the harem of female-adamite-originals, birthing their fish-souls: Rg-Veda book II

5/1/18 first version


the harem of female-adamite-originals, birthing their fish-souls: Rg-Veda book II

the themes: – you have seen that the themes start to get… a bit beyónd understanding, by now; and though they were confirmed in the last posted pages, we searched links to the Vedics to expand context, looking for Agni (as the SESHAT-flame, in Õn), but now stumbled upon a company called ‘Maruts’. Until now we knew them as a type uncategorized eden-angels; but they seemed to be very close linked with that flame; while reading Griffiths’ translation, things jumped out which made no Sense – hence we had to make our own attempt again – and things turned out to be a bit different as at first (reading-) glance…
Maruts – it turns out, that the many chapters in Rg-Veda dedicated to them, are there because they are original-adamite-females. We knew that concept as the HEMMUT-women in the spells; and just ago you saw ‘the adamite-females, imprisoned in Õn, who will open the doors for the eden-flame devouring Õn’ – but to read about them as graphic as here, was a bit…shocking; until the point that, if you remember a previous page about the dead-bodies KHAT, (Amos 4 page) and Amos 5, where their ‘children will be dashed to pieces upon rocks’, we promise you’ll agree, after having read this chapter – and that this line is not said ‘by some equal hostile random deity’, as many agnostics try to point out.
projection – not by us: the hymns describe a certain theme, as in this chapter, also ‘poetically’ – and therefore the ‘dirty mind’ is not by us: there are dozens of type words and verbs to can describe something, but very often the used words are either explicit, or in the same explicit cluster; and you recognize the intent, because you know what intent and themes the spells have, no?

Seen from the áuthors’ point of view (knowing their Ba-soul nature), they must have written it for two reasons: first for the Legal sake of the hymns existing in our world, without anyone understanding them – as Legal Wriiten Words in order to keep 1+ billion people by means of their eastern religions (based upon these books) imprisoned.
Or, shall we say — those 1 billion having kept US imprisoned. And a second reason for writing these, that it’s hard for them selfproud souls, to keep quiet about their escapades; gleeful as they are about their devised scheme to can rape beauties, and boast about it.

we are aware that often people read words at face-value, and many think a term as “the land” should is ofcourse “this earth, we live on” — but a term like this is decided from the context it is placed in; for example, “Egypt” is a real country during the exodus, but always represents Sekhet-Áaru when the term is used in prophecy. Related to this face-value is a second problem, namely the line-up of the words being used:
there is the “interlinear version” (which we use), and there is the other version (from which most modern versions are taken from, as KJV); but this version is often “switching words” in a sentence, and when object and subject have switched places, it often renders a different meaning, altogether. We consider this was done on purpose, in order to “keep the adamite soul thinking like Job”, using “sorcery by words”: because sorcery is typically about “creating another consciousness by hustling the order of words”; and we consider the added term as “reverse interlinear” to be no accident.
note: our interpretation of the line in purple; when word lacking then (——-), for a part of the term missing, an (+);
note #: brown text as translation by Ralph Griffiths, available everywhere; as good example of textnote above, is Griffiths as ‘translator’: like a Bulldozer, he has cut up every line, and then gobbled-up the words again; it shows that also ‘Griffiths’ is the same type bourgeois small soul, thinking to rule the world according to his own small-minded ideas about the dimensions around us;

important disclaimer: we still lack how to read the details in Sanskrit grammar – but we care first about a solid context: if we’d have the time, we would go through every chapter, until we would master the language completely: the words not in (brackets) are the context of the terms used in the original;

the type position of the girls (one of us saw in ’06)

book II, 34

dhārāvarā maruto dhṛṣṇvojaso mṛghā na bhīmāstaviṣībhirarcinaḥ | aghnayo na śuśucānā ṛjīṣiṇo bhṛmiṃ dhamantoapa ghā avṛṇvata ||
1. THE Maruts of resistless might who love the rain, resplendent, terrible like wild beasts in their strength, Glowing like flames of fire, impetuous in career, blowing the wandering rain-cloud, have disclosed the kine.

  • dhâra ‘bearing, supporting’ RA MH, dhâravarâ ‘fond of showers’ RV (this verse), vara ‘boon, reward, gift; enclosed space’ RV; bearing the gift, (or avara, ‘nearer, below’)
  • maruto, marits
  • dhR ‘keep, posess, emply’ RV, dhRS ‘bold, proud’, dhRsNu (same) strongly, with force’, + vojaso, root jas-? ‘to go, weaken, exhausted, starved, to exhaust, to strike’ RV (fish-cluster ja-),
  • mRgha, mR ‘dying, giving up breath’, mRga ‘name of a demon, deer-like, slain by indra’ RV’,
  • bhîma ‘fearful, terrible’ + stavat ‘being praised’ RV + abhirarci; abhirucira ‘very bright’ RV but same term is in RA; delight with, being pleased;
  • aghnyâ ‘cow, cloud’ RV
  • śuśucânâ, entry says śuc ‘grieve, mourn, flame, glow’ RV (seems so); but śu is eden; perhaps related to the tears REM- glyph;
  • rj, from arj ‘to acquire’ MH, typo? yes – is Rj, rootword; ‘stand firm, obtain, acquire’ (no RV); RjSIn ‘(receiving) the residue of soma’ RV;
  • bhR ‘bearing, supporting, become pregnant’ RV; bhRmi ‘whirlwind’ RV (this verse); as ‘activity’ RV
  • dhamani ‘the act of blowing or piping’ RV; ‘pipe or tube of the body’ MH; dham ‘breath out’ RV; and ‘to blow as the wind (as soma); to blow to kindle a fire’ RV
  • gha, surely etc; ghanesha;
  • vRN ‘to pleasure, gratify, eat’ RV, and rootword, yet but once; here “not-pleasure” (a-vRN)? plus vat- ‘with’ is “not to pleasure with”

note: ‘died (deers)’ must imply that the spirits know the women lost their ultimate covering, already;

note: the line ‘receiving the residue of soma’ suggests that because of keeping them there, the split-off Watercourse is kept on being directed to them, upthere,
note: the ‘grieving’ is for the obvious reason of the Fall; compare the tears as essence in glyph REMT-,

“the Maruts – bearing the gifts / by force to strike, for to weaken / the died deers (females), / these / awesome praised delights, / (being) the cows / (as) these /grieving eden-flames / receiving the residue of soma; / (by) the whirlwind for to conceive’ / (the women) the soma to breath-out / (but) surely / not with pleasure”

dyāvo na stṛbhiścitayanta khādino vyabhriyā na dyutayantavṛṣṭayaḥ | rudro yad vo maruto rukmavakṣaso vṛṣājani pṛśnyāḥ śukra ūdhani ||
They gleam with armlets as the heavens are decked with stars, like cloud-born lightnings shine the torrents of their rain. Since the strong Rudra, O Maruts with brilliant chests, sprang into life for you in Pṛśni’s radiant lap.

  • dyâvâ ‘heaven’ RV; also dya- is similar;
  • stR ‘spread out, stretch out, scatter’ RV; bhiscã ‘name of woman’ 1x (typo?), yanta likely from yat, the ‘place in order, join, connect, comply with, encounter’ RV; the remaining ‘bhiścit’ caused us many problems – but because we know what is the theme here, we searched under ‘leg’ or ‘thigh’, and there is ‘bhaSat’, ‘the thigh’. We checked a dozen times if really no vowel suffixes the sTR-, and tried other combinations as well (as usual); we suspect that the word was altered a bit in order that no one would question the presented translation. We don’t know how M-Williams got the idea of ‘thigh’ as this word, we only see he did; there are two untranslated terms in RV with the same root of this word, and context appears to match (and see line 3)
  • khâdin ‘decorated with bracelets, said of maruts ‘ RV; very well – but the term ‘ring’ isn’t inhere, khâd ‘feed upon, pray upon, devour, injure, etc’ RV, khâdana ‘food, victuals’ RV
  • vyabhra ‘cloudless’ MH; non-sensible – vye ‘to cover, clothe, wrap, envelop’ RV, bhrî ‘to injure, to hurt’ RV;
  • dyu ‘long time, course of day, bright’, dyut ‘ray of light, shine, be brilliant’ RV; yanta=yat vRSti ‘rain’ (at end of word),
  • yad ‘so that, wherefore, hence, etc’ RV
  • rukmavakSaso ‘golden breasted’ RV (this line); rukma ‘radiant, bright’, vakSas ‘breast, bosom’ RV;
  • vRS ‘rain, shower, pour down’, (also ‘bull’, but at end of compound MH); jani ‘woman’ RV,
  • pRSny, ‘dappled, spekled’ RV, as glyph AB-, ‘leopard’ theme; that in 1 instance pRSni is ‘the mother of the Maruts’ must imply the fallen-adamite-female-originals are similar — that is, without having their covering; ‘mixture’ as eden’s aspects and matrix aspects,
  • śukra ‘white, bright’, ‘clear soma’ RV, śu is eden [su is theirs]
  • ûdhanya, udhan, ‘contained or coming from the udder’ (no RV), ûdhas ‘also as breasts’ RV, no outher ûd-

note: soma described as ‘rays of light’;
note: it shows how complete Helpless eden-feminine is, when not coupled with eden-masculine; the dimensional covering understood as ‘aura’, for lack of better term,
“(as) heaven / these / spread-out thighs to connect to / (in order for) to devour the food; / (by) the (dimensional-) covering to injure / (for) these / rays of light to can encounter as the rain; /
(and) to roar (at them) / so that / just watch!, / the Maruts / (with) the bright breasts / to rain-down (from) the woman / the mixed-aspects / (as) the bright (soma) / (from) the breasts;”

ukṣante aśvānatyānivājiṣu nadasya karṇaisturayanta āśubhiḥ | hiraṇyaśiprā maruto davidhvataḥ pṛkṣaṃ yātha pṛṣatībhiḥ samanyavaḥ||
They drip like horses in the racings of swift steeds; with the stream’s rapid cars they hasten on their way. Maruts with helms of gold, ye who make all things shake, come with your spotted deer, one-minded, to our food.

  • ukS ‘to sprinkle, moisten’ RV ‘to emit seed (as a bull)’ RV  ukSan ‘ox or bull (impregnating the flock)’ RV MH
  • áśvan, horse(s) + + atya ‘steed, a courser’ RV, here atya ‘rapid, swift’ is said to be used; but definition of steed is “a horse being ridden, or available for riding”; + vaj ‘going’, likely form of vâjaya ‘energetic, vigurous, active’ RV ‘winning or bestowing wealth or booty’ RV,
  • nad ‘roar, make to resound or vibrate, to make to cry out’; (make things shake, in text)
  • karNa ‘the back, behind’ RV, ‘ear or handle of a vessel’ RV + stu ‘praise, celebrate’; + yanta=yat, and ‘place in order, join, connect, comply with, encounter’ RV;
  • śubh ‘rapid course or flight, gliding along, beauty, ornament, pleasant, capable, etc’ RV; + they, yet the â-suffix âśubh- is not a separate root; prefix-a is usually ‘negative, the opposite’;
  • hiraNya-śipra ‘having a golden helmet (or visor)’ RV; śipra ‘sweat, perspiration’ (sources), but the context of the term śipra- appears to be ‘cheeks’ (see listed examples);
  • dvidha ‘forked, split asunder, twofold, divided’,
  • pRksa ‘(supplying) food, nourishment, satiation’ RV; contraction of pRksa and saM?
  • yâtha, he,she,it going, entering;
  • pRSat ‘spotted, speckled’, ‘spotted antilope’, ‘drop of water’ RA, MH; pRSatî ‘dappled cow or mare’ RV; and + bhu (at end compound ) ‘becoming, existing, producing’?
  • samanyu ‘having the same mind, unanimous (applied to maruts)’ RV, samana ‘intercourse’ RV (rootword;

note: the reason why ‘the backside’ (see pic) is because of the inversion, glyph SA-,
“they emit seed as a bull, / (namely) (as) the vigorous horses available for riding (the woman); / making to shake / the praised backside + / (their) pleasant ornament; / the golden-cheeked (-thighs) / (of) the Maruts / (being) forked, / supplying the food, / by entering / the dappled cow + / in union of intercourse;”

pṛkṣe tā viśvā bhuvanā vavakṣire mitrāya vā sadamā jīradānavaḥ | pṛṣadaśvāso anavabhrarādhasa ṛjipyāso na vayuneṣu dhūrṣadaḥ ||
They have bestowed of Mitra all that live, to feed, they who for evermore cause their swift drops to flow; Whose steeds are spotted deer, whose riches never fail, like horses in full speed, bound to the pole in work.

  • pR ‘to bring out of’ RV, pRks ‘food’ RV, pRksa ‘(supplying) food, nourishment, satiation’ RV;
  • viś ‘to enter; a house; peoples’ (root), viśva ‘whole, entire’ RV; viśva, ‘class of gods’ (perhaps Ennead); viśvâ ‘in all places, everywhere’ RV;
  • bhuvana ‘a being, man, mankind’ RV, or ‘world, earth (but rare)’ RV;
  • vakS ‘increase, be strong, to grow’ RV, vakSi ‘a flame’ RV; growing flame + va- ‘to go’?
  • mitra ‘friend, companion, associate’ RV [not necessarily the deity here], ‘friendship’ RV, but with similar colour as “the uncle” in scripture (comp. ‘my uncle had a vineyard’, Isaiah chapter); as ‘related aspects, but certainly not of the same household’;
  • sadam ‘always, for ever, anytime’ RV,
  • jîra ‘quick, speedy, quick movement (of soma-stones)’ RV, jîradânu ‘dropping or sprinkling abundantly’ RV, jir = fish cluster; dânu ‘class of demons’, dâna, ‘pasture, distributor, act of giving’ RV
  • pRSadásva ‘having antelopes (or piebald horses), said of maruts’ RV, as source for physical construct;
  • anavabhrarâdhas, ‘having or giving undiminished (or durable) wealth’ RV,
  • Rjipya ‘going straight upwards, moving upwards’ RV; Rj, ‘acquire, stand or be firm,
  • vayuna ‘path (also as custom, rule etc); clearness’ RV; vayunâ ‘costum, goal, mark (aim)’ RV,
  • dhûrSad ‘driver (of carriage), chief, guide’ RV;

note: context suggesting that ‘the females are refilled again by the split-off Watercourse’ (the flame); and note the term ‘she’; while they go use their extracted ‘words’ (=light) to go build their paradise further (bý the gained words);
“to supply food / for / all the places / (of) the (matrix-) spirit-beings, / to come the growing flame / (by) the companion (eden), / she comes / always / (as) (the soma) sprinkling abundantly; the deers (as mixed-aspects) / giving undiminished wealth / going straight upward / this / goal + / guide:

indhanvabhirdhenubhī rapśadūdhabhiradhvasmabhiḥ pathibhirbhrājadṛṣṭayaḥ | ā haṃsāso na svasarāṇi ghantana madhormadāya marutaḥ samanyavaḥ ||
With brightly-flaming kine whose udders swell with milk, with glittering lances on your unobstructed paths, O Maruts, of one mind, like swans who seek their nests, come to the rapturous enjoyment of the meath.

  • indhana,’wood, grass, etc, for kindling a fire’ RA, MH, indhanvan ‘flaming’ RV, + abhirâdh? and ‘to be rendered propitious (favourable)’ RA, + dhenu ‘milch cow, any cow’ RV; +bhî ‘to fear’ RV?
    2) the word can’t be abhirâdh because dh- is part of dhenu, already; neither abhir (would be âbhir), abhi- as intersect, ‘to, towards, into, over, upon’, other times ‘superior’ etc;
  • rap ‘chat, whisper, talk’, rapas ‘bodily defect’ RV; rapś ‘to be full’, rapśadûdhan ‘having a full udder’ RV; dhvasani ‘sprinkler (as cloud)’ RV; dhvasman ‘polluting, darkening’ RV;
  • path ‘to throw, send’ RV, ‘path’ MH; + ibhi=abhi? + bhrâja ‘shining, glittering, sparkle’ RV; then bhRSTi is said as ‘spike, top, point, corner, edge’, yet bhRSTa is ‘roasted, baked, fried’ MH RA; hRS ‘to be exited, exited by violence’ RV; bhrajj ‘to roast (especially grain)’ RV; ‘to send the the shining lance for violent exitement’
  • haMsa ‘flamingo, swan’ RV but as spirit-being, as inside; difficult to see exactly what type is meant, but obviously something desirable (perhaps as the adamite-soul óf that half-gorgious? the swan or goose theme also in the spells, as “goose who laid the golden sun egg”,
  • svasara ‘stall, home, fold, nest of birds, ones own place’ RV read: harem,
  • ghana ‘striker, killer, destroyer’ RV, ‘compact, hard, solid, firm’ RV, (now where this heads..), ‘hammer, club’ RV;
  • madhura ‘melodious, sounding sweet, utter sweet cries’ RA MH (no RV); + madya ‘lovely, intoxicating’ RV;

“(therefore,) to the fueled scared milch-cow / having a full udder + as a sprinkler, / ‘to send forth the shining lance for violent exitement: / for / (their) swan-souls / (in) this / harem, / (by) the hard hammer / the Maruts – to utter sweet – intoxicating – cries / by the intercourse;”

ā no brahmāṇi marutaḥ samanyavo narāṃ na śaṃsaḥ savanāni ghantana | aśvāmiva pipyata dhenumūdhani kartā dhiyaṃ jaritre vājapeśasam ||
To these our prayers, O Maruts, come unanimous, come ye to our libations like the praise of men. Make it swell like a mare, in udder like a cow, and for the singer grace the song with plenteous strength.

  • śaMsa ‘to repeat, invoke’
  • savana ‘the act of pressing-out soma, 3 times a day, morning, noon and evening’ RV
  • ásva, ‘stallion’ RV, + va ‘come, enter’?
  • pipyaTâ, ‘sugar’ (sources), the pip- cluster seems to be ‘to be thirsty’,
  • dhenu ‘milch cow’+ m + ûdh, only ûdhanya ‘contained in or coming from the udder’ (no RV, nor RA); dhenumat ‘containing or yielding beverage’ RV, dhana ‘prize, booty’ RV
  • kara ‘doing, making, producing’, karta ‘hole, cavity’ RV;
  • dhiyaM, for dhî, ‘wish, desire, thought’, ‘meditation, notion, opinion’,
  • jarita ‘old, decayed’, jaritR ‘invoker, praiser’ RV (text skipped -r for -R already few times),
  • vâjapeya ‘drink of strength (said of soma)’ RA MH, no RV; vâjapeśas ‘adorned with precious gifts’ RV;

“(in order) for / (to get) these / sacred words / of the Maruts, / the masculine (matrix-) spirit – the intercourses / these / to repeat / three times a day / with firmness: / (by) to enter the stallion / being thirsty (?) / the milch cow yielding drink as the prize, / the cavity (of the women) / to desire to think about / (by) the invoker, / (for) to be adorned with the gift being the soma;”

taṃ no dāta maruto vājinaṃ ratha āpānaṃ brahma citayad dive-dive | iṣaṃ stotṛbhyo vṛjaneṣu kārave saniṃ medhāmariṣṭaṃ duṣṭaraṃ sahaḥ ||
Give us a steed, O Maruts mighty in the car; prevailing prayer that brings remembrance day by day; Food to your praisers, to your bard in deeds of might give winning wisdom, power uninjured, unsurpassed.

  • tam ‘to faint away’ RV; exhausted, distressed, choke,
  • dâta, entry: to ‘given’,
  • vâjin ‘potent, manly’ RV
  • ratha ‘chariot’ RV; where glyph RETH- is ‘egyptians’,
  • âpâ ‘to drink in, to drink out, suck up” RV, âpâna ‘banquet’ MH;
  • cita ‘covered, inlaid, set with’ RA MH, ‘arranged in line’ RV (‘words in right order’, sic),
  • div ‘to play, to gamble’ RV, diva ‘day’ RV
  • stotR ‘worshipping, praising’ RV + bhi or bhu;
  • vRjana ‘sacrificial enclosure, fold, fortress, wickedness, deceit’
  • sani ‘gift, reward, gain’ RV
  • medhâ ‘intelligence, wisdom’ RV; likely + mRS-form, ‘forget, neglect’ or ‘bear, suffer, pardon’ RV; and ‘at end of compound: endures, bears’;
  • duSTa ‘sin, offence, crime’ MH RA,
  • saha ‘powerful, mighty’ RV (from root ‘sah’; shaah in Is.17 chapter),

“(after) these / given, / the maruts – are exhausted; / the potent masculine / chariot (matrix-spiritbody) / to suck out / day by day – the sacred word / arranged in line; / praising + – the fertileness / (of) the sacrificial enclosure (of deceit) / producing / the gain, / (by) enduring wisdom / (as) the powerful – crime; “

yad yuñjate maruto rukmavakṣaso.aśvān ratheṣu bhagha ā sudānavaḥ | dhenurna śiśve svasareṣu pinvate janāya rātahaviṣe mahīmiṣam ||
When the bright-chested Maruts, lavish of their gifts, bind at the time bliss their horses to the cars, Then, as the milch-cow feeds her calf within the stalls, they pour forth food for all oblation-bringing men.

  • yad ‘who, which, what, whatever, that, when, etc’
  • juy ‘to yoke, use, make ready, apply, unite, etc’ RV (redirected from yuN- ),
  • rukma ‘anything bright or radiant’ RV + vakSas’breast, bosom’ RV
  • rathâsa ‘able or fit to draw chariots’ RV, ratha ‘any vehicle’ RV,
  • bhaga ‘prosperity, happyness’ RV, bliss, ‘sexual passion, beauty, loveliness’ RV;
  • sudâ, ‘giving bountifully’ RV
  • dhenu ‘milch cow’ plus rna, Rna?
  • śiśve as śiśu, ‘child, infant, young of any animal’ RV
  • svasara ‘ones own resort, stall, home, fold’ RV, here added ‘beautiful’ su-; as ‘within’?
  • pinv ‘(cause) to swell’ RV
  • jana ‘be born; man, person’ RV ‘generate, beget’ RV, the -ya is added causing the â;
  • râtahavis ‘one who willingly presents offerings to the gods’ RV
  • mah- always eden’s, + I +m + iSam ‘fertility’,

note: the ‘to draw the vehicle’ is unclear; but wobbly first line,
“when / yoking and using / the Maruts, /
the radiant breasts / are causing – the sexual passion – of the horse’s chariot (body) / for (which) / they give bountifully; / the milch cow (getting+) / the infant, / (and) the abode within (womb) / is swelling, / to be born the fish-soul / (as) one who willingly presents offerings to the gods; / (by) the revered fertility (eden’s): “

yo no maruto vṛkatāti martyo ripurdadhe vasavo rakṣatā riṣaḥ | vartayata tapuṣā cakriyābhi tamava rudrā aśaso hantanā vadhaḥ ||
Save us, O Maruts, Vasus, from the injurer, the mortal foe who makes us looked upon as wolves. With chariot all aflame compass him round about: O Rudras, cast away the foeman’s deadly bolt.

  • vRkati ‘murderer, robber’ RV, vRkatâti ‘wolfishness’ RV (Benjamin is the counter-wolf, Gen.49); in glyphs likely the first stepdown is THESEM ‘greyhounds of Horus’, root vRka as ‘wolf, jackal, owl, etc; pob. from “the tearer” (entry);
  • martya ‘mortal man’ RV,
  • ripu ‘treacherous, false, deceiver’ RV; + dadha ‘giving’ RV or dadhi ‘thick sour milk’ RV;
  • vasavya ‘riches, wealth (treasury)’ RV,
  • rakSa ‘watcher, guardian, keeper’ MH; rakS ‘to keep, watch, preserve’ RV,
  • riS ‘to injure, harm, hurt, perish, be lost, etc’ RV,
  • vartayata, redirected to vRt ‘troop, army, host’ RV; vRt ‘to tun, turn around, revolve, to roll’ RV, vRta, ‘surrounded (by), exist, to turn, concealed, hidden, covered with, chosen, selected, held back’ RV, main root ‘to turn around’, secondary ‘to encompass’,
  • tapuS ‘heat’, tapuSi ‘burning a weapon, or a burning weapon’ RV,
  • cakriya ‘belonging to a wheel or carriage’ RV + abhi ‘to, towards, into, over, upon’ or superior,
  • tama, equals tamas ‘ascending node’ RA; tamas ‘darkness, gloom; deprived of the eye’s light or sight’ RV; ‘mental darkness, illusion, error’, ‘related to Râhu (upper node)’ RA RV,
  • rudra ‘crying, howling, roaring, terrifying, etc ‘ RV; also the deity name (cherub bull); he ‘is chasing away vapours’ and ‘is a destroying deity, whose terrible shafts (poles!) bring diseases’,
  • aśas ‘cursing, hating’
  • hanta ‘exclamation’,

note: when ‘treasury’, they would hint at the stargate: and see next part of line; their “turning-around of the eye (in opposite direction)” will be inversed –
” by / these / Maruts / (is) the wolfishness (matrix) / (of) the mortal one, / given by the enemy (eden) / (as) the riches (or ‘treasury’), / by the guarding one / to perish: / (by) to turn around / the burning weapon / as the thing of the cherub-wheel, / at the upper node (when eden’s) / roaring (rudra as cherub) / (and) cursing, / see! / he is defeated;”


citraṃ tad vo maruto yāma cekite pṛśnyā yadūdharapyāpayo duhuḥ | yad vā nide navamānasya rudriyāstritaṃ jarāyajuratāmadābhyāḥ ||
Well-known, ye Maruts, is that wondrous course of yours, when they milked Pṛśni’s udder, close akin to her. Or when to shame the bard who lauded, Rudra’s Sons, ye O infallible brought Trita to decay.

  • citra ‘excellent’ RV,’variegated’ RA, cit ‘observing’, RV,
  • tad ‘that place, that spot, that time, thus, this manner’ etc’
  • yâma ‘motion, course, progress, path, way, chariot’ RV, but colour ‘from Adam’,
  • ceki; to cit-, ‘perceive, be attend to, observe, comprehend’ RV;
  • pRSNi ‘spotted’, also ‘mother of maruts’, can also be for the earth, starry sky etc; comp. heavenly cow; there is a hymn on the net about him (already dissected words) but we hadn’t time yet;
  • yadu ‘ancient hero’ RV, an inundation deity;
    2] by start: either yad or yadu; u changing in û- as next term; (no udhar), dhara ‘bearing, sustaining’ RA; (no ûdha but ûdhanya, ‘coming from udder’, no RV); (pyâ, no; yãpana only MH) apya ‘being,coming from, or related with water’ RV; (apa, no) perhaps a wordplay as apya-apya becomeing apyâpya? as something like ‘double water’? and “the inundation-god sustaining by the doubled-water”? we’ve to try sómething;
  • yad ‘who, which, what, that, whichever, whatever’,
  • nid ‘mocker, scoffer, enemy’ RV,
  • nava ‘young, fresh’ RV; navama ‘equals navatama’ (not listed); manAsa ‘belonging to mind or spirit’ MH RA; anas ‘a cart’ RV; so either navama+anas=navamânas; “young fresh moder cart” is possible,
  • sons of rudra: nonchecked;
  • jarā/yajuratāmad/ābhyāḥ – jarâyu ‘outer skin (of embryo), afterbirth’ RV; ‘withering, dying away’ RV (fish-cluster); or jarâ, ‘the act of becoming old’RV; + jur ‘become old’ RV or ajurya ‘not subject to decay’ RV – which now? madâ ‘intoxicating drink (soma etc)’ RV; + bhi or bha? dabhya ‘deceivable’ RV, dabh ‘destroy, deceive, injure’ RV – adâbhya ‘not to be trifled with’ RV;
    2) can be yajur, same as yayur-veda ‘sacrificial texts (formulas) of veda’, equated with yajus we fail to spot it, and must leave it open;

‘to cause to perceive by the wonderfully speckled / this way, / through (?) / the Maruts / the progress of the chariot (of Adam) / to comprehend; / (for) the speckled cow (heavenly cow) / (as) the inundation-god sustaining by the doubled-water (?) / to extract; this manner / as / the foe (eden) / (for) the young modern vehicles (of body) / (of) the sons of rudra (now matrix), / —:”


getty images
tān vo maho maruta evayāvno viṣṇoreṣasya prabhṛthe havāmahe | hiraṇyavarṇān kakuhān yatasruco brahmaṇyantaḥ śaṃsyaṃ rādha īmahe ||
We call you such, great Maruts, following wonted ways, to the oblation paid to Viṣṇu Speeder-on. With ladles lifted up, with prayer, we seek of them preeminent, golden-hued, the wealth which all extol.

  • tân, entry: tad, ‘that spot, that manner, then,there, at that time’
  • va ‘like, as’ RA;
  • mah ‘bestow, rejoice in, abundant, strong’ RV [eden’s ma-], hence ‘great’,
  • evayâ ‘going quickly (of maruts)’ RV, ‘exact as the way’ is the colour; the vno- too difficult;
  • vishnu + reSa (not likely RS-), but only reSaNa ‘injuring, hurting’ RV, other rSha ẃolf howling’;
  • prabhRtha ‘offering, oblation’ RV from placed-in, bringing forward; prabh ‘become light’,
  • hava ‘calling, invocation’ RV, mah- as ‘bestow, rejoice in, abundant, strong’ RV, the hava -a turns to â just because of connecting both?

pic: tomb of Set I, he offering the spoon to Horus; as a for us unknown concept, still;

  • hyraNya-varNâ ‘golden like’ RV; varNa ‘form, figure, shape, class of people’ RV
  • yatascruc ‘raising or lifting the sacrificial ladle’ RV; an enigmatic theme; the ladle carried by pharaoh Seti I (pic), and often mentioned when overlooking the Rg-veda: but we will need ages to repair the damage which ‘Ralphś translation did;
  • brahman ‘sacred word’ + yantha, is compound for yat (yad)? ‘join, connect, stretch out’ RV,
  • śaMsya ‘to be recited; to be praised’ RV,
  • râdh, ‘to be successful, succeed; thrive, prosper, accomplish, carry-out’ RV;
  • îma; dictionary don’t know; perhaps accusative;

note: remember the line..and the gold of Eden was good..”,
“in that manner / as / (by eden) to bestow / the Maruts / exact the same way +, / (by) Vishnu-Anubis injuring (by roaring) / (for) the offering (to become the light) to be brought forward / (by) invocating abundance (eden’s); / (in order for) the lofty – the golden-like images (as a class of peoples), / (by) lifting up the ladle / (for) the sacred words to connect, / to be recited / (for) to prosper / —-; “

te daśaghvāḥ prathamā yajñamūhire te no hinvantūṣaso vyuṣṭiṣu | uṣā na rāmīraruṇairaporṇute maho jyotiṣāśucatā ghoarṇasā ||
They, the Daśagvas, first of all brought sacrifice: they at the break of mornings shall inspirit us. Dawn with her purple beams uncovereth the nights, with great light glowing like a billowy sea of milk.

  • dás ‘ten’; agha ‘bad, dangerous’ RV; 10 lampstand lights;
  • prathama ‘preceeding, initial’ RV (sic),
  • yajNa ‘act of devotion, worship’ RV, (colour unclear, but old; ‘the beginning of the sacrifice’) + muhur ‘moment’ RV; where mûh- is not any root;
  • hina ‘for, because’ RV; (hinva, ‘inciter’, name of Indra’s father, RV) tûSa is rootword but no meaning;
  • vyuSTi ‘first gleam of dawn, daybreak’ RV, vyuSTi ”reward, consequence, requital (of good or evil)’ RA;
  • uSâ ‘dawn, morning’ RV; can’t be coincidence glyph USAAS, proto-Isis;
  • râma, tricky theme, there is a ‘double’, perhaps Ennead, RV; the vowelchange to -î + r to get to next part, as aruNa ‘ruddy, red’ RV (glyph T’ESHER); then we think root rap-, ‘whisper, talk’, or rup-, but we get lost;
  • rāmīr/aruṇa/iraporṇute, tricky; likely râma, which is a double, either the double-Ennead or the Ka-spirit-double theme, as concept of ‘doubling’; next vowelchange to -i + r to get aruNa ‘ruddy, red’ RV, as dimensional concept (compare Arjuna, same) as glyph T’ESHER; aporNu ‘to uncover, unveil, to open’ RV (unusual word);
  • mah ‘bestow, rejoice in, abundant, strong’ RV [eden’s m-a],
  • jyotiśâS, dictinary don’t know; jyotâ ‘the brilliant one, mystical name of a cow’ AV;
  • j- is fish-soul cluster; but after this jyotâ it’s a mess of vowels, we can’t find;
    -ghoar is ghora (typo?), go- is ‘milk’ (not gho), or gorasa; we consider probably -N can be put there; ghora ‘sublime, magic formulas or charms; the RSi as ‘sublime’ RV; + Nsa we don’t know; gho- is no root; goraNa,’equals gur-‘; gorasa- is ‘milk’ but isn’t used in RV — we pick ghora-;

note: we dont get how he jumps now to the lampstand lights; compare Setu-bridge for same theme (page),
“they, / the ten dangerous lampstand-lights / (as) the initial ones, / the moment the sacrifice started / they / there / ‘the inciter’ —— / the reward as the first break of dawn (for us); / (being) the matrix Dawn / there / (by) the concept of Doubling as ‘the dimension of mixed-redness’ to open, / (by) eden to go bestow / the brilliant cow (for the fish-soul bodies) + / (by) the awesome magical formulas; “

te kṣoṇībhiraruṇebhirnāñjibhī rudrā ṛtasya sadaneṣuvāvṛdhuḥ | nimeghamānā atyena pājasā suścandraṃ varṇandadhire supeśasam ||
The Rudras have rejoiced them in the gathered bands at seats of worship as in purple ornaments. They with impetuous vigour sending down the rain have taken to themselves a bright and lovely hue.

  • kṣoṇī/bhir/aruṇe/bhir/nāñji/bhī (right…); abhi- as ‘to, towards, over, into, upon, special’,
    1) the T’esher here; kSan ‘to hurt, injure, wound’ RV; kSaNa ‘to wait patiently for’ MH, time-related; root kSa- unclear; bhî was ‘to fear’; (jibh- is nothing), and ‘to injure by the redness-dimension
  • Rtas no root only Rtasp+, connected to ‘pious works as sacrifice’; typo?
  • sadana ‘(causing) to settle down, remain, dwelling, house’ RV vRdh ‘increase, cause to prosper, exalt, cheer, to foster, to bring up, etc’ RV, (suva, nothing) then su- beautiful (but is in front), and va- to go? or vâ, like?
  • meghamâna (as mig-) ‘sprinkler, a cloud’ RV, previous eden because of me-; we don’t know how to read the ‘ni’;
  • atyena from atya ‘swift’, dictionary mentions this line with the word;
  • pâjas ‘vigour, strength, shining colours, brightness’ RV (fish-cluster)
  • varNa ‘form, figure, shape’ RV, dadha ‘giving’ RV, dadhi ‘coagulated sour milk’ RV, as dimensional-adhesive;
  • peśa and su- beautiful,

note: the “milk” as dimensional-adhesive is likely HESAT as glyph (cow hesat, as adamite female soul); she births the ‘lion of Sight’ MAAH’ESA(t), as ‘white garment of Sight’, probably being able to create visually their realm,
“they / to injure (by the redness-dimension) + / rudra (as cherub), / (for) to dwell the (matrix-) house as being increased and prospering / (by) the pious works as sacrifice (?); / (that?) swift – cloud / of shining colours and vigour (for fish-souls), / glittering beautifully, / the image giving by coagulated milk / (as) a beautiful architecture;”

tāniyāno mahi varūthamūtaya upa ghedenā namasā ghṛṇīmasi | trito na yān pañca hotṝnabhiṣṭaya āvavartadavarāñcakriyāvase ||
Soliciting their high protection for our help, with this our adoration we sing praise to them, Whom, for assistance, like the five terrestrial priests. Trita hath brought to aid us hither on his car.

  • niyâ ‘to pass over (by carriage), to come down to (accusative)’ RV;
  • mahi ‘great (by eden) ‘to bestow’,
  • vara ‘environing, enclosing, space, room, stopping, checking’ RV but varu- (only as name of author); varûthya ‘offering shelter or protection, safe, secure’ RV, also in sense of ‘shield’ (hebr. magen!), as ‘a wooden guard fastened around a chariot to avoid collision’ MH; second mû- we can’t find;
  • upa ‘with, together with’ RV
  • godâna ‘gift of a cow’ RV; godâ ‘pesenting with cattle or kine’ RV; the go- is eden’s (milk-cluster);
  • namas ‘to worship, adoration’ RV RA; ‘a thunderbolt’ RV II; nama ‘pasture-ground’ RV, (into namaste, we considered it ment ‘Orion’); namayiSNu ‘bowing, bending’ (as shield?, yet a ‘thunderbolt’ sounds more like an axis.. but is definately the Vintage (see Amos page);
  • ghRN ‘heat, sunshine’ RV ghRNA ‘warm feelings towards others’ RA (do they..?); ghRNi ‘glowing, shining’ RV; suffix mas- we can’t find;
  • trita ‘third’, deity; being the keepers of nectar RV; as case for “the imprisoned adamite-originals, probably ‘the third’ after themselves, and the Maruts; entry: ‘they are related to Maruts’ (yes), ‘conceived as inferior deity’ (in this situation yes); and ‘related to Tvastr and a cistern’ (yes, Kheper-transformation and the sh-pool), etc;
  • yân [only yâna] ‘going, leading, vehicle of any kind’ RV
  • paN, ‘doing business trade’, paNca?
  • hotR ‘priest’, difficult colour;
  • abhiSTana ‘roaring, hollow noise’ RV,; abhiSTuta ‘praised’ RV, likely ‘consecrating’ colour; abhiSTi ‘assistent, protector, assistence, help’ RV; we’re not sure whether this priest is a form of the S-M priest on vignette of ‘opening of the mouth’? (see page),
  • āvavartadavarāñca/kriyāvase kriyâ ‘rites performed immediately after death’ RV (embalming rituals of Anubis); ‘sacrifice’ MH; varâNga ‘the best part of the body, as the head’ RA; varANa ‘act of choosing; choosing a bride’ MH; the cluster is so large that we get lost; however it must be close enough: the ‘choosing of the head’ and that ‘during the embalming (of adamite-originals)’;

note: line good enough, for now,
“they come down to (dimension) / (in order for eden) to go bestow / the dimensional-shield for security + , / with / the presented cattle (adamite-originals) / (in) the praised pasture-ground (Vintage!) / (as) one shining +: / the third (adamite-originals as keepers of nectar) / there / the vehicle (to lead?) / (for) the trade / (by?) the sacrificial priest, / (our?) assistent / to enter —- selecting a head by the rites performed immediately after (their) death;”

yayā radhraṃ pārayathātyaṃho yayā nido muñcatha vanditāram | arvācī sā maruto yā va ūtiro ṣu vāśreva sumatirjighātu ||
So may your favouring help be turned to us-ward, your kindness like a lowing cow approach us, Wherewith ye bear your servant over trouble, and free your worshipper from scoff and scorning.

  • yayâ, cant find, only listed as yayâti ‘monarch of the lunar race’ RV (whatever it is), other sources are doubtable, mainly because they don’t supply RV or RA;
  • radhra, ‘willing, obedient’ RV + m
  • pâra ‘the opposite side, bringing across, etc’ RV; term’s second part we failed,
  • yayâ, cant find, see above;
  • nid ‘mocker, scoffer, enemy’ RV, nidâ ‘bind on, fasten’ RV,
  • muńca is uńcha ‘gleaning, gatheing grains’ RA,MH; muńcati ‘to go, move’ but not in RV, muN only as muNd ‘crush, grind’,
  • vanditR ‘one who praises’ RV, vand ‘venerate, adore, etc’ RV; vandhya ‘barren, fruitless’ MH, many in this cluster about the barren theme;
  • arvacî ‘coming to meet (anyone), turned (down) towards’ RV,
  • sâ, from tad ‘he she it that this’
  • ûti ‘refreshment, kindness’ RV
  • Su, but probably some tense; only as su ‘beautiful’; verb as ‘press out soma’,
  • vấs ‘cry, howl, sing (like bird)’, vra ‘roaring, whistling, etc’, vâśrâ ‘lowing cow, any cow’ RV
  • sumati ‘pleasure or delight’ RA,’kindness,favour’ RV +r + jighâtnu ‘endeavouring to hurt’ RV,

“— / the willingly obedient (fish-soul) / to bring to the other side —–; / yayâ / (as) the foe / gleaning / the praised barren one (marut), /coming to meet / this she / the Marut / yâ / like / a beautiful / lowing cow / (as) the delight to try to hurt. “

———- end RG-VEDA II 34
5/1/18 loNe – first version