ADVENTURES IN THE
It is their adventures in the Underworld that tell us a great deal
of its being the hiding place of abnormally formed people,
derelicts, etc., which was certainly a hell they feared.
Its abode as the place of evil people is
certainly proved by their wanderings and why hell became the place
everyone feared. The Egyptians called it the Tuat, the Hebrew,
Geshianna, which is also the name of its evil Queen paralleling
Sumerian literature. What saddened the Pandavas was that these evil
seeds now walked upon the earth and would effect their people.
The Pandavas entered through the "Vardhamana Gate," perhaps the
opening dug out by the gods that reached to the Underworld from
Egypt; perhaps where the disc went in and out. All our fantasies of
netherworlds, of gnomes and monsters, seems to stem from here.
Traveling northward with them was their royal entourage who went
faithfully with them - fourteen men with their wives who traveled on
"swift carts" which the text implies were not driven by animals.
When it was quickly learned Enlil and his family were abdicated the
people of his land, thrown in a panic, followed him.
How astute is
the following as the people spoke.
"This dynasty is not secure, not
are we. nor are our houses, if the evil Duiyodhana, abetted by
Saubala, Kama, and Duhsasana. aspires to the kingdom! If there be no
dynasty, no morality, no Law. how can there be happiness, with that
ruffian, abetted by ruffians, pretending to the kingdom? Duiyodhana
hates his betters, he abandons both morality and his kinsmen, he is
greedy and arrogant, mean and by nature cruel.
This earth is not
whole as long as Duiyodhana is king! We all better go where the
Pandax'as are going. They are compassionate, of great spirit,
masters of their senses as well as their enemies, modest and famous,
and bent upon the practice of the Law."
The earth was definitely not
whole as this outlook attests.
They went on in even more revealing
passages that self is more stronger than religion and the latter is
for those who are not "masters of their senses,"
cultivate those whose birth, knowledge, and action are all three
pure. For union with them is more important even than the
Scriptures. Even if we do not perform the rites, we may yet find
merit with the good whose habits are meritorious, just as we find
evil by cultivating the wicked.
By seeing, touching, conversing, and
sitting with the wicked, law-abiding people lower themselves and do
By consorting with the lowly a man's insight declines,
by associating wilh the middling il becomes best by meeting with,
the best. The qualities that are hailed in the world as sources of
Law, Profit, and Pleasure, which result from proper practice in the
world and are set forth in the Veda and approved by the educated,
all those good qualities are found in all of you, together and
separately. We wish to dwell amidst the virtuous, as we wish for our
Enlil's reply to his people was very poignant,
"Fortunate are we that the subjects led by the brahmins, being moved
by their love and compassion, speak of our qualities, although we
lack them. Tlxerefore, I and my brothers request all of you: do not,
out of love and compassion for us, make matters worse. Bhisma the
grandfather, the king. Vidura, and my mother, as well as my friends
in general, live here in the City of the Elephant. (Devasena and
some of her brothers held captive. - A.N.)
If you have our
well-being at heart, you must, ail of you, protect them wilh your
best effort, for they are anguished by grief and sorrow. You have
come far, pray return now, we swear that we shall meet again. And
turn your loving thoughts to my kinsmen, whom I entrust to you. For
that is the task that lies highest in my heart, and with that you
will content me fully aid pay me homage. "
Did you ever see the God
of the Bible speak with such familial sympathy and love as Enlil?
The people understood, but brahmin "out of love" followed with
fires, some without their "pupils and kinsmen. "
But the following
morning Enlil turned them back,
"Robbed of all our wealth, robbed of
our kingdom, robbed of our fortune, we shall now in our sorrow go
into the forest and live on fruit, roots, and meat. The wilderness
is full of danger and teeming with beasts of prey and snakes. There
will certainly, I think, be great hardship for you there. The
hardship of brahmins oppresses even the Gods, how much more then me!
Turn back, brahmins, if you so please!"
It was only with much
persistence that he was able to turn them away.
A wise Brahmin, Saunaka, approaches him and the two speak for
awhile, reflecting on the events, fearful that the people of the
earth would experience sporadic flows of flowering and decay and
Sanuaka says so profoundly and, oh so true that,
"sex, food and folly always comes
when extinction is near. Alas,
great woe! This world has been overturned; the wicked delight in
what frightens off the good.
For the sake of his penis and his
belly, the fool lays out a rich repast, being beset by confusion and
passion and swayed by the objects of the senses. Even the man who is
alert to them is seduced by his rapacious senses, as an unconscious
driver by vicious, bolting horses. When the six senses each get hold
of their objects, then the mind's plan, which has grown from a prior
intention, becomes clear through them.
When a person's mind is
directed toward the objects of all the senses, desire springs up in
him, and he acts toward those objects. Then, pierced by desire-whose
strength is the intention - with the arrows of sense objects, he
falls into the fire of greed, as the moth falls because of its
desire for light.
At last, crazed by his sports and meals, he drowns
in the maw of madness and does not know himself.
Thus, in the
runaround, he falls here into womb after womb, spun around like a
wheel by ignorance karman, and thirst. He rolls about in creatures,
from Brahma down to a blade of grass, born over and over again, in
water, on land, or in the air."
I can think of no better reflection
of man's predicament today.
This certainly reflects the world
situation where erotism and food are horns on the same evil goat,
all affecting the senses. He will pursue his sports and erotism
before he will that which will keep him alive until the "wheel of
ignorance" comes down upon him. If there is one immutable fact in
this world, when a people are in extinction, erotism is uppermost in
their minds for this is nature's paramount way to end the lineages
through overpopulation but also, more profoundly, through disease
and the gestation of corrupt genetic flesh.
Procreation, not erotism,
is the key to life that is viable. The pattern through the ages is
always the same, each germ plasm worse than the one before until it
all comes down upon itself, with perpetual death lining the spokes
of the great wheel. From womb to womb the misery goes on until it
just ends in a huge catastrophe.
Life would be hard for the Pandavas for they had many enemies in the
Underworld. The "Lord Pandavas," the "Travelers of
the Sky," arrived
to try and assist them, "ablaze like a flowing fire."
were officers of theirs, or their fathers had managed to briefly
reach them only to be thwarted in the attempt. They promised to
provide food for twelve years. Do we have the manna here?
"the four kinds of food-fruit, roots, viands, and greens
that are prepared in your kitchen - will be inexhaustible for you;
and so shall be all manner of riches."
He then disappeared. Another
God, Kannteya, "rose from the Water, "and showed Draupadi how to
prepare the food. It was apparently dehydrated food of some sort as
the food, once cooked, "multiplied" and "grew to be inexhaustible."
They fed their followers first then the brothers and Draupadi.
Meanwhile, Indra still brooded over his wisdom in taking over the
two earths by having provoked the Pandavas, asking Vidura,
declare what is right for them and forme. " He wanted to subdue the
people, yet make them think the Pandavas were still in command
saying, "in this pass, tell, Vidura what is our task? How may the
town folk be loyal lo us lest they uproot us with roots and all? Nor
do I wish them to perish instead!"
Vidura, replied, "King, rooted in
Law is man's threefold goal, and they say this kingdom is rooted in
Law. King living by Law as much as you can, protect all your sorts
and the sons of Kunti.
Let Pandu's sons regain it all what you
yourself took beyond your deserts, for this is the sovereign Law:
that a king be content with his awn and not covet another's. They
whose champion the left-handed archer is whose bow is Gandiva unique
in the world, whose champion the big-armed Bhima is - what is in the
world beyond their reach?"
This answers why we see a great deal of
confusion in Egypt and the Bible between the Gods for at this time
they masked their dealings letting the people believe it was the
Vidura then hits Indra with what he knew all so well
"I said, long ago, your son barely born, what at that
time would have been to your profit: 'Abandon your son, The scourge
of his line!" "And yet, my king, you failed in the deed. If this
time, king, you again fail to follow the same advice, you shall
Vidura advises they install Enlil as king again.
says he does not favor his son's cause as he knows he cannot pass
his son for a Pandava yet Siva is his blood, "without misdoubting,
they are my own sons, (he is speaking of the Pandava - A.N.) yet
Duiyodhana is my body's offspring. And who if he wants to be equable
"I abandoned my body in another's cause?"
Vidura then travels to the Underworld to relay the information to
the Pandavas and there tells them Siva is adamant.
Vidura however and bids him return,
"My brother and friend is like
the God of Law incarnate; as I remember him now. my heart is lorn
apart. Quickly bring him back, my low-wise brother!"
When he returns
he asks forgiveness of him, Vidura explained that he was just
concerned for the Pandava who are relatives too.
However, Siva "the
evil-minded prince" then "burned with rage," and he again threatened
to take his life,
"If I see the Parthas somehow return here, I shall
dry up, lifeless and penniless. I shall take to poison, or the
noose, or the sword, or the fire, for I cannot bear to see them here
Vidura faced Siva saying,
"Why do you, a king, a lord
of your people, give in to these childish thoughts? They made their
covenant and went! Tltey will nol return. All the Pandavas, bull of
the Bharatas, abide by the truth of their word, my son. They will
never accept the king's invitation."
The brothers then planned to attack the Pandava and kill them in the
At that, the,
"blessed lord, who is worshiped by all the
world, halted them, then hastened lo the king whose eyesight was
insight, and spoke to him where he was sitting."
Whomever this was
certainly gave Indra and his son a sound tongue lashing:
"Dhroraslra, man of wisdom, listen to my word, I shall speak to the
highest benefit of all the Kouravos. It does not please me,
strong-armed king, that the Pandavos have gone into the forest and
that they were defeated by Duryodhana's henchmen with trickery. When
the thirteenth year is full, they will angrily let loose their
poison on the Kouravos, remembering their hardships, Bhoroto.
does this wicked and feeble-minded son of yours in his perpetual
rage want to kill off the Pandavas for the sake of the kingdom? The
fool must be slopped, once and for oil; your son must colm down! If
he wants to kill them in the forest, he will lose his life. Do
rightly what the wise Viduro has said, and Bhismo and we and Krpa
War with one's own kin is condemned, wise king; do not
perpetrate lawless infamy! Such is his obsession with the Pandavos,
Bharata, that if it is disregarded it will skirt disaster. Rather,
let your feeble-minded son go to the forest, king, and live with the
Pondavos, alone and without his helpers.
Then if from their
association love were to spring up in your son for the Pandavas, you
would have succeeded, lord of men. Still, the character that is
inborn in a man at his birth, that, they say, great king, does not
leave him before he dies.
What does Bhismo think, what do Drona and
Vidura? And you yourself? The right thing must be done before the
matter is out of hand."
Indra, true to himself, states he was against the dicing, which he
was, but when his son won the kingdom he quickly changed his mind.
Another 'Lord' appeared this time, directing his vehemence against
"Big-armed Duryodhana, listen, you best of arguers, as I
my word for your own good. Do not offend the Pandavas, king. Do what
is best for yourself, the Pandavas, the Kurus, and the world, bull
among men! All of them ore men like tigers, champions, valiant
warriors, all of them have the vigor of a myriad elephants, and ore
as hard as diamonds.
They are all avowed lo the truth, and they oil
pride themselves on their manhood. They are killers of the foes of
the Gods and of proteon Roksosa like Hidimbo and Baka and others,
and of the Raksosa Kirmiro, the one who terrifyingly stood in the
path of the great-spirited men like an immovable mountain, when they
trod, fallen from here into the night.
Bhima, boastful in battle, in
brawn the best of the brawny, strangled him like a beast at a
sacrifice, as a tiger kills small game."
Siva acted the complete fool, acting very childishly,
smile and drew patterns in the dirt with his foot. Saying nothing,
the fool sat tltere with his head slightly bent. When Moitreyo saw
that Duryodhana wos not obeying and was drawing patterns on the
floor, onger seized hold of him, king. "
Moitreya then put a curse
on him by touching water, saying,
"Because you ignore me and refuse
lo obey my word, you shall soon reap the reward of your insolence!
Through your offense a great war will flare up and during it the
brawny Bhimo will smash your thigh with the blows of his club."
Maitreya then states that the curse will not happen if he seeks
peace. He does not want peace.
The Pandavas received their first encounter with the cannibals they
sent years before to the bowels of the earth. The Raksasas were
their first encounter who roamed at night and if yon will remember
from the beginning of our story. Sounding much like the descriptions
of Bigfoot they had copper red eyes, fangs, hair standing up and
screaming, barred their way.
Draupadi "of the lotus eyes trembled
and fearfully closed her eyes," and then fainted. (I would have
too!) The demon they ran into could assume any shape but one of the
brothers deployed his "wizardry." It was then found it was an
illusion from whom he belonged, and Enlil had attempted to break the
hologram. A battle royale commenced, the Pandavas even unrooting
trees to throw at the demon as likewise did the demon, but he soon
left the forest looking "like discarded toilers," Bhima had
struggled hand to hand with him.
The power of the demon had emanated
from the "Krasna eye," a satellite whose rays were as "scattering
arms" which "storms upon the sun," another reference to a disc and
these arms are often represented as coming from the disc in the
Egyptian art of Akhenaten. Bhima attacked "as- an elephant whose
temple glands have burst falls upon another."
A whistle sounded in
the reed and the fight continued again but its powers soon faded and Bhima, roared, as he did so often, "like a burst kettledrum," which
numbed the demon and he fell dead to the earth. It was found he was
sent by an old adversary of their father's who had been committed to
the Underworld by Rama who had killed members of their family.
was an apparition controlled by the latter for he was "bared of
clothes and adornment, empty of mind." When told his devious plan
failed, Siva, "sank in thought and sighed as though in anguish."
Many of their direct relatives, the Bhajas, Vrsnis, and and Mahas
came to help them in the Underworld. While there, another of their
original ancestors appeared, one of the "first born."
Apparently, Draupadi had never seen him and she was trembling and nervous as she
approached her great kinsman and said to the "lotus-eyed one,"
say that you were the sole Prajapati at the first creation of
creatures. The seers have said that you are the earth, O Supreme
Person, and the truth... You fill heaven with your head, earth
with your feet, ubiquitous lord; these worlds are your belly, you
are the eternal Man... The world Guardians, the worlds, the
asterisms the ten directions, sky, moon, and sun are all erected on
he mortality of the creatures and the immortality of the
Celestials, and all the business of the worlds, are erected upon
you, strong-armed one. And here am I, about to tell you of my grief,
out of love - for are you not the lord of all creatures, whether
human or divine, Madhusudana?" She then goes on telling of her
misfortune to which this "Krsna" answered.
"Weep shall the women of
those that have angered you, angry woman! Weep over their men as
they lie on the face of the earth, covered by the Terrifier's
arrows, showered by a rain of blood, cut down to relinquish their
lives! I shall do whatever the Pandavas can do; do not sorrow! I
make you a promise: you shall be a queen of kings! Let Sky fall
down, let Himalaya break, let Earth splinter, let Sea dry up, Krsna
- my word shall not be false!...
If we rely on Rama and Krsna, we
are invincible, sweet-smiling sister, were we to face the Slayer of
Vrtra himself in battle, so what of Dhratarastra's brood!"
Then they prepared for war.
The Pandavas established their headquarters at Lake Dvaitavana in
the forest. Men were collected from those who had followed them and
from those in the Underworld discontented with Indra's rule there.
The Brahmin's were the priests and as in Egyptian texts and the
Bible, they were nothing close to holy; they were skilled
technicians and soldiers trained in the use of armaments, technical
equipment and communication as the Pandava had instructed them.
intended to "bum down the enemies as fire and wind bum down the
At the first council at twilight, Baha Dalbhya addressed his
sons and the Brahmins on their battle plans. Later, he took Enlil
aside and counseled him privately,
"Do not wish to remain without brahmins, son, if you wish to win this world and the next; with a
brahmin learned in Profit and Law, who has shed his confusion, a
king removes rivals."
The Brahmins would be paramount to them as the
people would be hit hard by EMR and the Brahmins, established
clandestinely among the people, would be of outmost benefit and
Enlil was told how important they were after the Flood when the
opposition tried again to take control.
He reminded him of what Indra had done before,
"Virocana's Asiira son never lacked in
comforts, his fortune was never wanting; he gained all earth allied
with the brahmins; when he did them ill, he came to grief."
warned him that the baronage of the earth, those lower than the
Brahmin's, man, in general would have to be guarded closely and he
harkened back to the time when "The Placer" was installed, a disc,
or satellite which Indra had used to subdue man making them as,
"wooden puppets, by which he could lead man, restrained like a bird
that is tied to a string, is not master of himself; remaining in the
Lords' power, he is master of neither himself nor others."
that all manner of tricks would be used to subjugate the people and
that people who "are in the power of the Lord and have none on their
Our entire world history had rested on this demagoguery. This
"Placer" controlled the body's electromagnetic fields by which the
Lord could have his way.
"This body they call "field" is merely the
Placer's tool by which the ubiquitous Lord impels us to action that
ends in either good or evil.
Behold the power of wizardry that
Lord displays; confusing them with his wizardry, he kills creatures
with creatures. Hermits with insight into the Vedas see things one
way, then they change course, like wind gusts.
People see things one
way, and the Lord alters and changes them. As one breaks wood with
wood, stone with stone, iron with iron, the inert with (he
insentient, so the blessed Gods, the self-existent
great-grandfather, hurts creatures with creatures, hiding behind a
As we will see, the changing of the
environment would alter man as he was after the original Fall.
us see, how many religions are in the world today? And, how many
cultures? Let us sec what else he warned Enlil about,
"Joining and unjoining, the capricious blessed Lord plays with the creatures like
a child with its toys. The Placer does not act toward his creatures
like a father or mother, he seems to act out of fury, like every
When I see noble, moral, and modest people harassed in
their way of life, and the ignoble happy, I seem to stagger with
wonder. Having witnessed your distress and the wealth at Suyodliana's I condemn the Placer, Partha, who allows such
How much we will see how the disc, the Placer, was
perverted to evil use!
A rivalry developed as many wanted Enlil to use 'Placer's' and
electronic wizardry as the opposition. Even Draupadi demanded it.
She seemed to be acting erratically for which Enlil set her back but
it can be reasoned the environment they were in was disturbing all,
as he said,
"I obey the Law, full-hipped woman, not because of its
rewards, but in order not lo transgress the traditions and to look
to the conduct of the strict."
However, he started to speak as if
the Placer was the supreme Deity as he drifted himself into a
"I do not revile or condemn the Law
in any way, Partha; why should / revile the Lord, the Father of
creatures? Know me, Bharata, I am babbling from grief; listen with
kindliness as I complain some more."
She started to catch herself
for she was drifting too and replied,
"As I see it, the creatures
live off their own resurrection, so does the Placer and Disposer, as
does this crane in the water. Do your own desire! Do not falter! Be
armed by your deeds! For he who knows what his task is, is one in a
thousand if that!... The man who believes that everything in the
world is fate and the one who professes that it is chance are both
apostate; it is the spirit to act that is extolled.
obediently sits by fate and sleeps happily without acting, that
hedonist of malicious spirit will sink like a jar in water.
Likewise, the believer in change, who, though capable of acting,
fails to act will not keep his seat too long and live as long as a
feeble man without a protector."
The Ennead frowned on fate as
already stated, being "master's of their senses."
This is an
excellent example of their beliefs.
Let us read on,
"If a man
unexpectedly achieves some purpose and people think, "It was just
chance," his efforts have been wasted. If a mm obtains anything
labeling fate, then, Partha, by divine ordinance they just decide it
was fate! But what a man himself, by his own acts, obtains as the
fruit of his. acts, that is known, clearly for every eye to see, as
that man's own doing.
A naturally active man may obtain things for
no visible reason - that, best of men, is the result that is
natural. So, what a man gets from chance and divine luck, from
nature and plain hard work, is the fruit of his previous acts. The
Placer himself, the Lord, ordains any one's acts, for whatever
reason, and distributes the fruits of what men have previously done.
When a man does anything, whether good or bad, know that it was
ordained by the Placers, arising as the fruit of acts done before.
In any act this body is but the tool of this Placer, and as he moves
man, so man acts, helplessly.
The Great Lord, who enjoins us to this
or that task, makes all creatures act, Kaunteya, whether they want
it or not ... /I sagacious man knots together time and place with
his intelligence and according to this might and capacity, knots
together the various means and the Godspeed for his well-being.
words to ponder here as to our own stations in life, but when we
discuss the pathologies of Egypt, the Placer will become even more
clear to us.
Enlil it seems was still in his stupor, perhaps by the positive ions
and air quality of the Underworld. Bhima then attacked him verbally
in the hopes to awaken him for which Enlil apologized.
said how all would be affected,
"for death is sure to befall the
bodies of all who have bodies; therefore, before we die, let us work
for the kingdom."
He also warned that many were in opposition as "we
have exiled many kings and kings' sons from their kingdoms, and they
are now avowed to Dhratarastra."
Enlil then stated that now that all
their bases were in the hands of Siva they were better armed,
is why all those experts on divine weapons, all those followers of
the Law, will lay down their lives in battle, however precious to
them. I do not think they can be defeated, even by the Gods led by Indra. Among them is the resentful warrior Kama, always excited,
expert on all weapons, unassailable, covered with impenetrable
You cannot kill Duiyodhana without allies, before you have
defeated all these notables in battle, too. Wolf-Belly, I cannot get
to sleep from worry over the deftness of the suta's son, who
surpasses all who handle bows."
One of their fathers arrived and was distraught at their arguing.
then took Enlil aside and gave him the "magic knowledge," whereby
caches of weaponry were revealed and for him to go and obtain the
weapons. The "World Guardians" would assist him and told him to find
a place from which to campaign from, a new earth base. Everyone then
moved to the Kamyaha woods where a training camp was established and
they learned the "on of archery."
Soon Enlil was his old commanding
self and "pulling his officers in charge," Arjuna was sent for gold,
(reminiscent of Moses' request for gold at Exodus which would have
the same reasoning as here we shall see) the perfect conducting
agent for their instruments and he left on "his journey for gold
One of the father's then told Enlil,
"I have a secret
knowledge that I acquired from Dvaipayana, my friend; if you employ
ii the entire universe will become visible to you."
He then again
reminds him that Siva is well equipped, and to,
"journey lo The
North, allowing no one lo pass you. For with India are all The
weapons of the Gods, Dhanamjaya; the Gods gave Indra all their
strength out of fear of Vrtra. You will find all the weapons
assembled there in one place. Go to Sakra, and he shall give you the
weapons. Be consecrated and set out today to find the God Sacker of
The men were sorry to see Arjuna leave on Ins quest and said,
safe and healthy path. Be safe from the creatures of earth,
sky, and heaven, and all others that may waylay you!"
gone above to earth in his ship that circled the camp to try and
establish a base and in one day reached the holy mountain, the area
dubbed Indrakila, we know it as Jerusalem, of which much will be
Brahmins it seems had, at On's fall,
scurried lo the mountains surrounding Jerusalem and slacked an
arsenal full of munitions. At first, the guard there challenged
Arjuna, but seeing he was a God, he then proceeded to joke with him
and of the passivity Brahmins were thought to have by the common
He said to the "thousand eyed God,"
"Who are you, son, arriving here in
armor, with bow and arrows, with sword and wrist guards tied on,
who follow the Laws of the baronage? Weapons ore of no use here;
this is The land of the serene, of ascetic brahmins who control
their anger and joy. There is no use for bows here, nor for any
fighting. Lay down your bow, you have reached the end of your
He then started to laugh and further
said to Arjuna.
"Choose a boon, bless you! I am Sakra. enemy-tamer!" and bowing with folded hands said further, "This is my desire, and grant it lo
me as a boon; I wish lo learn from you, lord, all the weapons
that exist!" (See, I told you, you have to watch the priests!)
Arjuna laughed and then said.
"If I leave my brothers in the
wilderness without avenging the feud, I shall find infamy in all
the worlds for time without end."
Then very seriously he said,
"When you have seen the Lord of
Beings, three-eyed, trident-bearing Siva, then I shall give you
all the weapons of the Gods, son."
1 - THE MAHABHARATA - VOL. 2 & 3 - All
quotes from here.
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