [where E and G mixed up the subject],
calf as Horus :
the description ‘tooth’, ‘calf’ are both glyphs BEH’; combined with ‘eye’ we have Horus and his eye (dimensional centre),
line,
“the simplicity [by roasting] of / the undiscerning (?) awareness /, (= ours) I / ask for / the placed / tracks / of the gods : / above / the year old / calf (Horus BEH’) /, the seers (?) / spread out / to weave / the seven / (chakra-) cords /;

– pAka [root], ‘pakAvat ‘simple, honesty’ RV [but not used here]; ‘baking, roasting’ MH, whole cluster is ‘cooking’;
– nihita ‘place, given’,
– vatsa ‘ a calf, the young of any animal, offspring, child’ RV, vatsa ‘the inhabitants of a country called vatsa’ MH; vatsadanta ‘calf-toothed, a kind of arrow’ MH; surely glyph BEH’ as “tooth”, as Horus’ epithet,
– baSkaya ‘prob. one year old (calf)’ RV, here;
– adhi ‘above, over and above, besides’,
– tanti ‘ a cord, line, string (especially a long line to which a series of calves are fastened by smaller cords)’ RV; read – chakra-spine, into ‘tantra’ sic ;
– tatni ‘stretch a cord, extend, weave, spread’,
– kavaya : very vague term, nonlisted, but suggested as ‘king, sage’; considered next line it may be true – so we changed the first version we had here to comply with the [possible] meaning in next line;
– tan ‘to stretch (a cord), extend or bend (a bow), spread, spin out, weave’ RV,

6. Als Unkundiger befrage ich darüber die kundigen Seher um es zu wissen, selbst nicht wissend. Was ist denn ferner das Eine in Gestalt des Ungeborenen, der diese sechs Welträume auseinander gestemmt hat?
6 I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge, What was that ONE who in the Unborn’s image hath stablished and fixed firm these worlds’ six regions.

6a acikitvÀÈ cikituÍaÌ cid atra kavÁn pÃchÀmi vidmane na vidvÀn
6c vi yas tastambha ÍaË imÀ rajÀÎsy ajasya rÂpe kim api svid ekam

knowing the unknown :
in par with previous line, he is addressing ús as the “ignorant ones”, followed by a question;
Djed-pillar as unborn image :
the un-born may very well mean “not visible – for ús”; compare the scripture line “if you see the abomination standing” – we at RPT still consider it a real possibility, that this dimension will alter, and people will see that pillar in the eastern sky – be it Djed or Thes;

2) “knowing” is the same as Veda which is ‘sorcery’;

line,
“the seers (?) / as well as / me knowing (sorcery) / the un-known /, I ask / the perception of / the ignorant one (non-perception) : / what is that / un-born / image / supporting and firmly fixing (djed,thes?) / the six / regions of gloom : / unto / anywhere ? /;

– a-cit ‘non-percieve’ + , first 2 terms are a play upon the same root; negative
-a;
– cid ‘as well as, both, and’ RV,
– atra not located; some verb base;
– kav, not located, don’t exist; suggested ‘sage, king’,
– stambha ‘to support and fix firmly [esp. heavens]’ RH, Djed ? ‘post, pillar, column’ MH, ‘filling up, stopping’ RA, no RV;
– ṣaḍ, in compound for ‘six’, SaS (turns to SaD when connected to other term),
– rajaMs, prob. from -rajas ‘region of gloom, darkness, mist, vapour, dim light’ RV;
– ajasya, a-ja ‘non being’ ?
– imâ, can’t locate;
– svid-kumu as question, the triplet ‘kah-svid-esam’ as “don’t you think”, anywhere’, ‘any one’,
– api ‘unto, close to, upon’
– kim, see svid, ‘particle of interrogation; what do you think’ RV, also “to sweat” MH;

7. Hier soll sie sagen, wer sie gewiß kennt, die hinterlassene Spur dieses liebwerten Vogels. Aus seinem Haupte geben die Kühe Milch. Körperform annehmend haben sie das Wasser mit dem Fuß getrunken.
7 Let him who knoweth presently declare it, this lovely Bird’s securely founded station. Forth from his head the Cows draw milk, and, wearing his vesture, with their foot have drunk the water.

7a iha bravÁtu ya Ám aÇga vedÀsya vÀmasya nihitam padaÎ veÏ
7c ÌÁrÍÉaÏ kÍÁraÎ duhrate gÀvo asya vavriÎ vasÀnÀ udakam padÀpuÏ

bird station :
likely the (scriptural) Ephod, the coffin with lead cover carried by the two women with storch-wings; the same concept as Tutankamen’s vase (root pages);
same as the ram with wings in tomb murals;

foreleg :
inversed cherub-leg KHEPESH;
monkey-cow :
it seems the -g cluster is “the dual-realm essence” as is the hebrew g-cluster; we think the monkey-cow is related to the ‘calf’ (Horus, in next lines), making this cow likely “the celestial cow”, to right;

RPT

line,
“(let) here / he who / knows (sorcery) / declare / the placed / station of / the pleasant / bird : / (out of the secret place) to perish / his (=eden) head / by being milked out / by the monkey-cow /, by the dimensionally-veiled / lurking-place / they drink / the water (to dead) / with the foreleg (khepesh)/;

– pada ‘position, station, home’ and ‘footstep, trace, foot’ RV;
– udaka ‘water’ RV (offer water to the dead, RA),
– vasana ‘dress, garment (upper and lower)’ RV
– duh ‘to milk out, squeeze, extract’ RV,
– gav ‘cow, cattle’ RV; gav-akSa ‘ “a bull’s eye”, an air-hole, loop-hole, round window’ RA; gav-akSa ‘monkey chief, leader of the gulA’ngula’ RV (‘cow-tailed, a black kind of monkey); gavaya ‘species of ox [Bos gavaeus]’ RV; gavaya ‘monkey chief, attending to rãma’ RV, where Rãma is behemoth-realm; [gavaI ‘female gayal [ox]’ AV; dual-realm] ;
– vavri ‘lurking place, body, vesture, a cover’ rv, gaveSaNa ‘desiring fervently’ RV; gaviUti ‘pasture land, region’ RV; either dual-relm [-g] or ‘whiteness’,
– vAma ‘pleasant, lovely etc’ rv;
– nihita ‘fixed, placed, laid upon’ rv;
– a’Ngu ‘bird’ rv; impossible root, ‘limbs, departments, subdivisions’, the main ram ?
– kSi ‘to abide in a secret residence’ RV; ‘to perish, diminish, decrease’ RV;

8. Die Mutter macht den Vater seines Rechtes teilhaft, denn sie hatte sich zuvor in ihrem Sinnen und Denken mit ihm geeinigt. Die Spröde ward durchbohrt, von Feuchtigkeit befruchtet. Ehrfurchtsvoll kamen sie ihn zu ermuntern.
8 The Mother gave the Sire his share of Order: with thought, at first, she wedded him in spirit. She, the coy Dame, was filled with dew prolific: with adoration men approached to praise her.

8a mÀtÀ pitaram Ãta À babhÀja dhÁty agre manasÀ saÎ hi jagme
8c sÀ bÁbhatsur garbharasÀ nividdhÀ namasvanta id upavÀkam ÁyuÏ

mother as eden throne :
the line runs well – except for the last two words we fail to see the root of; line suggesting that the eden-mother was helpless after the fall and had to comply to matrix rules [to become the inversed section at q-axis?];
line,
“the mother (eden-throne) / showed herself / by the [better] divine laws / of the father (matrix) /, with main / intention / she (hastened to) him / (being) the awareness /, (she) the disgusting one / desirous of impregnation /, +
was pierced (by axis?) and thrown down / (saluted) with the thunderbolt / [+?]

– pitari from pitR ‘father (of heaven and sky)’, ‘fathers, forefathers’ RV,
– Rta ‘divine laws [as better then others’]’ RV;
– babha 2nd person; bhã ‘shine forth, show oneself’ rv,
– agra ‘tip, point, first, foremost’
– manas ‘consciousness, awareness’ rv,
– jagmi ‘be in constant motion, hastening towards’ rv; for -gat ? gat ‘gone, departed, deceased’ RV, ‘relating to, referring to, frequented, visited’ RV;
– dhîti ‘intention, idea, understanding’ RV;
– bîbhatsu ‘reserved, coy (said of woman)’, ‘loathing, detesting, disgust’ RV;
– garbharasa ‘desirous of impregnation’ RV, garbha ‘foetus’ etc;
– nividdha ‘pierced, wounded, thrown down’ RV;
– namas ‘to salute, worship’ rv; namas+vat (‘with’) + n inserted ?, namas ‘thunderbolt’ RV; ‘with their thunderbolt’ ?
– upa+vakam ? ‘towards, with, near to, by the side of’ +?
– îjuH =îj ‘going, censoring,blaming’ [rootword] but probably else;

9. Die Mutter war ins Joch der Daksina eingespannt, das Kind stand unter den…….. Das Kalb brüllte, es sah sich nach der Kuh um, nach der allfarbigen drei Wegstrecken weit.
9 Yoked was the Mother to the boon Cow’s car-pole: in the dank rows of cloud the Infant rested. Then the Calf lowed, and looked upon the Mother, the Cow who wears all shapes in three directions.

9a yuktÀ mÀtÀsÁd dhuri dakÍiÉÀyÀ atiÍÊhad garbho vÃjanÁÍv antaÏ
9c amÁmed vatso anu gÀm apaÌyad viÌvarÂpyaÎ triÍu yojaneÍu

variegated triple place :
very likely as glyph SHESMTT “sacred place of Horus” [this calf], the 3 ‘skins’ in the glyph correspond with the “three aspects of the moon” (Amos chapter?) ; the ‘variegated’ as the “speckled snakes” and leopard AB in amtuat;
dakSa :
seems to be a complex region of theirs – we guess the inverted section of q-axis,
line,
“the mother / was forced to work together / in the yoke (inverted-axis?) / of the daKsa construct /, as the womb / standing helpless against the enemy /, ending / the fortress (as sacrificial enclosure) /; the calf (BEH’) / lowed /, approaching / un-seen / the mother /, (the latter being) the threefold / vehicle (for arrangement of) / variegatedness (mixture AB) /;

– dakSa, impossible construct; father of 60 daughters of whom 27 are lunar mansions; from akSa ‘axis’ ? [n-akSatra ‘stars’, cakSa ‘eye’], sounds like a capured eden concept,
– yukta ‘yoke [to force to work together’, glyph NEH’BT;
– dhur ‘yoke, burden, load’ RV; [pole, peg of the axle MH] dhurya ‘forepart of a pole’ RA; ox and beast related;
– tiSTha 2nd person, stA ‘take up a position, remain, stay, stand against enemy’ rv; MEN ? suffix -a as “helpless against the enemy” ?
– garbha ‘womb; foetus, child, offspring of the sky’ rv; inner-sacred-place MH etc;
– vRjana ‘sacrificial enclosure, fortress’ rv, ‘wickedness, deceit’ rv; vR ‘pluck off, break neck’ rv; can’t locate the -Sv;
– anta ‘end’
– vatsa ‘yearling; calf, young of any animal, child’;
– pa’s ‘observe, to look, compose, invent, percieve’ RV + neg. -a
– gAm from -gA ‘to go, go after, persue, come towards, approach’ RV;
– vi’svarûpa ‘striped, variegated [AB]’, ‘every form, various, manifold’ RV;
– yojana ‘use, application, arrangement, preparation’ RV, ‘a [yoked] team, vehicle’, ‘course, path’ RV, not ‘unit of distance’ as yojana, and ‘path’ is patha; SHESMT ?

10. Drei Mütter, drei Väter trägt der Eine und steht doch aufrecht da; nicht ermatten sie ihn. Auf dem Rücken jenes Himmels ersinnen sie die allwissende Rede, die nicht einen jeden bewegt.
10 Bearing three Mothers and three Fathers, single he stood erect: they never make him weary. There on the pitch of heaven they speak together in speech all-knowing but not all-impelling.

10a tisro mÀtÅs trÁn pitÅn bibhrad eka Ârdhvas tasthau nem ava glÀpayanti
10c mantrayante divo amuÍya pÃÍÊhe viÌvavidaÎ vÀcam aviÌvaminvÀm

reciting to rob the un-all-pervading :
we can but imagine glyph MET’U here, “command the eden-word”; the spells (incantations) by “great speech” glyph UR, now the eden-speech having become the un-all-pervading (one); (root -viś of viśva as eden’s, before it gets polluted by suffix -NU as viSNu Anubis)
line,
“the one / erected on high / compasses (carries) / the triple / mother / (and?) the triple / father /, stable positioned /, they (eden) / will not / wear it out /; at the sky / (as) the dimensional-backside / they (plunder by) draw (to them) / the un-all-pervading (one) /, by magical formula’s / of the all-possessing and all-knowing / speech /;

– bibhrat, -bhR ‘to bear, carry, contain, possess, have, keep, etc’ RV,
– ûrdhva ‘rising or tending upwards, raised, elevated, erected, erect, upright, high, above’ RV,
– glApayanti, also glApayati+N; ‘to exhaust, tire, be hard upon, injure, cause to faint’ MH, in -glah cluster ‘cast of the dice, game at dice’ RV for the heads of originals; the tricky concept of the “lot being cast” see pages,
– mantra ‘incantation, spell, mystical or magical formula’ RV;
– muS ‘steal, rob, plunder’ RV; âmus ‘ to draw or pull towards one’s self; to take away’ RV, yet amuSya is as ‘as such a one’;
– pRSTha ‘the back’ [dimensional side?] RV; ‘upper side, top, surface’ RV;
– vi’svavid ‘all-knowing, all-possessing’ RV; vâc as ‘speech’; vis’vaminva as same, but -a suffix is negative;
– vi’svaminva ‘all-containing, all-pervading’ RV + -a suffix, non-all-pervading;