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New Beginnings / The Peak of Dāityā (दैत्य) and the Restoration of Proto-Indo-Iranian Unity
« Last post by Yeshu on September 08, 2024, 12:12:25 PM »
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1. One says in the Scripture,

"A peak, which is of the height of a hundred men,
in the middle of the world,
which they call the peak of the Daiti,
is the fulcrum of the ⚖️ balance ⚖️ of the Yazad Rashn.

The daityas (Sanskrit: दैत्य) are a race of asuras in Hindu mythology, descended from Kashyapa and his wife, Diti.
Prominent members of this race include Hiranyaksha, Hiranyakashipu, and Mahabali, all of whom overran the earth, and required three of Vishnu's avataras to be vanquished.

Daitya (दैत्य).—The Asuras from Diti - Vāyu-purāṇa 66. 1.
; one of the Marut gaṇas. - Vāyu-purāṇa 46. 35; 67. 129.

The Manusmṛiti classifies the daityas as good, while placing them at a lower level than the devas:
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"Tāpasā yatayo viprā ye ca vaimānikā gaṇāḥ Nakṣatrāṇi ca daityāśca prathamā sāttvikī gatiḥ" -
"Ascetics and hermits, Brāhmaṇas, celestial beings, lunar asterisms, and Daityas represent the first state partaking of ‘Sattva.’"

— Manusmṛti 12.48[3]

The origin and noteworthy members of this race are specified in the Harivamsha Purana:
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Kashyapa, the well-dressed son of Marichi, espoused two sisters of Prajapati, Diti and Aditi. The great Kashyapa begat on Aditi the twelve classes of the celestials, Dhata, Aryama, Mitra, Varuna, Amsha, Bhaga, Indra, Vivashvan, Pusha, Parjanya, Twastha and Vishnu. He began on Diti the powerful Hiranyakashipu. The Daitya-chief Hiranyaksha was his younger brother. Hiranyakashipu had five highly powerful sons, namely Pralhada, Hlada, Sangrada, Jambha and Anuhrada. Pralhada’s son was Virocana whose son was Bali. Their sons and grand-sons were all very powerful. Thousands of the descendants of these highly powerful daityas are seen all over the land. Having seen Hiranyakashipu slain by the Man-lion the Daityas made Bali their chief for the destruction of the gods. He was heroic, powerful, pious and self-controlled like Hiranyakashipu and therefore was installed as their king by the Daityas.

— Harivamsha, Chapter 40

According to the first chapter of the Vidēvdād, “the Aryan expanse of the good Dāityā” was the first of the best countries created by Ahura Mazdā, and in the Yašts it was mentioned as the place where Zoroaster worshiped Anāhitā (Yt. 5.17, 5.104) and Ahura Mazdā worshiped Vayu (Yt. 15.2). This country, crossed by the Vaŋhvī Dāityā, was also the place where Ahura Mazdā gathered the spiritual Yazata (Av. mainyava-) and Yima, the best men. Significantly, both Ahura Mazdā and Yima were defined as “famous in the Aryan expanse of the good Dāityā” (Vd. 2.20) and Zoroaster as “famous in the Aryan expanse” (Y. 9.14), with the shortened form of Aryans Vaēǰah.

DĀITYĀ, (VAŊHVĪ) (lit., “the (good) Dāityā”; Mid. Pers. Weh Dāitī), the name of a river connected with the religious “law” (Av. dāta-, Mid. and NPers. dād), frequently identified in scholarly literature with the Oxus or with rivers of the northeastern region (Geiger, pp. 32-33). In the Avesta, however, Vaŋhvī Dāityā seems to have been particularly identified with the Helmand (Markwart, pp. 120, 122 n. 3, 159 n. 2; cf. Gnoli, 1989, p. 53). Avestan vaŋhuyå dāityayå “of the good Dāityā“ qualifies airyana-vaējah- (see avestan geography; ērānvēj); the entire phrase airyanəm vaēǰō vaŋhuyå dāityayå “the Aryan expanse of the good Dāityā” is the original name of the district Airyana Vaēǰah (Benveniste).

According to the Avesta, the Dāityā river was to be venerated (Yt. 1.21). On its banks Zairi.vari offered a sacrifice to Anāhitā (Yt. 5.112; see anāhīd) and Vīštāspa to both Anāhitā (Yt. 9.29) and Aši (Yt. 17.61). Zoroaster himself honored “the good waters of the good Dāityā” (Vd. 19.2). As already noted by Josef Markwart (p. 122), it is possible that Vaŋhvī Dāityā was the same river that was called Vaŋhvī in the Tištrya Yašt, where it was characterized as “famous from afar” (dūrāṯ frasrūtąm; Yt. 8.2).
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⚖️ One scale is on the base of Mount Alburz in the northern direction; one scale is on the summit of Mount Alburz in the southern direction, ⚖️
🏴‍☠️☯️🦓 and the middle rests upon that peak of the Daiti. 🦓☯️🏴‍☠️

2. In that middle place, is a floor sharp like the sword, the height, length, and width of which are nine spears.

3. And thither remain the spiritual Yazads who spiritually purify the souls of the righteous. There is a spiritual dog at the top of that bridge, and the wicked existence is underneath that bridge.

The Chinvat Bridge (Avestan: Cinvatô Peretûm, "bridge of judgement" or "beam-shaped bridge") or the Bridge of the Requiter in Zoroastrianism is the sifting bridge, which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs, described in the Videvdat (Vendidad) 13,9 as 'spâna pəšu.pâna' ("two bridge-guarding dogs").
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30. 'Then comes the beautiful, well-shapen, strong and well-formed maid, with the dogs at her sides, one who can distinguish, who has many children, happy, and of high understanding. 'She makes the soul of the righteous one go up above the Hara-berezaiti; above the Chinwad bridge she places it in the presence of the heavenly gods themselves.

- Vendidad

Sharvara (Sanskrit: शार्वर), and Shyama (Sanskrit: शबल) are described to be two ferocious, four-eyed dogs that guard the entrance to the palace of Yama in the Vedic religion. The dead are required to get past these dogs in order to be rendered judgement by their master. Yama has two four-eyed, broad nosed, brindled, reddish-brown dogs, Sharvara and Shyama, who are the sons of Saramā. However, in the Atharvaveda, one of dogs is brindled and the other is dark. The dogs are meant to track down those who are about to die, and guard the path to Yama's realm. Scholars who adhere to Theodor Aufrecht's interpretation of RV 7.55 state that the dogs were also meant to keep wicked men out of heaven.
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1. VASTOSPATI, who killest all disease and wearest every form,
     Be an auspicious Friend to us.
2. When, O bright Son of Sarama, thou showest, tawny-hued! thy teeth,
     They gleam like lances' points within thy mouth when thou wouldst bite; go thou to steep.
3. Sarama's Son, retrace thy way: bark at the robber and the thief.
     At Indra's singers barkest thou? Why dust thou seek to terrify us? Go to sleep.
4. Be on thy guard against the boar, and let the boar beware of thee.
     At Indra's singers barkest thou? Why dost thou seek to terrify us? Go to sleep.
5. Sleep mother, let the father sleep, sleep dog and master of the house.
     Let all the kinsmen sleep, sleep all the people who are round about.
6. The man who sits, the man who walks, and whosoever looks on us,
     Of these we closely shut the eyes, even as we closely shut this house.
7. The Bull who hath a thousand horns, who rises up from out the sea,-
     By him the Strong and Mighty One we lull and make the people sleep.
8. The women sleeping in the court, lying without, or stretched on beds,
     The matrons with their odorous sweetsthese, one and all, we lull to sleep.
Other instances where Sarama is mentioned in different texts include
- Sarama worships Brahma in his court. (Sabha Parva, Chapter 11 , Verse 40).
- Sarama is a graha (Evil spirit) of Subrahmanya which enters the womb of pregnant women and steals the babies. (Vana Parva. Chapter 230, Verse 34).
- Syama is a dog which followed Yama. It was one of the two offsprings of Sarama. (Brahmanda Purana 3.7. 312).
- Sarama after having once drunk milk from dasyus lied about it to Indra, and he punished her. (Varaha Purana).

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4. When men pass away, the soul sits for three nights near unto the body, there where its head was, and sees much annoyance during those nights from the dev Vizaresh and its coworkers, and turns the back entirely towards the fire which is kindled there.

5. Therefore those three nights up to day, they keep the fire kindling, there where its head was. And if the fire is not there, it turns its back towards the Warharan fire or towards the ever kindling fires.

6. During those three nights, when tearing and disintegration come to the body, it appears as uncomfortable to it as to a man when they demolish his house.

7. Those three days, the soul, which is near the headrest of the body, sits with the hope, "Maybe if this blood runs, and the wind enters the body, it may be possible for me to return to life!"

8. And then on the third night during the dawn, if it be the soul of the righteous, it says this, "Happy is he, through whose happiness is the happiness of anyone whatsoever," that is, I am happy owing to my happiness, every person is happy. "May Ohrmazd give me sovereignty at will!"

9. And if it is the soul of the wicked it says this, "That body, life, and astral body, with whom I have moved with movement, now where shall I go from hence?"

10. And if it is the soul of the righteous, immediately, on that utterance, a breeze comes forward that is good, the most beseeming, the most odorous, and the most triumphant of all the winds that be in the world, which cheers the soul.

11. And if it is the soul of the wicked, a breeze comes forward that is the most stinking, the most putrid, and the most unsuccessful of all the winds that be in the world, through which discomfort and fear come to the soul.

12. Then they carry all the souls of him who is righteous as also of him who is wicked.

13. If it be the soul of the righteous, the astral form of a fat cow full of milk approaches it in the road, owing to which fullness and fatness come to the soul.

14. And next, the astral form of a virgin approaches it, of good astral shape, clad in white garments, of fifteen years, who is fair on all the sides, by whom the soul is gladdened.

15. And next approaches the astral form of a garden, full of crop, full of water, full of fruit, and full of plenty, which is the heavenly land, wherefrom delight and a feeling of plenty come to the soul. It sees those tokens on earth, before the judgment. There are those whom the soul asks one by one when it will approach them, it shall ask, "Who art thou, who so seemest to me that all happiness and comfort are owing to thee?"

16. Thus they speak in reply one by one, “I am O righteous! thy character {den}, the work that thou achievedst. As thou didst that good, I have been here owing to thee."

17. If it be the soul of the wicked, the astral form of a dry, feeble, and frightful cow affronts it, owing to which dryness and leanness come to the soul. 18. Next, the astral form of a terrific maiden of vile astral shape affronts it, who has covered herself with scornfulness, terrific on all the sides, owing to which fear and dread come to the soul.

19. Next, approaches the astral form of a garden without water, without trees, and without comfort, owing to which evil thoughts come to the soul, which is the land of the wicked existence. It sees these tokens on earth before the judgment. There are those whom it asks, one by one, "Who art thou, than whom one more harmful I have not seen on earth?"

20. Unto it they say in reply, one by one, "O wicked! I am thy character, that is thy own doing. As thou didst that which was evil, I have been here owing to thee.”

21. This is manifest that every person's own conduct confronts him.

22. And then they conduct the soul up to the base of Mount Alburz, that is also the base of the fulcrum. It walks over it up to the summit of the peak where the sharp floor is.

23. Then if it be the soul of the righteous, that sharp floor remains wide; and the victorious fire Farnbag smites darkness. In the astral form of fire, it causes that soul to cross over through that floor. The spiritual Yazads purify it and it causes it to cross spiritually over the other side of the fulcrum up to the top of Alburz. The good wind takes its hand, and carries it to its own seat, and entrusts the soul thither just as it was when it received it.

24. When they purify the material body, too, on earth, it is in the manner of the spiritual purification.

25. If it be the soul of the wicked, when it comes on to the fulcrum over the peak, that sharp floor remains in the same manner, and does not give passage. It has to walk involuntarily over this floor, with three paces that it lays on, that are the wicked thoughts, wicked utterances, and wicked deeds that it has practised, and borne low from the top of the bridge it falls headlong into the wicked existence {Duzakh, i.e. hell}, and sees every harm.

26. One says this too, "’When that breeze confronts the soul of him who has been righteous with munificence, it sees the astral form of the virgin in that breeze, and it asks her that question, that virgin carries it by showing the road to a ladder whereon there are three steps, and it goes to the abode of harmony by that ladder, with three steps, which are good thoughts, good words, and good deeds, the first step being up to the star station, the second up to the moon station, and the third up to the sun station where the shining abode of harmony is.

27. If one has been wicked with stinginess, when that breeze affronts his soul, and the astral form of the maiden approaches in that breeze, and it asks her that question, that conduct is metamorphosed like unto a sharp floor, the whole of which sharp floor speaks to that soul, “O wicked! if thou wilt, if thou wilt not, thou shalt have to walk over this with paces.”

28. Thereupon the soul will say, "I would feel better if thou wouldst sever me with a very sharp knife than that I go over this with paces.”

29. It shall speak in the same manner a second time; and the soul will speak in reply, "I would feel better if thou wouldst shoot me with an arrow than that I go over this with paces.”

30. It shall speak in the same manner a third time; the soul will speak to it in reply, “I would feel better if thou wouldst take my life from the body than that I go over this with paces.”

31. Then that conduct will become just like a terrific wild beast not tamable by the hand, and stand near the soul. And the soul will be so afraid that it will go over it with paces, and it will fall into the wicked existence {hell}, borne down by three paces."'

32. They will assign him to purgatory {hamistagan} whose sins and works of merit are both equal.

33. As regards purgatory one says, "It is a place just like the earth.”

34. They will assign places to all persons according to the degree of their works of merit, and they will sit.

- Greater Bundahishn
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Earth Awareness / Re: "In the clash of War, through the days and the Aeons"
« Last post by Yeshu on August 11, 2024, 07:01:27 AM »
Quote from: Yeshu on July 27, 2021, 10:11:56 AM
5th Mandala, Hymn 3

1 - O Agni, thou art Varuṇa at birth; but when thou art blazing high thou becomes Mitra.
In thee, O Son of Power, all Gods are centered. Indra art thou, to man who brings oblation.

2 - Bearer of the self-sustaining Law, who keeps the secret name of the mysterious Virgins;
Forging the Lord and Lady of the House as One, thou shining streams reveal thee as the friend Mitra.

3 - The riders of the heavens array their attire with rich displays for thy glory, Rudra! Yea, for thy auspicious birth, the arising of the brightly-coloured one.
Thou guards and keeps the secret name of the shining, streaming cows as thou moves among the Great Triad, the final and supreme abode of Vishnu.

4 - By the glory of thee, who hast the true Seeing, all the Gods are employed and therefore taste immortality;
Men have chosen Agni for their sacred priest, aspiring with him and making an offering.

5 - There is none who precedes thee as priest, O Agni, none more skilled in sacrificial rituals, none who has become a greater seer; O master of the self-sustaining Law,
Of whatsoever man thou becomes the guest, he conquers through sacrifice, O Godhead, those who are mortals.

6 - May we who seek wealth and glory win them by our offering, guarded by thee and awakened, O Agni,
In the clash of War, through the days and the Aeons, with our Treasure we overcome mortal men, O Son of Power.

7 - He shall bring evil on those who plot evil against us, those who turn against us in sin and outrage.
Destroy these hypocrites, O Agni, and whoever injures us with two-faced double-dealings.

8 - In the dawning of this night, O Godhead, the ancients made thee their messenger, and gave thee sacrifice with their oblations;
For thou art the Godhead kindled by mortals who have the glories, thou who travels onward to the Paradise.

9 - Save us, thou who knowest, and draw thy father near thee, thy father who becomes thy son and bears thee, O Child of Power.
O Jnani, when wilt thou regard us? O Agni, skilled in holy Law, wilt thou direct us?

10 -  The father adores and establishes the mighty name because thou, O shining one, bringest him to accept and take pleasure in it; once and again,
And doth not Agni, glad in strength of Godhead, gain splendid bliss as he hath waxen mighty when he conquers?

11 - Most Youthful God, carriest safe thy adorer beyond all stumblings, O Agni;
For thieves and hostiles have been seen by us: those who plot and scheme are nigh.

12 -  These journeys are in thy hands, and any evil in us has been confessed to the vasu, the Shining One
O our Agni, forever blazing higher and higher, shall never yield us to misfortunes or enemies.
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Videos, Music, Poems, General discussions / The Doe of the Dawn - Psalm 22
« Last post by Yeshu on August 10, 2024, 10:16:17 AM »
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22 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

2 O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.

3 But thou art holy, O thou that inhabitest the praises of Israel.

4 Our fathers trusted in thee: they trusted, and thou didst deliver them.

5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.

6 But I am a worm, and no man; a reproach of men, and despised of the people.

7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,

8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.

9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.

10 I was cast upon thee from the womb: thou art my God from my mother's belly.

11 Be not far from me; for trouble is near; for there is none to help.

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

13 They gaped upon me with their mouths, as a ravening and a roaring lion.

14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.

16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

17 I may tell all my bones: they look and stare upon me.

18 They part my garments among them, and cast lots upon my vesture.

19 But be not thou far from me, O Lord: O my strength, haste thee to help me.

20 Deliver my soul from the sword; my darling from the power of the dog.

21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.

24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.

26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.

27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.

28 For the kingdom is the Lord's: and he is the governor among the nations.

29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.

30 A seed shall serve him; it shall be accounted to the Lord for a generation.

31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
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Videos, Music, Poems, General discussions / "a knowledge of God like light that has come forth from fire and blood."
« Last post by Yeshu on August 06, 2024, 04:01:58 AM »

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But the generation without a king over it says that God chose him from all the aeons. He caused a knowledge of the undefiled one of truth to come to be in him. He said, "Out of a foreign air, from a great aeon, the great illuminator came forth. And he made the generation of those men whom he had chosen for himself shine, so that they could shine upon the whole aeon"

Then the seed, those who will receive his name upon the water and (that) of them all, will fight against the power. And a cloud of darkness will come upon them.

Then the peoples will cry out with a great voice, saying, "Blessed is the soul of those men because they have known God with a knowledge of the truth! They shall live forever, because they have not been corrupted by their desire, along with the angels, nor have they accomplished the works of the powers, but they have stood in his presence in a knowledge of God like light that has come forth from fire and blood.

"But we have done every deed of the powers senselessly. We have boasted in the transgression of all our works. We have cried against the God of truth because all his works [...] is eternal. These are against our spirits. For now we have known that our souls will die the death."

Then a voice came to them, saying "Micheu and Michar and Mnesinous, who are over the holy baptism and the living water, why were you crying out against the living God with lawless voices and tongues without law over them, and souls full of blood and foul deeds? You are full of works that are not of the truth, but your ways are full of joy and rejoicing. Having defiled the water of life, you have drawn it within the will of the powers to whom you have been given to serve them.

"And your thought is not like that of those men whom you persecute [...] desire [...]. Their fruit does not wither. But they will be known up to the great aeons, because the words they have kept, of the God of the aeons, were not committed to the book, nor were they written. But angelic (beings) will bring them, whom all the generations of men will not know. For they will be on a high mountain, upon a rock of truth. Therefore they will be named "The Words of Imperishability and Truth," for those who know the eternal God in wisdom of knowledge and teaching of angels forever, for he knows all things."

These are the revelations which Adam made known to Seth, his son, And his son taught his seed about them. This is the hidden knowledge of Adam, which he gave to Seth, which is the holy baptism of those who know the eternal knowledge through those born of the word and the imperishable illuminators, who came from the holy seed: Yesseus, Mazareus, Yessedekeus, the Living Water.

- Apocalypse of Adam

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Videos, Music, Poems, General discussions / The "omniscience" of "prophets" and "know-it-alls"
« Last post by Yeshu on August 06, 2024, 03:56:42 AM »
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13 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

6 Rejoiceth not in iniquity, but rejoiceth in the truth;

7 Beareth all things, believeth all things, hopeth all things, endureth all things.

8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.







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Earth Awareness / Nārāyaṇa and Âptya
« Last post by Yeshu on August 04, 2024, 09:38:19 AM »
Puruṣa (पुरुष, “person—the living being”), in Āyurveda, is regarded as composed of six components—five Mahābhūtas (matter) and self (spirit). The gross human body along with its different organs and parts, the sense organs and the sense objects are all composed of five Mahābhūtas, e.g. ākāśa, vāyu, agni, ap and pṛthivi. The outer universe also has the same material composition and thus there is similarity between it and the material frame and skeleton of the living being. Though every material is composed of all the five mahābhūtas, there is predominance of one of them. The organs and substances are classified accordingly. (Caraka-saṃhitā Śārīrasthāna 7.16, Sūtrasthāna 26.11)

Puruṣa (पुरुष) refers to the “cosmic man or being” while Prakṛti refers to “cosmic nature”, as defined in the Śivapurāṇa 1.16. Accordingly, “[...] O foremost among sages, ordinary parents bestow hidden treasures to the son who renders special service. Hence a devotee shall worship the phallic emblem in the manner of mother and father (pitṛ-mātṛ) for the acquisition of the hidden great bliss. Bharga is Puruṣa (Cosmic man or Being) and Bhargā is Prakṛti (Cosmic Nature). Puruṣa is of hidden latent conception and Prakṛti is of manifest inner conception. Since it is the father who conceives first, the Puruṣa has the primordial conception. The unification of Puruṣa and Prakṛti is the first birth. Its manifestation in the Prakṛti is called the second birth. The creature, dead even as it is born, takes up its birth from the Puruṣa”.

1a) Puruṣa (पुरुष).—As Virāṭ; subject of meditation; ety. of;1 the invisible principle;2 as dwelling in Hṛdākāśa;3 as issuing from the primordial aṇḍa (egg);4 as yajña;5 course of further cosmic evolution from Puruṣa;6 first avatār of Para Iśvara and Prakṛti;7 avatārs of Puruṣa;8 as Varāha;9 His energy;10 identified with Suparṇa;11 invoked by cowherds;12 personated as Kṛṣṇa and Rāma;13 celebrated by Akrūra.14 Śhiva according to the Sānkhyas;15 primaeval male from whom the universe was evolved; supposed to be the 25th tatva according to one school and the 26th including Īśvara according to the other;16 constitutes twenty-five truths;17 description of.18

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Ancient Latin: persōna
Etymology: Unknown. Links have been suggested -
to Etruscan 𐌘𐌄𐌓𐌔𐌖 (φersu) (human figure appearing with a mask), which some have referred to Perseus, some to Ancient Greek πρόσωπον (prósōpon, “mask, character”);
to personō (“to sound through”), often by Roman writers, but notice short and long o.

Noun: persōna

mask
character, personage, role
personality, character, individuality
(grammar) person
(Late Latin, Medieval Latin) person
(Medieval Latin) a lord
(Medieval Latin) dignity

Quote from: Yeshu on May 23, 2024, 08:52:57 AM
Mandala 10, Hymn 90
1. A THOUSAND heads hath Purusa, a thousand eyes, a thousand feet.
On every side pervading earth he fills a space ten fingers wide.

2. This Purusa is all that yet hath been and all that is to be;
The Lord of Immortality which waxes greater still by food.

3. So mighty is his greatness; yea, greater than this is Purusa.
All creatures are one-fourth of him, three-fourths eternal life in heaven.

4. With three-fourths Purusa went up: one fourth of him again was here.
Thence he strode out to every side over what eats not and what eats.

5. From him Viraj was born; again Purusa from Viraj was born.
As soon as he was born he spread eastward and westward o'er the earth.

6. When Gods prepared the sacrifice with Purusa as their offering,
Its oil was spring, the holy gift was autumn; summer was the wood.

7. They balmed as victim on the grass Purusa born in earliest time.
With him the Deities and all Sadhyas and Rsis sacrificed.

8. From that great general sacrifice the dripping fat was gathered up.
He formed the creatures of-the air, and animals both wild and tame.

9. From that great general sacrifice Rcas and Sama-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it.

10. From it were horses born, from it all cattle with two rows of teeth:
From it were generated kine, from it the goats and sheep were born.

11. When they divided Purusa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?

12. The Brahman was his mouth, of both his arms was the Rajanya made.
His thighs became the Vaisya, from his feet the Sudra was produced.

13. The Moon was gendered from his mind, and from his eye the Sun had birth;
Indra and Agni from his mouth were born, and Vayu from his breath.

14. Forth from his navel came mid-air the sky was fashioned from his head
Earth from his feet, and from his car the regions. Thus they formed the worlds.

15. Seven fencing-sticks had he, thrice seven layers of fuel were prepared,
When the Gods, offering sacrifice, bound, as their victim, Purusa.

16. Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances.
The Mighty Ones attained the height of heaven, there where the Sidhyas, Gods of old, are dwelling.


 the meaning of the Sanskrit word 'Narayana' can be traced back to the Laws of Manu (also known as the Manusmriti, a Dharmaśāstra text),[8] which states:

The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named Narayana.

— Chapter 1, Verse 10

This definition is used throughout post-Vedic literature such as the Mahabharata and the Vishnu Purana.

'Narayana' is also defined as the 'son of the primeval man', and 'Supreme Being who is the foundation of all men'.

'Nara' (Sanskrit नार) means 'water' and 'man'
'Yana' (Sanskrit यान) means 'vehicle', 'vessel', or more loosely, 'abode' or 'home'

L. B. Keny proposes that Narayana was associated with the Dravidian, and ultimately, the Indus Valley Civilisation, prior to his syncretism with Vishnu. To this end, he states that the etymology of the deity is associated with the Dravidian nara, meaning ‘water’, ay, which in Tamil means "to lie in a place", and an, which is the masculine termination in Dravidian languages. He asserts that this is also the reason why Narayana is represented as lying on a serpent in the sea. He quotes, "This Nārāyana of the Āryan pantheon seems to be the supreme being of the Mohenjo-Darians, a god who was probably styled Ān, a name still kept in Tamil literature as Āndivanam, the prototype of the historic Shiva".

In the Narayana Sukta, Narayana is essentially the supreme force and/or essence of all: 'Nārāyaṇa parabrahman tatvam Nārāyaṇa paraha'.

Narayana's eternal and supreme abode beyond the material universe is Vaikuntha, a realm of bliss and happiness called Paramapada, which means the final or highest place for liberated souls, where they enjoy bliss and happiness for eternity in the company of the supreme lord. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Sometimes, Kshira Sagara, where Narayana or Vishnu rests on Shesha in his reclining ananta shayana form, is also perceived as Vaikuntha within the material universe.

The Śruti texts mention Narayana as the primordial being who was present even when Brahma and Ishana (Shiva) were not present. He is conceived as the Supreme Soul in the texts.
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I am Narayana, the Source of all things, the Eternal, the Unchangeable. I am the Creator of all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I am Shankara, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat. Space with the cardinal points are my body, and the Air is my mind...

...And, O Brahmana, whatever is obtained by men by the practice of truth, charity, ascetic austerities, and peace and harmlessness towards all creatures, and such other handsome deeds, is obtained because of my arrangements. Governed by my ordinance, men wander within my body, their senses overwhelmed by me. They move not according to their will but as they are moved by me.

— Mahabharata (translated by Kisari Mohan Ganguli, 1883-1896), Book 3, Varna Parva, Chapter CLXXXVIII (188)[10]


In the Rigveda, several hymns are dedicated to "the waters" (āpas): 7.49, 10.9, 10.30, 10.137. In the oldest of these, 7.49, the waters are connected with the drought of Indra. Agni, the god of fire, has a close association with water and is often referred to as Apām Napāt "offspring of the waters". In Vedic astrology, the female deity Apah is the presiding deity of the Purva Ashadha asterism, meaning "first of the aṣāḍhā", with aṣāḍhā "the invincible one" being the name of the greater constellation.

The Shatapatha Brahmana mentions Trita and his brothers Ekata and Dvita as the sons of Apas or the water deities who were born as a result of Agni's anger with the waters.[1]
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Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away. Thereupon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will!' Thence sprung the Âptya deities, Trita, Dvita, and Ekata. - 1:2:3:1

He is called Āptya, probably meaning "of the water (Apas)."

Abtin (Persian: آبتین), or Athwya, is a character in Shahnama (national epic of Iran), who is the father of Fereydun. He is mentioned as the father of Fereydun in the Avesta, having been the "second man" to prepare Ahura-Mazda for the "corporeal world" (the first being Jamshid, and the third being Thrita). His name comes from the same origin as "Āptya", a title for water-born deities or heroes in the Rigveda. According to the Shatapatha Brahmana, that the first to bear this title was Agni, and that he subsequently created three Aptyas, Trita, Dvita, and Ekata, when he spat on the waters in anger.

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1. THOU, Agni, shining in thy glory through the days, art brought to life from out the waters, from the stone:
From out the forest trees and herbs that grow on ground, thou, Sovran Lord of men art generated pure.

2 Thine is the Herald's task and Cleanser's duly timed; Leader art thou, and Kindler for the pious man.
Thou art Director, thou the ministering Priest: thou art the Brahman, Lord and Master in our home.

3 Hero of Heroes, Agni! Thou art Indra, thou art Viṣṇu of the Mighty Stride, adorable:
Thou, Brahmaṇaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom tendest us.

4 Agni, thou art King Varuṇa whose laws stand fast; as Mitra, Wonder-Worker, thou must be implored.
Aryaman, heroes' Lord, art thou, enriching all, and liberal Aṁśa in the synod, O thou God.

5 Thou givest strength, as Tvaṣṭar, to the worshipper: thou wielding Mitra's power hast kinship with the Dames.
Thou, urging thy fleet coursers, givest noble steeds: a host of heroes art thou with great store of wealth.

6 Rudra art thou, the Asura of mighty heaven: thou art the Maruts’ host, thou art the Lord of food,
Thou goest with red winds: bliss hast thou in thine home. As Pūṣan thou thyself protectest worshippers.

7 Giver of wealth art thou to him who honours thee; thou art God Savitar, granter of precious things.
As Bhaga, Lord of men! thou rulest over wealth, and guardest in his house him who hath served thee well.

8 To thee, the people's Lord within the house, the folk press forward to their King most graciously inclined.
Lord of the lovely look, all things belong to thee: ten, hundred, yea, a thousand are outweighed by thee.

9 Agni, men seek thee as a Father with their prayers, win thee, bright-formed, to brotherhood with holy act.
Thou art a Son to him who duly worships thee, and as a trusty Friend thou guardest from attack.

10 A Ṛbhu art thou, Agni, near to be adored thou art the Sovran Lord of foodful spoil and wealth.
Thou shinest brightly forth, thou burnest to bestow: pervading sacrifice, thou lendest us thine help.

11 Thou, God, art Aditi to him who offers gifts: thou, Hotrā, Bhāratī, art strengthened by the song.
Thou art the hundred-wintered Iḷā to give strength, Lord of Wealth! Vṛtra-slayer and Sarasvatī.

12 Thou, Agni, cherished well, art highest vital power; in thy delightful hue are glories visible.
Thou art the lofty might that furthers each design: thou art wealth manifold, diffused on every side.

13 Thee, Agni, have the Ādityas taken as their mouth; the Bright Ones have made thee, O Sage, to be their tongue.
They who love offerings cling to thee at solemn rites: by thee the Gods devour the duly offered food.

14 By thee, O Agni, all the Immortal guileless Gods eat with thy mouth the oblation that is offered them.
By thee do mortal men give sweetness to their drink. Bright art thou born, the embryo of the plants of earth.

15 With these thou art united, Agni; yea thou, God of noble birth, surpassest them in majesty,
Which, through the power of good, here spreads abroad from thee, diffused through both the worlds, throughout the earth and heaven.

16 The princely worshippers who send to those who sing thy praise, O Agni, guerdon graced with kine and steeds,—
Lead thou both these and us forward to higher bliss. With brave men in the assembly may we speak aloud.
7
Earth Awareness / Re:"From him Viraj was born; again Purusa from Viraj was born."
« Last post by Yeshu on August 03, 2024, 06:37:50 AM »
During the Vedic period, the Purusha concept was one of several mythemes offered for the creation of the universe.[a] Purusa, in the Rigveda, was described as a being who becomes a sacrificial victim of the gods, and whose sacrifice creates all life forms including human beings.[4]

In the Rigveda, "[this] Puruṣa is all that yet hath been and all that is to be" (पुरुष एवेदगं सर्वं यद्भूतं यच्च भव्यम्।).[9]

Both the term “Virāj” (“Shining-forth”) and the cosmic egg are referenced in other vedic creation stories, though neither is mentioned in BU 1.2. Virāj appears originally in another key ṛg-vedic hymn (RV 10.90), used to describe the secondary emanation from the divine person whose dismemberment resulted in the creation of the world. Thus the “Shining-forth” or "Radiance" of Virāj designates the division of primordial unity into parts, including a divine body with organs such as the prāṇas enumerated in BU 1.3. The division of the egg formed by the primordial golden-wombed being into earth and sky is mentioned in RV 10.121 and its parallels.

But the identity of Virāj with the principle of motherhood is largely expressed in the Atharvaveda and connected texts. Her glorification forms the subject of several passages in this Veda. Regarding her real character, a number of questions are asked to be answered in a purposeful discussion. In origin, the name appears to be a mere abstraction, at first speculatively evolved as the counterpart of Puruṣa; presumably personifying his ‘ruling authority’, and also ‘universal extension’.

In the capacity of a goddess, she is regarded as the daughter of Prajāpati, or Agni, or Puruṣa, and coeval in status with Aditi and even identified with her. She is lauded as the great mother cow; elsewhere the Cow of Plenty, who from the description appears none other than the universal nature herself:

‘Indra was her calf, Gāyatrī her rope, and clouds her udder; her four teats were Rathantara, Bṛhat, Yajñāyajñīya and Vāmadevya. The gods milked from her the Plants, all the wide expanses, the Waters and the Sacrifice.’
It is said that she is killed and has her birth again at the end of a year, a month, a fortnight and every day, as she approaches the Plants, the Fathers, the Gods and Men respectively. She herself is the breathless existence but moves by the breath of living creatures. That Virāj who touches, takes form of all existence—some see her, some see her not.

So it is proclaimed:
‘who has perceived Virāj’s duplication (or pairing), who her seasons and who her ordering? (And who knows) her steps, how many times milked out, who her abode and number of her dawnings?’

As if answering to these enigmas, the identity of Virāj is revealed celebrating her as the infinite nature and the mighty creatrix:
‘This same is she that first shone forth; having entered other beings she moves about; exalted powers are within her; the lady, the generatrix, who comes anew has prevailed.’

In the Bhagavad Gita, purusha is used to refer to Supreme Being in several instances:
That Supreme Being (purusha), Partha, is attained by undivided devotion. The living beings are situated within him and he pervades this entire world.
— Bhagavad Gita, Chapter 8, verse 22[25]

Arjuna refers to Krishna as purusha in several verses, such as Chapter 10 verse 12, Chapter 11 verse 18, Chapter 11 verse 38.[26]
You are the Supreme Brahman, the supreme abode and the supreme purifier. You are the eternal divine purusha, the primordial Deity, unborn and all-pervading.
— Bhagavad Gita, Chapter 10, verse 12[27]

In Chapter 15 verse 16 Krishna refers to two types of purushas: kshara (perishable), akshara (imperishable). In verse 17, he identifies himself as "highest purusha" (paramatman), superior to both kshara and akshara.[28]

Historically, Bhagavatism corresponds to the development of a popular theistic movement in India, departing from the elitist sacrificial rites of Vedism,[7] and initially focusing on the worship of the Vrishni hero Vāsudeva in the region of Mathura.[1] It later assimilated into the concept of Narayana[8] where Krishna is conceived as svayam bhagavan. According to some historical scholars, worship of Krishna emerged in the 1st century BCE. However, Vaishnava traditionalists place it in the 4th century BCE.[9] Despite the relative silence of the earlier Vedic sources, the features of Bhagavatism and the principles of monotheism of Bhagavata school, as described in the Bhagavad Gita, are viewed as an example of the belief that Vāsudeva-Krishna is not an avatar of the Vedic Vishnu, but is the Supreme Being Himself.[10][11]


An early depiction of Vāsudeva-Krishna on a coin of Agathocles of Bactria, 190–180 BCE


An early circular ichthys symbol, created by combining the Greek letters ΙΧΘΥΣ, Ephesus.

ἸΧΘΥΣ (IKhThUS) is an acronym for "Ἰησοῦς Χρῑστός Θεοῦ Υἱός Σωτήρ", which translates into English as 'Jesus Christ, God's Son, Savior'.
Iota (i), Iēsoûs (Ἰησοῦς), "Jesus"
Chi (ch), Khrīstós (Χρῑστός), "anointed"
Theta (th), Theoû (Θεοῦ), "of God", the genitive singular of Θεóς, Theós, "God"
Ypsilon (y or u), (h)uiós[11] (Yἱός), "Son"
Sigma (s), sōtḗr (Σωτήρ), "Savior"

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'Therefore if they say to you, "Look, the Son of Man is in the desert!" do not go out; or "Look, he is in the inner rooms!" do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be.'

8
The Toltec World / The Messiah and the Two Anointed Ones, from the Bible
« Last post by Yeshu on June 24, 2024, 10:40:52 AM »
Quote

1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

2 I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:

3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel.

4 For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.

7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

8 Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.

9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

10 Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.

12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

13 I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.

14 Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.

- Book of Isaiah, Ch. 45

The world Cyrus was born into was one of brutality and bloodshed. His semi-mythical origin story goes that when Cyrus was born, his grandfather Astyages, king of the Medes, ordered that Cyrus be killed, because Astyages had a prophetic dream which foretold that Cyrus would usurp his throne. When Astyages found out that Harpagus, (the royal advisor ordered to perform the murder) had instead presented a stillborn to the king and spared Cyrus, Astyages cut up and served Harpagus’ own son to him as dinner. So yeah, that’s pretty much as bad as it gets.

While Harpagus was punished, Cyrus was spared and sent to live with his father, (The son of Astyages and king of the province of Anshan, near modern-day Shiraz) and would fulfill the prophecy, succeeding his grandfather and ascending to the throne in 559 B.C.E.. Although he ruled Anshan as a loyal vassal to the Median Empire, Cyrus would come to blows with Astyages after his treacherous grandfather launched a surprise attack on Cyrus, who was warned by Harpagus, who understandably defected from Astyages’ side. Amazingly, Cyrus would spare his murderous grandfather, and by some accounts, may have even installed him as a governor.

The most important source for his life is the Greek historian Herodotus. The idealized biography by Xenophon is a work for the edification of the Greeks concerning the ideal ruler, rather than a historical treatise. It does, however, indicate the high esteem in which Cyrus was held, not only by his own people, the Persians, but by the Greeks and others. Herodotus says that the Persians called Cyrus their father, while later Achaemenian rulers were not so well regarded.

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The Gold Lampstand

1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,

2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof:

3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

4 So I answered and spake to the angel that talked with me, saying, What are these, my lord?

5 Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

...

11 Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?

12 And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?

13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord.

14 Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

- Book of Zechariah, Ch. 4




The Danubian Neolithic culture, stretching through the valleys from Bulgaria to Germany via Hungary, Slovakia and Austria, ranges from around circa 6000 to 3500 BC.

Undoubtedly one of the world's oldest civilisations, it predates the Sumerian (3500 to 2300 BC) by 2500 years, the Egyptian (3100 to 30 BC) by 2900 years, the Canaanite (3200 to 2200 BC) by 2800 years and the Minoan (2400 to 1500 BC) civilisation by 3600 years. The Danubian Culture was most likely the mother culture of the Hittite (1700 to 1200 BC) and Mycenaean, Achaean (1600 to 1100 BC) cultures.

By the fifth millennium BC, the Danubians had reached a high level of sophistication which included a unified priesthood, political organisations and farming practices. Archaeologists who had uncovered many ancient sites in the Lower Danube (Lepinsky Vir) have now discovered its northern extension in Germany, Austria, Slovakia and Hungary. The northern sites, where more than150 temples involving large-scale earthworks were unearthed, date from between 4800 to 4600 BC. These were constructed of earth embankments and wooden palisades and stretched for up to a half mile. The temple sites were built by a highly religious people who lived in communal long-houses that were about 50 meters long grouping sizeable villages.One of these highly organised village and temple complexes at Aythra, near Leipzig, covers an area of 25 hectares.

Also uncovered were two hundred communal long-houses. The population was estimated over 300 people living in buildings grouped 15 to 20. Their economy and lifestyle were based on husbandry raising cattle, sheep, goats and pigs. After 200 years period of growth and consolidation, these pan-tribal mini-states collapsed and dispersed. Their artisans manufactured pots, toys, weapons and tools made of stone, wood and bone and ceramics. They decorated their pottery with geometric designs and carved statues in animal and human shapes. The Danubian nations probably dispersed at a time when they became familiar with copper work since *ayes- is the main common term to designate metal along with bronze, gold and silver. "


Quote from: Yeshu on June 07, 2024, 08:54:51 PM

Danu (Sanskrit: दनु, IAST: Danu) is a Hindu primordial goddess. She is mentioned in the Rigveda to be the mother of the eponymous race known as the danavas. The word Danu described the primeval waters that this deity perhaps embodied. In later Hinduism, she is described as the daughter of the Prajapati Daksha and his spouse Panchajani, and the consort of the sage Kashyapa.[1]

As a word for "rain" or "liquid", dānu is compared to Avestan dānu, "river", and further to river names like Don, Danube, Dnieper, Dniestr, etc. There is also a Danu river in Nepal. The "liquid" word is mostly neutral, but appears as feminine in RV 1.54.

In the Rigveda (I.32.9), she is identified as the mother of Vritra, the asura DRAGON slain by Indra.[2]

In the Padma Purana, the children of Danu are described:
From Kaśyapa, Danu obtained a hundred sons proud of boons. Among them Vipracitti, of great power, was the chief. (Others were) Dviraṣṭamūrdhā, Śakuni, Śaṅkuśirodhara, Ayomukha, Śambara, Kapila, Vāmana, Marīci, Māgadha, and Hari. Gajaśiras, Nidrādhara, Ketu, Ketuvīrya Taśakratu, Indramitragraha, Vrajanābha, Ekavastra, Mahābāhu, Vajrākṣa, Tāraka, Asiloman, Puloman, Vikurvāṇa, Mahāpura, Svarbhānu, and Vṛṣaparvan—these and others were also Danu’s sons. Suprabhā was Svarbhānu’s daughter, and Śacī was the daughter of Puloman.

— Padma Purana, Book 1, Chapter 6

In the Brahmanda Purana, it is stated that while Aditi is habitually righteous, and Diti was habitually strong, Danu habitually practices maya.[4]

Danu was struck by Indra's thunderbolt after hearing him kill her son Vritra.[5]

https://restlesssoma.com.au/restlesssoma/index.php?action=post;quote=20802;topic=3532.0

5 Indra with his own great and deadly thunder smote into pieces Vṛtra, worst of Vṛtras.
As trunks of trees, what time the axe hath felled them, low on the earth so lies the prostrate Dragon.
6 He, like a mad weak warrior, challenged Indra, the great impetuous many-slaying Hero.
He, brooking not the clashing of the weapons, crushed—Indra's foe—the shattered forts in falling.
7 Footless and handless still he challenged Indra, who smote him with his bolt between the shoulders.
Emasculate yet claiming manly vigour, thus Vṛtra lay with scattered limbs dissevered.
8 There as he lies like a bank-bursting river, the waters taking courage flow above him.
The Dragon lies beneath the feet of torrents which Vṛtra with his greatness had encompassed.
9 Then humbled was the strength of Vṛtra's mother: Indra hath cast his deadly bolt against her.
The mother was above, the son was under and like a cow beside her calf lay Danu.
10 Rolled in the midst of never-ceasing currents flowing without a rest for ever onward.
The waters bear off Vṛtra's nameless body: the foe of Indra sank to during darkness.
11 Guarded by Ahi stood the thralls of Dāsas, the waters stayed like kine held by the robber.
But he, when he had smitten Vṛtra, opened the cave wherein the floods had been imprisoned.
12 A horse's tail wast thou when he, O Indra, smote on thy bolt; thou, God without a second,
Thou hast won back the kine, hast won the Soma; thou hast let loose to flow the Seven Rivers.
13 Nothing availed him lightning, nothing thunder, hailstorm or mist which had spread around him:
When Indra and the Dragon strove in battle, Maghavan gained the victory for ever.
14 Whom sawest thou to avenge the Dragon, Indra, that fear possessed thy heart when thou hadst slain him;
That, like a hawk affrighted through the regions, thou crossedst nine-and-ninety flowing rivers?
15 Indra is King of all that moves and moves not, of creatures tame and horned, the Thunder-wielder.
Over all living men he rules as Sovran, containing all as spokes within the felly.

- Rig Veda

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1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

11 And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

14 The second woe is past; and, behold, the third woe cometh quickly.

- Book of the Revelation, Ch. 11

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The Toltec World / The Book of Enoch, Chapter 99 & 100
« Last post by Yeshu on June 21, 2024, 08:05:45 PM »
Quote from: Yeshu on June 20, 2024, 07:55:16 AM

99. On that Day, We will leave them surging upon one another. And the Trumpet will be blown, and We will gather them together.


Book of Enoch: CHAPTER 99.

1. Woe to you who work godlessness,
And glory in lying and extol them:
Ye shall perish, and no happy life shall be yours.

2. Woe to them who pervert the words of uprightness,
And transgress the eternal law,
And transform themselves into what they were not [into sinners]:
They shall be trodden under foot upon the earth.

3. In those days make ready, ye righteous, to raise your prayers as a memorial,
And place them as a testimony before the angels,
That they may place the sin of the sinners for a memorial before the Most High.

4. In those days the nations shall be stirred up,
And the families of the nations shall arise on the day of destruction.

5. And in those days the destitute shall go forth and carry off their children,
And they shall abandon them, so that their children shall perish through them:
Yea, they shall abandon their children (that are still) sucklings, and not return to them,
And shall have no pity on their beloved ones.

6. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed.
7. And they who worship stones, and grave images of gold and silver and wood 〈and stone〉 and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.

8. And they shall become godless by reason of the folly of their hearts,
And their eyes shall be blinded through the fear of their hearts
And through visions in their dreams.

9. Through these they shall become godless and fearful;
For they shall have wrought all their work in a lie,
And shall have worshipped a stone:
Therefore in an instant shall they perish.

10. But in those days blessed are all they who accept the words of wisdom, and understand them,
And observe the paths of the Most High, and walk in the path of His righteousness,
And become not godless with the godless;
For they shall be saved.

11. Woe to you who spread evil to your neighbours;
For you shall be slain in Sheol.

12. Woe to you who make deceitful and false measures,
And (to them) who cause bitterness on the earth;
For they shall thereby be utterly consumed.

13. Woe to you who build your houses through the grievous toil of others,
And all their building materials are the bricks and stones of sin;
I tell you ye shall have no peace.

14. Woe to them who reject the measure and eternal heritage of their fathers
And whose souls follow after idols;
For they shall have no rest.

15. Woe to them who work unrighteousness and help oppression,
And slay their neighbours until the day of the great judgement.

16. For He shall cast down your glory,
And bring affliction on your hearts,
And shall arouse His fierce indignation
And destroy you all with the sword;
And all the holy and righteous shall remember your sins.



Quote from: Yeshu on June 20, 2024, 07:55:16 AM

100. On that Day, We will present the disbelievers to Hell, all displayed.


Book of Enoch: CHAPTER 100

1. And in those days in one place the fathers together with their sons shall be smitten
And brothers one with another shall fall in death
Till the streams flow with their blood.

2. For a man shall not withhold his hand from slaying his sons and his sons’ sons,
And the sinner shall not withhold his hand from his honoured brother:
From dawn till sunset they shall slay one another.

3. And the horse shall walk up to the breast in the blood of sinners,
And the chariot shall be submerged to its height.

4. In those days the angels shall descend into the secret places
And gather together into one place all those who brought down sin,
And the Most High will arise on that day of judgement
To execute great judgement amongst sinners.

5. And over all the righteous and holy He will appoint guardians from amongst the holy angels
To guard them as the apple of an eye,
Until He makes an end of all wickedness and all sin,
And though the righteous sleep a long sleep, they have nought to fear.

6. And (then) the children of the earth shall see the wise in security,
And shall understand all the words of this book,
And recognize that their riches shall not be able to save them
In the overthrow of their sins.

7. Woe to you, Sinners, on the day of strong anguish,
Ye who afflict the righteous and burn them with fire:
Ye shall be requited according to your works.

8. Woe to you, ye obstinate of heart,
Who watch in order to devise wickedness:
Therefore shall fear come upon you
And there shall be none to help you.

9. Woe to you, ye sinners, on account of the words of your mouth,
And on account of the deeds of your hands which your godlessness has wrought,
In blazing flames burning worse than fire shall ye burn.

10. And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute judgement on the righteous.
11. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they shall be mindful of your sins.
12. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend.
13. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
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The Toltec World / Zul-Qarnain ("The One with Two Horns") - The Quran, Ch. 18: al-Kahf ("The Cave")
« Last post by Yeshu on June 20, 2024, 07:55:16 AM »
83. And they ask you about Zul-Qarnain. Say, “I will tell you something about him.”

84. We established him on earth, and gave him all kinds of means.

85. He pursued a certain course.

86. Until, when he reached the setting of the sun, he found it setting in a murky spring, and found a people in its vicinity. We said, “O Zul-Qarnain, you may either inflict a penalty, or else treat them kindly.”

87. He said, “As for him who does wrong, we will penalize him, then he will be returned to his Lord, and He will punish him with an unheard-of torment.

88. “But as for him who believes and acts righteously, he will have the finest reward, and We will speak to him of Our command with ease.”

89. Then he pursued a course.

90. Until, when he reached the rising of the sun, he found it rising on a people for whom We had provided no shelter from it.

91. And so it was. We had full knowledge of what he had.

92. Then he pursued a course.

93. Until, when he reached the point separating the two barriers, he found beside them a people who could barely understand what is said.

94. They said, “O Zul-Qarnain, the Gog and Magog are spreading chaos in the land. Can we pay you, to build between us and them a wall?”

95. He said, “What my Lord has empowered me with is better. But assist me with strength, and I will build between you and them a dam.”

96. “Bring me blocks of iron.” So that, when he had leveled up between the two cliffs, he said, “Blow.” And having turned it into a fire, he said, “Bring me tar to pour over it.”

97. So they were unable to climb it, and they could not penetrate it.

98. He said, “This is a mercy from my Lord. But when the promise of my Lord comes true, He will turn it into rubble, and the promise of my Lord is always true.”

99. On that Day, We will leave them surging upon one another. And the Trumpet will be blown, and We will gather them together.

100. On that Day, We will present the disbelievers to Hell, all displayed.

101. Those whose eyes were screened to My message, and were unable to hear.

102. Do those who disbelieve think that they can take My servants for masters instead of Me? We have prepared Hell for the hospitality of the faithless.

103. Say, “Shall We inform you of the greatest losers in their works?”

104. “Those whose efforts in this world are misguided, while they assume that they are doing well.”

105. It is they who rejected the communications of their Lord, and the encounter with Him. So their works are in vain. And on the Day of Resurrection, We will consider them of no weight.

106. That is their requital—Hell—on account of their disbelief, and their taking My revelations and My messengers in mockery.

107. As for those who believe and do righteous deeds, they will have the Gardens of Paradise for hospitality.

108. Abiding therein forever, without desiring any change therefrom.

109. Say, “If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out,” even if We were to bring the like of it in addition to it.

110. Say, “I am only a human being like you, being inspired that your god is One God. Whoever hopes to meet his Lord, let him work righteousness, and never associate anyone with the service of his Lord.”


- The Quran, Ch. 18: "The Cave"









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