The New World And Its Fall

THE TAKING OF JERUSALEM

The Nibiru were in a desperate situation. Their precious Egypt was taken, but the Sinai and regions east towards India were still theirs. Losing their main space port at On, however, was a great loss for which, we have seen, they had to obtain superior weaponry and give to the Pandava.

Jericho, the oldest port east of the Nile was still intact and in the vast mountain ranges therein they drew their electromagnetic energy to launch from. However, Jerusalem, the "old city of our king of Gods1'1 had been taken by the Nivatakavacas which was why "the celestials were driven out of it."

Siva would doggedly try to retain it as he drove its commander out which must have occurred shortly after Arjuna left for the heavens. It was a decisive area.

Arjuna was given as his "gurus fee," the first mission in this war. The Yaksas were the Hyskos whom Egypt speaks so of, and whom Siva had brought up in droves from the Underworld and surrounding areas, as well as another faction, the Nanodin Barbarians when he took On. (Hatsheput would later bemoan the fact Hyskos still pestered them even though the Thutmosis' had eradicated them from the kingdom once their usefulness was gone.)

In a "celestial chariot," piloted by Matali, Arjuna arrived with his fleet wearing the "magnificent diadem" his fathers gave him and their "body ornament" and the special "impenetrable coat of moil" which was "beautiful and fine both lo the touch and the eye."

It is interesting, as the people of the area, when they heard the airship approach, were "alerted by its sound," thinking Rama himself had again arrived and they rushed from everywhere to greet him. Arjuna stepped out and told the assembled people of his plans to insure victory. He then gave them their oldest symbol, the conch, which would be their battle standard to ensure the people did not use the shofar emblem of the Anunnaki.

It was easy for the people to make the mistake thinking it was Rama, for Arjuna was using the same ship,

"on that chariot Moghavat fought and vanquished Sambaro, Nomuci, Volo, Vrtra, Prahloda, and Noraka; over many thousands and millions and tens of millions of Doilyos did Maghavot vanquish the Nivotakavocos in your war, striding across them as once the masterful Maghavot did.

And this is the mighty conch, with which you shall defeat the Donavas; with the some couch the great-spirited Sakra too conquered the worlds'."

It must have been a tremendous site to behold, one no traditional history text has ever spoken of. Everywhere Arjuna went along the coast and inland, people greeted him, all prepared for war.

Battleships were everywhere and yes, submarines,

"whales, and swallowers of wholes, and crocodiles like hills sunk in the water."

Make no mistake, Jonah was not swallowed by any whale! All about him the conch was blown, a tradition of honor and victory still seen among some South Sea island peoples. The lights of the submarines could be seen underwater as we saw with the Flood, "like stars at night covered by thin clouds."

Demonstrations of the different units was given, even a demonstration of the ability to whip with a violent wind the sea water and subdue an enemy (sound familiar?).

"It was a marvel."

The first enemy approached was the Danavas who panicked upon hearing the roar of the chariots which were "like a thunderclap in the sky," believing as the people had that it was Rama instead of Arjuna. The gates of their city were closed and defense systems deployed and not a soul could be seen.

As later at Jericho, sonar waves were used, taking a hint from nature, they used a conch and from the,

"great sound," they "blew it gently" into an amplifier which "froze the sky and engineered echoes, and even the largest creatures trembled and lay low" as Arjuna circled the sky with it.

The melodious songs of God certainly came in handy!

The Nivatakavacas appeared in thousands, armor clad to assist their brethren within the city. Their armaments were all mostly of iron. Matali lowered the vehicle down on the Danavas to frighten them, his ship descending so fast that the ground dust whipped up so. that they could not see as well, causing a loud explosion near the ocean which was so severe, it "mode hundred of thousands offish, as big as mountains, float up on the seo, giving up the ghost."

This candid description gives you some idea of the powers they were using. Arjuna had the ship land which made the rather bull-headed Danavasas storm it which Arjuna knew they would do and unmercifully he let loose "sharp missiles" and had Matali maneuver the ship as "fast as the winds," the power from it felling the enemy who had in the meantime employed their missiles covering "oil points of space, and hit with oil sorts of weapons, and my heart began to sink."

Being his first aerial battle, Arjuna was very nervous, but Matali in "marvelous mastery as he effortlessly controlled his impetuous horses." and victory was soon in hand. With the "Brahma weapon" Arjuna "blew them asunder by the hundreds and thousands."

However, victory soon faded as the Asuras entered the scene with their anti-aircraft weaponry.

"Thereupon I laid on the ultimate fiery missile, favorite of the king of the Gods, which was named Madhavo. "

The infantry's swords, tridents and javelins were broken into hundreds of pieces, a very clever way to disarm soldiers.

The shafts fell from their arrows, which being of iron could not resist the electromagnetic power Arjuna used which is why Egypt later did not use anything made of iron. "Motoli applauded," his cleverness.

Missiles were sent by the Nivatakavacas, but Arjuna,

"parried the impact of them with ultimate, blazing, arrow destroying missiles and shot them by the thousands. Their cut-up limbs spouted blood like cloudburst-hit mountain peaks in the rainy season."

It sounds as if lasers were being used, particularly by the next line,

"The Donavas, beaten by my swift, straight-traveling shafts that impacted like Indra's lightning, became desperate. Their bodies and guts pierced in hundreds of places, and their weapons having lost this power, the Nivotokavacas began to battle me with wizardly."

The "wizardry" was a tremendous deluge of fireballs "as big as mountains, " which with Rama's mighty weapon.

Arjuna shattered, then the pulverized rock fell to earth in sparks, creating fires. The blasts were so hard that water poured in torrents from the sky blinding the view of all. having disturbed the waters of the upper atmosphere.

As Rama had taught him, if he played with radioactive material, he had to clean it up as well and,

"I hurled the divine desiccating missile that Indra had laughing me and the fearful blazing thing dried up the water."

A great wind had accompanied the explosions of the Dandavas and Arjuna's weaponry.

Arjuna stopped that as well before the fallout traveled further. But. once "that magic" had been remedied, the Danavas deployed the old strategy of confusing the aerial warriors with delusions.

Rain poured down incessantly followed by an intense darkness, completely covering the world, so it said, as they had upset the weather patterns and electromagnetic forces which jarred Arjuna's ship so "Matali lost control." They did not think they had that much power.

Matali lost command of his senses when he hit the ship's floor and marveled at the power.

"All these gruesome wars I haw witnessed, but never before did I lose my wits, Pandava."

Upset, Arjuna said,

"wherever I saw an opening I sent them to Yama's domain." Good show for the "man who walked with God!"

The Daityas had. meanwhile, like cowered dogs, used the "wizordiy" and created an invisible shield so often used in these histories.

"Invisible, the Daityas combated me with magic," but Arjuna found on.

Whenever a head appeared the "charm " of the Gandiva weapon smote them.

The enemy was beaten and those in the city left. The invisible shield was lifted and Arjuna could then reconnoiter the scene below which was horrible; bodies and horses were scattered everywhere. Arjuna's cavalry was now charging the remnant's of the enemy, but the Danvasas used electromagnetic powers and stopped the feet of the horses and the wheels of the chariots by affecting the iron in the horses shoes and wheels of the chariots!

Does this not sound familiar as to what was used on Pharaoh at Exodus?

Everything that had armor on it, bodies, ornaments, weapons, "with a jolt they flew up and became airborne." The Danavas had taken the weapon and "had gone underground, hailed the feet of the horses and the wheels of the chariot."

Arjuna was much worried, but Matali told him to use the "thunderbolt missile." Positioning himself in the gunners seat of the ship, saying some "charms" the automatic wall moved about placing him in aerial view to use the Gandiva that shot missiles to counteract the magnetic weaponry of the Dandavas. The "thunderbolts penetrated all those hexes of the Nivatakavacas."

It did the trick for who had dug underground terrains to work their deviltries on the chariot wheels, their magnetism backfired and the "arrow" from Arjuna sent them "to Yama's domain" as the earth covered in upon them. Corpses were everywhere, They had maneuvered it so that "neither the horses, nor the chariot, nor Matali, nor I had suffered any hurt - it was like a miracle."

It was indeed next to a miracle, but the use of iron was to be no more used by Egyptians and others for a long while and most people turned to bronze and other non-magnetizing metals.

Jerusalem lay before them, the "guru's fee won."

Matali, laughing said,

"Not even the gods have the prowess that is found in you!"

All about them the enemy lay slain while the women inside wailed sadly who were frightened by the ship as it landed within the city.

In fact, it rumbled so, their jewelry vibrated! The city was completely in gold, the Nibiru stone of purity and health, for it drew electrical conduction to the body and defrayed harmful cosmic rays. As a command post east of the Nile before the takeover, it was as On, patterned after the celestial cities.

The remaining men were killed and Maitali said,

"when the time had ripened, you arrived here, Bharata, to put an end to them, and you have done so. The great Indra taught you the great ultimate power of the great weapons in order to annihilate the Danavas, Indra among men."

Arjuna then flew to the camps of the Daityas who hastened to their "city" which, with their "wizardiy," flew to the skies which was obviously a ship of enormous proportions but despite his weaponry, Arjuna could not stop the "celestial, divinely effulgent, airborne city, which could move about at will.

Now it would go underground, then hover high in the sky, go diagonally with speed, or submerge in the ocean. I assaulted the mobile city which resembled Amaravali, with many kinds of missiles, overlord of men.

Then I subdued both city and Daityas with a moss or arrows, which were sped by divine missiles. Wounded by the iron, straight-traveling arrows I shot off, the Asura city fell broken on the earth, O king."

Thousands of ships then surrounded Arjuna, but using his "vulture feathers" they fell back, "like waves in the ocean." The ships of the Daityas maneuvered around on the ground to draw Arjuna's fire so they easily could dodge and make him waste his missiles.

He then used his "Raudra missile," the grandest of all, a "three-headed, nine-eyed man with three faces, and six arms, blazing flames for hair, and his head surrounded with tongue-flashing serpents, so enemy killer." It was a mighty missile of some deadly sort whose three sides with three lights on each blazed forth deadly rays as electricity shot above.

The Danvasas instantly tried to bewilder Arjuna into diverting his attention by using illusions of,

"people, of bears, buffalo, snakes, cattle, elephants, marsh deer, sarabhas, bulls, boar, apes, hyenas, ghosts, bhurundas, vultures, Garudas, crocodiles, ghouls, Yaksas. God-haters, Guhyakas and Nairrtas, elephant-faced fish, owls, shoals of fish and turtles, and, brandishing all kinds of weapons and swords, warlocks who carried clubs and hammers-these and many other creatures in all sorts of shapes filled up all the universe when that weapon was launched."

But it backfired on the Danvasas and their own apparition devoured, "flesh, fat and marrow" of them as the lasers did their work.

It was a tumultuous victory. Matali was bewildered that the son of the Gods had triumphed so, and "folded his hands and said in a pleased voice,

"The feat that you have accomplished was impossible for Gods and Asuras! Not even the lord of the Gods could achieve this in battle. For this great airborne city, which was invincible to the Gods, you have sacked, hero, by the power of your bravery, weaponry, and austerities."

The city of the Daityas then vanished, the women covering the bodies of their dead.

The God Manu was pleased as Matali returned Arjuna to him,

"You have accomplished in battle a feat that was beyond the Gods and Asuras. Slaying my enemies, you have brought me a great guru's gift, Partita! You shall always remain as steadfast in conflict, Dhanamjaya, and unconfused, achieve an understanding of weapons.

Neither Gods nor Danavas nor Raksasas shall withstand you in battle, nor Yaksas, Asuras, or Gondharvas, birds or snakes. And Kami's law-spirited son Yudhisthiro shall reign over the earth that you have won with the power of your arms. "

Enlil met Arjuna on Mount Gandhamadana, and all his brothers gathered to greet him.

Matali was shown the utmost hospitality and the Pandava asked the health of their fathers. Matali returned their salutes and then returned to the "presence of heaven's Lord."

Enlil then said, "Now that we have won all of Goddess Earth with her garland of cities and subjugated Dhrtorastra's sons," he wished now to learn of the "celestial weapons" which Arjuna promised to do the following day.

With "meticulous purity" Arjuna showed them to him, and donning his "bright armor" he mounted his chariot and gave an aerial display to demonstrate the "divine weapons one offer the other." But Arjuna was a little too anxious and he tripped an earthquake. Almost instantly, Manu himself appeared with the "World Guardians" and they immediately caused the wind to blow with "fragrant celestial flowers," a medium to rid the air of the radiation.

An officer immediately approached Arjuna telling him to desist in his demonstration,

"Arjuna, Arjuna, do not employ the divine weapons! They are never to be used on an unfit target, Bharata, nor should one use them ever on an unfit target, when not pressed; for in the use of these weapons lies very great evil, joy of the Kurus!

If you guard them as you have learned, Dhanamjaya, these mighty weapons shall doubtless bring happiness, but if not so guarded they will lead to the destruction of the universe. Pandava; never do it again! Ajatasalru. you shall see the weapons when the Partha uses them in battle for the extirpation of the enemies."

What a shame Mann was not around at Hiroshima!

I do not think anyone could deny they were using nuclear weapons; it surely was not javelins, arrows or swords! I think we can learn a lesson here as we are so below these people in intelligence. They knew how to rid the atmosphere of the poisons, we don't. You would think today when someone invents something so poisonous, they would know the antidote. We are just learning how to rid the air of poison from power plants by the use of "acoustic agglomeration," causing micron-sized particles to collide and stick together.

This is done with sound, just as in the description a few pages ago when Rama cleared the air while training Arjuna and just as the latter did in his first battle. (See, Cleaning Up With a Smokestack's Siren Song - Science News - May 30, 1987.)

Even a good cook keeps a fire extinguisher beside the stove. Putting nuclear weapons in the hands of man was like putting them into the hands of Bonzo the Chimp.

Prior to Arjuna's arrival, the Pandava had strove to reach the mountains. They thrived on fruit, honey, and game shot with "unpoisoned arrows" unlike their pagan relatives who. not being 'masters of their senses,' had to resort to devious methods. While resting in a Arstisena's hermitage, Bhima flew about in his aerial machine only to encounter the Raksasa who had been biting at their heels since they left the Underworld. Discovering their city, Bhima blew his conch and everyone panicked at his approach, with "hair on end."

Taking to their ships, Bhima let loose a volley which hit the fuel tank of one of their ships and a "cloudburst of blood" rained down on the mighty man, showers that fell on all sides from the bodies of the Raksasas. (We see this often as already mentioned. The Red Sea was their most favorite battleground and may have been called this because of the busted fuel tanks.)

Like the sun he shone down with his rays on all and they panicked and fled except one Manimat who stayed to fight.

Bhima launched his club which "flashed like lightning." but Manimat's mighty weapon blunted it and his missile hit Bhima's wing and it fell in flames to the ground. Bhima used a more powerful weapon and sailed down upon Manimat who fell down like a "witch," The implication being that this aerial machine was ridden like a witch on a broom that certain groups used as the Raksasas. by which they traveled through the sky which gave us our legend of flying witches as they shown against the moon.

These were the "Stalkers of the Night" and at the fall of Manimat, quickly left. Hearing the commotion, Enlil and his brothers and troops rushed to Bhima leaving Draupadi at the Hermitage. Enlil was outraged at what he had done without following orders as he was to reconnoiter only, not take on the entire Raksasas army!

When told of the death of his friend, the King of the Yaksas was furious and the "golden-hued" skinned troops were gathered and prepared for war and yoking their "horses" prepared to "fly." Enlil wanted to divert a war and the "The Lord of the Riches," another king, did as well, for the Raksasas were the obstinate faction of his kingdom but this King did not want a war with the Pandava.

Actually the king and the Pandava had much in common.

Having been relegated to the Underworld, the King was not pleased with Indra's rule and welcomed the chance to join the Nibiru for like them they were tall, but more like "giants," disproportioned, however, they also had one other important trait, their "pointed ears" as the Nibiru. Later, the King was flown to the top of one of the mountains around Jerusalem and the Pandava received him with military protocol.

By the thousands, the King's troops were about him. He bore no malice to Bhima. He was of olive skin and he and his troops were already dying from the environment. It seems the king was blamed of ages past for being negligent on duty and blamed by Manimat for doing some indignity to a fellow officer and restricted to the Underworld, doomed to the barbarian Raksasas until the death of Manimut.

The king promised to bring troops from all around to assist them. He and his troops then left in trails of clouds that "gorge on the wind. "

Soon afterwards there was a "tumultuous sound of ail the musical instruments of the celestials in the sky, the noise of chariot fellies, and the tolling of bells," as the airships of Mann descended on what seems to be Mount Sinai or Mt. Horeb. The "Thousand-Eyed God," the "Sacker of the Cities" descended. Enlil approached him and kissed his father's head where his famed lion's cowlick was, "the spotless, austere hair-tuft of the king of the Gods."

Manu then said,

"King Pandava, thou shall reign on this earth, Hail, Kaunteya, repair again to the Kamyaka Hermitage! The Pandava has with much diligence got all the weapons from me, O king. Dhanamjaya's brought me great happiness: all these worlds cannot defeat him."

He then went back to the heavens.

Jerusalem had become a displaced persons camp of sorts, as people who escaped from Siva's kingdom trickled in. From them the Pandava learned how demented the people had become under the dictatorship of Siva. One hermit was led to them while Krsna and Enlil were speaking and who being many thousands of years old was very welcomed.

He was urged to tell his tales of old when the world was new. But when he commenced. Krsna and his son were much despondent over the visible effects the uncontrolled environment of On had on him. mentally. Having weakened their minds thusly, the old sage's tales took on a crazed ring. They knew what Siva was doing, acting as the Placer, having removed the disc or using it to dire purposes, and the sage bore the marks of what we call old age.

To see if he were as deteriorated in his mind as in his body, Enlil said,

"Those ancient men were never frustrated in strength and resolve, they observed good vows, they spoke the truth, they were holy and they observed good vows, holy and as Brahma. O joy of the Kurus. They oil foregathered in heaven with the Gods as it pleased them, then went bock to earth again as the fancy took them.

Those men died when they wanted, and lived when they wished, they were unoppressed, free from pain, fulfilled, and unobstructed. They saw clearly before themselves the throngs of the Gods, the great-spirited seers, and oil the Laws, they had self-control and knew no envy. They lived for thousands of years and had thousands of sons.

Then in the course of time men became confined to walking on earth alone, were beset by lusts and angers, and lived off tricks and deceit; and these men, enslaved to greed and confusion, were deserted by the Gods. They wickedly perpetrated evil, became animals or went to hell, and were again and again roasted in all kinds of transmigration.

Their wishes were vain, their plans vain, their knowledge vain, and witlessly they fell prey to fear of anything; and they reaped their share of misery. marked as they gradually were by their unholy deeds. Ill-born, disease-ridden, evil-spirited, lack-lustered, the wicked became short-lived and reaped a harvest of grisly deeds, hankered for any gratification, lost faith, and burned their bridges. Kaunteya, a dead man's course here is governed by his own acts done here."

They were saddened to hear what they feared.

Siva had convinced the people that when they died, reincarnation or a heavenly abode awaited them, by that they would not be responsible for their actions on earth nor try to return to their true selves for a better place presumably awaited.

The people had lost all cognizance, even the ancient sage was speaking of the foolishness. After a long harangue by the sage about it he wound up his last words in confusion speaking truthfully that the Anunnaki held sway over death, but had convinced people they had no power over it.

Enlil was most upset and said quite satirically,

"Could this be die brahmin, the one that you killed? This is my son, nobles, who possesses the power of austerities!"

His officers too said sarcastically:

"A miracle! O lord of the earth. For we have seen him dead. How could he come back alive? Is this the power-of austerities, that he lives again ? We wish to hear of it, brahmin seer, if it be for us to hear."

They could not turn the sage around from his mental delusion, and the sage answered,

"Death holds no power over us, nobles. I shall expound lo you in brief the cause and reason thereof. We recognize nothing but truth, we do not think of falsity; we observe our own Law, and therefore we have no fear of death. We speak of the well-being of the brahmins, and not of their misdeeds, and therefore we have no fear of death. We feed and lave our guests, we overfeed our dependents, we live in a country of powerful men, and therefore we have no fear of death."

The Pandava feared death for they knew it meant finality but the sage had been duped into believing he held no power over his life as he further said,

"So you have been told it in a nutshell. Now be without envy and go away together. Do not fear that you have sinned."

The Pandava were mortified.

To have a person in front of them who actually believed that even though you sinned you would go to a better place. Death was beyond their every teaching as it was because of not sinning that no one died in their land. How cleaver Siva was like his father! He would have a kingdom forever. The Anunnaki loved sinners, the Ennead did not.

The former had a kingdom of pathological dupes forever trapped, pawns to their own mental delusions, theirs was a kingdom in hell, while the Ennead's was in heaven, but you did not die to get there for the only place the dead go was the dirt of the earth to decay back to that from which you did not have the resolve to conquer.

"So be it," said the Pandava to the old sage, most dishearted.

They saluted him and let him return to the kingdom of Siva.

Siva would entice many through the ages to teach his poisonous thoughts. Unless they could stop it, man was forever doomed to the clutches of death. However, someone in the hall who had only arrived had heard what to his unchanged genetic constitution was only an old hermit who added snidely as he left after their salute,

"Sire, Vaninya, master art thou, thou an prime among kings on earth: the hosts of hermits praise thee, but for thee no one knows the Law!"

The old hermit in his blind ignorance said Enlil and his fathers were false leaders that Siva was highest above them!

"Angrily," the officer who had just entered said, "Never speak so again, Atri! Your mind is wandering! For us great Indra (Enlil - A,N.) himself stands first, the Lord of Creatures."

The sage then retorted,

"He (Siva - A.N.) is as much a provider as is Indra the Lord of Creatures! You are utterly confounded, you have no wits at all!"

The officer was enraged and very correctly reminded him,

"I know, I am not confused! It is you who are so ready to talk who is confused. The only reason you praise him is for profit, relying on your visit with him. You have no knowledge of the highest Law, nor do you grasp its meaning. You are a foolish child, how did you get old?"

The one great gap between the two factions was that the people of the one true God needed their rules and Laws written down, those of the Ennead had them in their blood, no such guides need be written, so the former assumed they were superior.

A loud shouting match ensued when the officers tried to break them apart, the officer saying curtly to the sage,

"Now hear the question that had been raised between the two of its, ye bulls among brahmins. Atri says Vainya is the Provider, and I greatly doubt that!"

The officer was then told the situation and appeased the old sage. That Enlil was King Solomon continually becomes clearer as one reads all of these archaic passages.

The Veda states he was,

"greatest of the students of all the Laws, favoring all his subjects, did what was beneficial for all without exception. As he thus went on, reassuring his people like a father; no one was found lo hate him, and so he became known as Ajatasatru."

In Jerusalem, he gathered his people together while the opposition was kept at bay.

A council hall had to be build that resembled the "palatial chariot of the Gods," an Edin within which the environment was controlled. Enlil and his family would reside here while attempting to create a total enclosure for his people. Going by the Veda and gnostic texts, we will come to find that the Bible is quite confused in both chronology of events and the people involved here.

Krsna helped command here with Jaya, officer of architecture, and the 'temple of Solomon' was then constructed, as Krsna said,

"Build a hall of such magnificence that people in the entire world of men will be unable lo imitate it, when they have beheld it in wonderment. Build an assembly hall, Maya, where we will see the designs of the Gods laid out by you, and the plans of Asuivs and men."

Krsna was commander of Mesopotamia and soon had to return much to their dismay.

They gave him a sound farewell; everyone took to their "chariots" and all ascended in their vehicles as the people looked on. Everyone "followed Krsna with their eyes as far as the horizon, then followed him in their thoughts with love. While their hearts were still unsated of the sight of Kesava, the gracious Sauri soon disappeared from their eyes."

Listlessly the Parlhas, whose thoughts had gone with Govinda, all turned back and the bull-like men returned to their city while Krsna on his chariot in time reached Dvaraka." Jaya then left, stating there was a "superb club embellished with golden eyes" able to kill many enemies that had been abandoned by Mount Mainaka and he hoped to restore it so they could use it.

Parts and materials were hard to come by. especially gold. There were also many minerals the hall would need, especially crystal. They seem to not have operated on fuel as the enemy, but by crystal, having great knowledge of them. Having gotten all the material, Jaya returned, and "built a peerless hall, celestial, beautiful, studded with precious stones, which became famous in the three worlds."

The Veda's description of Yudhisthira's temple blends well with the temple of King Solomon of the Bible and as we will see the events therein as well. Pure water was precious now and as in Egypt, pools were built for consumption and for testing of radiation fallout.

The temple was built as many others, most similar to Solomon's,

"the hall, which had solid golden pillars, great king, measured ten thousand cubits in circumference. Radiant and divine, it had a superb color like the fire, or the sun, or the moon. Challenging as it were with its splendor the luminous splendor of the sun, it shone divinely forth, as though on fire, with divine effulgence. It stood covering the sky like a mountain or monsoon cloud, long, wide, smooth, faultless, and dispelled fatigue.

Made with the best materials, garlanded with gem-encrusted walls, filled with precious stones and treasures, it was built well by that Visvakarman. Neither the Sudharma hall of the Dasarhas, nor the palace of Brahma possessed the matchless beauty that Jaya imparted to it."

What a palace it must have been with 8,000 "sky-going" Raksasas from the king, patrolling it. It could not have come soon enough for everyone was suffering from the environment, the green ears of the Raksasas were now the color of "mother-of-pearl."

Inside the hall,

"Jaya built a peerless lotus pond covered with beryl leaves and lotuses with gem-studded stalks, filled with lilies and water plants and inhabited by many flocks of fowl. Blossoming lotuses embellished it, and turtles and fishes adorned it.

Steps descended gently into it; the water was not muddy and it was plentiful in all season; and the pearl-drop flowers that covered it were stirred by a breeze. Some kings who came there and saw it thick with precious stones and gems did not recognize it for a pond and fell into it. Around the hall stood tall trees that were always in bloom, lovely trees of many kinds that were dark and threw cool shade.

Everywhere there were fragrant groves and lotus ponds made beautiful by wild geese, ducks, and cakra birds. The wind carried the fragrance of flowers on land or on water and fanned the Pandavas with it. Such was the palace that Jaya build in fourteen months, and when it was finished, he informed the King Dharma."

Solomon's temple took seven years to build according to the Bible, but does not the following sound like the pond in the Veda,

"The Sea stood on twelve bulls, three facing north, three facing west, three facing south and three facing east. The Sea rested on top of them, and their hindquarters were toward the center.

It was a handbreadth in the thickness, and its rim was like the rim of a cup, like a lily blossom. It held three thousand baths. He placed the Sea on the south side, at the southeast corner... to be used by the priests for washing."

(I Kgs. 7:23 - 26, 39b)

It seems all these temples had these huge ponds but you can believe the only ritual bathing done was to get the radiation off the "priests."

At the temple's completion, Enlil dispersed food rations, I,000 cows to the Brahmins and feast for all was given to seers and princes from all lands. (The Veda lists them all!)

This is similar to King Solomon, who offered cattle, sheep and goats and gave a festival when the temple was done. In the Veda, as in the Bible, the people came from all around and "waited on Yudhisthira in his hall as the Gods wait on Brahma in heaven."

The people played instruments and sang just as those in the Bible. Shortly after, Enlil was given a thorough inspection by "celestial Narada" who flew down by his father's orders to see that Enlil was directing his people properly.

He was questioned most ardently in his policies,

"Do your policies suffice? Does your mind delight in the Law? Do you enjoy pleasures and yet your mind does not suffer? Do you persist in the undiminished career that was followed by your grandfathers before you, a career accompanied with Law and Profit for your subjects, king of men?

You do not hurt the Law for Profit or Profit for Law, or both for Pleasure, of which joy is the soul? Do you Profit for Law, or both for Pleasure, of which joy is the soul? Do you always pursue, greatest of conquerors. Law. Profit, and Pleasures, distributing them over time, knowing their time, granter of boons?"

Other questions from this narrative are quite interesting and provocative for today,

"Your six officers are not corrupted perchance and, though rich, not addicted lo vice and fully loyal lo you, bull of the Bharalas? - Are your councilors like yourself - pure in their thinking, capable of living, well-born and loyal, O hero?

Do you buy one wise man with thousands of fools? Is your commander bold, brave, shrewd, persevering, well-born, loyal, and adroit? Are all the officers of your army experienced in warfare, have they been known to accomplish great exploits and acts of bravery, and do you honor them courteously? Do you give your troops adequate food and pay, and on lime, without postponement?

Do you recompense men who ore trained in a science, and experts in any branch of knowledge, according to their quality? - Do you grant protection, as though to a son, to an enemy who bows down from fear, or, losing heart, surrenders, or is defeated in battle, Parlha? Are you impartial and mild to all the world, lord of the world, like a mother or father?

(Note the following, no women troops! - A.N.)

You do not oppress the kingdom with greedy men, thieves, young princes, or a troop of women?"

After the lengthening questions, the two then sat down and Enlil said,

"Sir, you always travel about, fast as thought, as a spectator in all the many and various worlds that Brahma of old has created. Have you seen anywhere as assembly hall such as this one, or greater still? Tell me at my bidding, Brahmin!"

Enlil was hoping Siva had built an Edin comparable to his, for his mother, sons and daughter yet there.

There were but two, Narada told him, one belonging to Vaisravana and the other to Varuna and his Queen Varuni. The parallels between Vaisravana and Varuna and Akhenaten and his supposed father, Amenophis III, are remarkable here as in all the Veda. Varuna's hall was as Amenophis'. the latter's built on a "Scared lake" which was built in a fortnight using 100,000 men, 1200 ft. wide and a mile in length as described in Egyptian literature, filled with fish, lilies and other plants.

Amenophis' construction at Thebes here surpassed all others at Karnak and Luxor with lapis lazuli, gold and silver and myriads of other precious stones. In Thebes, Akhenaten stated he was the son of God, meaning Indra.

Here Tiy resided with her son, Akhenaton, who built Armarna. Varuna's temple was described as being, "lustrously white; in its dimensions it is like Yama's with luminous walls and gate towers, it was built by Visvakarman in water and is surrounded by celestial jeweled trees that yield flowers and fruit, covered with carpets of flowers." Here everyone was "beyond death," so says the officer Narada who "myself have flown" there.

Akhenaten was beloved of his father whom he was always trying to get into the good graces of as Indra elevated him above his step-brother, Siva. As the son of a 'commoner's wench,' called this in both the Veda and Egyptian texts, he would be continually looked down upon. It is not hard to guess why he disliked all his family and sought his own identify when he changed from beingAmenophis IV to Akhenaten and became commander of the disc, the Aten.

His temples were built away from Amen's, or Siva's, where he "lived in truth" his personal decree, for he continued his own personal feud. Amenophis III seems to have been a brother to Siva, but on the former's mysterious death, Akhenaton had all mention of the name Amen erased.

He and his mother then struck an alliance as his father and his mother did so many eons ago. Nonetheless, his temple was just as elaborate than his relatives and he built it himself just as both the Egyptian and the following Veda text states,

"Kubera Vaisravaiia's lustrously while hall, 0 king, is one hundred leagues long and seventy wide. Vaisravana built it himself with the power of his austerities, prince: It is luminous like the moon, footing in the sky, tike o peak of Mount Kailasa.

Carried by the Guhyakas, the celestial hall seems as though fastened to the sky, and toll trees of gold adorn it. Irradiating rays, effulgent, redolent with divine fragrance, charming and shaped like a white cloud or mountain peak, it appears as though it is floating in space," again told by Narada who when "traveling in the sky" saw it all.

This king surrounded himself with dwarfs, and many malformed people which the Anunnaki seemed drawn to, whereas the Ennead restricted them from the populace until they could be treated which the opposition could not do.

The Nibiru had the safety of their women and children at hand for they were quite aware of the danger of letting them look upon something not a part of regulated nature which can retard fetuses or injure the neurological systems of growing children.

Enlil at least was resolved in the fact his family members were somewhat safe, but their palaces lacked the crystal powers theirs had. He was worried the Snakes, the engineers of Siva, had controlled all the rivers and oceans already.

Approaching his councilors they advised him he should now strike before Siva became any more powerful.

Enlil replied,

"A wise man who considers capability and implementation, and weighs time and place, income and expenditure, and thus acts with his whole mind will not perish."

Enlil wanted the council of one of his fathers, Krsna, and a messenger was sent and he came at once,

"swiftly traversing many countries on his fast chariot," and reached their headquarters.

Enlil had wanted no council with the kings who were not wholly of his blood.

Krsna then proceeded to tell him how hard it would be to take Siva's kingdom because,

"there are those who say pleasant things in hope of gain; there are those who wish for matters that do at once please and benefit themselves; so is generally people's advice an a proposition found to be. But you rise above these motivations and above anger and desire - pray tell what is mast fitting for us in the world."

He described who were friend and who foe now. Siva had completed his duplicity by getting the kingdom against all of them.

Siva and Akhenaten were having a 'devil' of a time,

"Know, king, bull of the Bharatos, that the kings of Ila's dynasty and Iksvaku's form a hundred and one different lineages. There is also a vast double dispersion of the dynasties of Yayati and the Bhojos, and this dispersion, great king, extends to the four corners of the world. All the baronage honor likewise their royalty."

Siva had now resorted to more EMR control and now had all duped that he was the one true lord,

"Likewise that wicked king of the Cedis, who I failed to kill before has gone over to Jarasamdha, the one known as the Supreme Person, who claims that he is the Supreme Person in this world and in his folly always assumes my title - o king powerful among the Vongos, Pundras, and Kirotas, known in the worlds as the Vosudeva of Pundro."

It was told how many had fled the kingdom in panic,

"the Northern Bhojas and the eighteen tribes, my lord, have fled to the West in fear of Jarasamdho. So have the Surosenas, the Bhadrakaras. the Badhas, the Salvas, the Pataccaras, the Sustharas... Likewise, all the other Pancalas, haunted by their fear of Jarosomdha, have abandoned their kingdom and fled off in all directions... Were we to kill without resting with mighty weapons that kill a hundred at o lime, we would not be oble to destroy him in three hundred years."

Others drowned themselves and other bizarre behaviors were seen at the takeover.

The Ennead gathered some troops and stormed a city called Magadhan, near a mountain where four classes of "bean-eating" people lived.

The men broke through the city tower and entered the city in disguises and approached the king in his hall where Vsnu gave him very sound advice for they had devolved by the will of Siva to committing human sacrifice,

"There is a certain dynasty, great king, who bears the burdensome task his dynasty imposes. It is at his behest that we three have risen up. You, king, have destroyed barons who live in this world: this atrocious guilt you have incurred, and you think yourself innocent? Greatest of rulers of men, how could a king molest honest kings?

And having imprisoned the kings you want to sacrifice them to Rudra! The evil you have done, Barhadrathi, might well effect us; for we follow the Law and ore capable of enforcing it. Never has there been witness to human sacrifice; how then can you wish to sacrifice men to the God-Who-Appeases?

A baron yourself, you give fellow barons the name of beasts' What other man has a mind as perverted as yours? We who help the oppressed have come here to tame you who plot the destruction of our kinsmen so that our kinsmen may prosper. If you think that there is no man on earth among the barons to do this you ore very greatly deceived, king!

Give up your pride and conceit when you are among your equals, Magadhan! Don't tumble into Yama's hell with your sons, you ministers, and your troops'."

There were a great deal of people falling into Yama's hell at this time, however the king said he would fight only Bhima in hand to hand combat.

Quickly, the kings priests gathered with the "best herbs, pain-killers, and restoratives." The fight lasted fourteen days so the story goes (!), women aborting from the roars of both men. The king was killed and they set their prisoners free. They unfurled their flag on their ship for all to see that the gods were indeed there, the same flag that denotes the Gods in Egyptian hieroglyphics, and as the 'chariot' "radiated light" they ascended; it "thunderous like the monsoon."

This,

"handiwork of Gods, majestic and iridescent, which could be seen at the distance of o league. Krsna thought of his Garuda and promptly it came. With him the flag mast rose toll like a temple pillar. With other open-mouthed, screeching creatures on the banner, Garuda, eater of Snakes, sat high on the superb chariot.

Almost blinding the creatures, he shone with a supernal splendor like the sun at noon surrounded with its thousand rays. That most beautiful flag never got entangled in trees, nor was it hurt by weapons, O king, for it was celestial and visible to both Gods and men."

Before leaving, Enlil anointed one of the king's sons with oil. Arriving at Indraprastha, (headquarters) the kings they had rescued were instructed and sent back to their kingdoms.

It was now that the mighty wars of the Bible began, the "lion roars" of the conch blowing Pandavas clashing with the shofar blowing Anunnaki troops. At Jerusalem, people poured in as kingdoms were taken. Enlil tried desperately to lift his fallen people up. Building for the displaced people was an endless job for carpenters and stone masons.

Enlil held a "Royal Consecration," inviting everyone of his people to assemble, keeping them safe within Jerusalem's walls.

"The princes went to their assigned quarters, towering like Koilosos peaks, attractive and well-furnished, on all sides surrounded with high stuccoes walls that were sturdily built. The lattices were mode of gold, the floors were paved with precious stones; the stairs rose gently, and the seal and appointments were large. The residences were decked with wreaths and garlands and redolent with superb aloes."

The people brought jewels, gold and silver which was of no great value to exchange for it had no monetary value but was used for building and for their instruments and machinery, by which "mansions made in the image of celestial chariots" could be created.

Despite his seeing to it his people were well fed which would have helped defray the effects of EMR, he was quickly losing the battle. He complained to Bhima that they were losing their grips on the people to which Bhima answered,

"The dim-wilted Sisupola, O best of kings, seems desirous of leading all the kings without exception to the seat of Yama, son! Surely Adhoksaja is ready to take away what glory Sisupala possesses, Bharata. His senses have gone astray, good luck to you, most sensible prince, the Cedi king's senses and those of all the other kings, Kounteya.

For whomever the tiger of men wants to take, his senses go mad like the Cedi king's. Of all the fourfold creation in the triple world, Madhava is the beginning and the end, Yudhisthira!"

Many who would fight in the field would turn against Enlil as they were being affected.

His own officers and whole legions of troops, would have to leave to recover as would Enlil himself and his brothers soon. This is why there is so much confusion in the Bible as it is often hard to tell the loyalties of different parties.

At one point they had to send many of their troops elsewhere as Arjuna announced.

"By virtue of the boon grouted by Dharma himself we shall roam unrecognized by men, bull of the Bharatas. But ! shall name some lovely odd secluded kingdoms where we might dwell - approve one or the other of them."

They too had to finally leave.

Soon the forces of Thutmosis III were encroaching and Enlil was powerless to stop them.

The people had been totally broken down mentally by apparitions and delusions of which we will go into more detail in the next chapter. Enlil and his brother personally lead raiding parties on the intruders as they encroached but as at On, Jerusalem fell, but this time with Draupadi left behind, very much alone and at the mercy of Hatsheput who arrived with her conquering brothers and relations. On and the Egyptian territories soon received all the glory that was Jerusalem, her gold and minerals from all the temples.

Like her mother, Draupadi was now very much a prisoner suffering terribly under the hands of her relations and was demoted from her high position to that of a chambermaid.

From her beautiful dresses she was reduced to wearing a "long, block, very dirty robe" and would "work for anyone who wishes lo feed me," in her Cinderella-type story. Despite all this, her beauty and "gentle speech" glowed beneath the tattered dress.

The Anunnaki women gave her a difficult time for they knew nothing of the care of the body and had slaves help them. Draupadi knew how to do her own hair for they allowed no strangers to touch their hair (you would never have caught a Nibiru woman at a hair dresser for hair attracts the bacteria from whomever is handling it like a magnet.

Someone else's body resonances can also disturb the electro-magnetic flow of the hair as well, and she also ground oils and weaved her own cloth, talents the Anunnaki women in their androgynous ways could not do.

Her beauty was too much competition for Hatsheput who faced her saying,

"I would lodge you on my own head, if I did not suspect that the king would go lo you with all his heart!

Look, all the women in the palace and those in my quarters stare at you in fascination - what man would you not infatuate? Look at the trees that stand firm in my quarters, they are bending over to you -what man would you not infatuate? When King Virota sees your superhuman body with the buttocks and hips, he will cast me aside and turn to you with his whole heart!

For any man at whom you, with your flawless limbs and long eyes look fondly will foil under the sway of love. Any man who looks at you, woman of the sweet smile and faultless body, will foil under the sway of the Love God. Just as a she-crab conceives for her own destruction, so would I.

I think, destroy myself were I to give you lodging, sweet-smiling woman!"

Draupadi was upset by her androgynous coarseness, saying,

"Neither Virola nor any one man can have me at all! Five young Gandhaivas are my husbands, radiant queen. I am trifled with on pain of death! My Gondhaiva husbands allow me to lodge with one who does not serve me leftovers or have me wash his feet. Any man who covets me like any commoner's woman enters another body that very same night. No one con make me stray woman, for my irascible Gandhaivas are stronger than I."

Reluctantly, Sudsena, or Hatsheput, allowed her to stay in the palace.

It had come that Enlil's own people whom he had raised to prominence had caused part of his downfall. Leader of the conspiracy was Sahadeva. the son of the king whom they had risen to councilor and whom Enlil had anointed.

Approaching the triumphant Thutmosis, Sahadeva said,

"I'd like 10 live with you, chief of the people, for I no longer know the lion-like Parihas. No other trade do I have to live by. and no master but you attracts me, sire."

He had been head of the livestock breeding and telling Thutmosis how good he was, that he could even smell the testosterone count and single out bulls by their worth.

The lineages of Indra and Siva then took the positions of administration the Pandavas had controlled. When Enlil and his brothers had learned the deception they were mortified. Bhismasena, or Horus, if these narratives are holding true to other accounts, was himself trapped within Jerusalem's walls as well with his mother. How horrible it must have been for him to have gotten his "wings" clipped!

How to rescue Draupadi was their next concern, but how to enter the city with their physical appearance which would have revealed them. They not only wanted to rescue their sister and son but to personally eradicate everyone who had a hand in this gruesome affair. They decided the only way. to get through was to disguise themselves as the very people whom they would have to destroy to get to Draupadi.

Enlil disguised himself as the Royal Dicing Master (what else?) to the King and went by the name of Kanka.

Since the Anunnaki kingdom was so rife with them. Arjuna decided to go off the deep end and announced,

"Sire, I am a transvestite, I'll vow, for these big strong-scarred arms are hard to hide! I'll hang rings from my ears that sparkle like fire, and my head shall sport o braid, king! I shall be Brhannodo. "

Draupadi, as we will see, was ashamed when she saw him, but the joke was he was disguising himself as an infantryman who were forced to wear as we shall study, women's garments.

The Anunnaki men allowed their hair to grow long and wore it loose or in a braid down their back for in their androgyny they melted into these garbs appropriately. To the Ennead these costumes were quite an insult. The Veda states the twins would take the places of the king's groom and the role of Sahadeva.

Enlil seems to have disguised himself as a horse-master as well as the brothers each made separate entrances into the city,

"Then another lordly Pandava came to the King Virata, who was viewing his horses, the people saw him appear as he came like the arc of the sun from behind the clouds."

He then studies the horses there and Sahadeva took notice of him,

"from whence has this Godlike man arrived? He is thoroughly checking these horses of mine, he is certain to be an expert horseman. Let him quickly be fetched and brought to my presence, for the hero appears an Immortal to me."

To which Enlil answered,

"Be victory thine, and good fortune, O king! I have wide renown as a handler of horses, f shall be your expert charioteer."

He is then given the title of royal charioteer. He explained to Sahadeva.

"King Yudhisthira, the eldest of the five sons of Pandu, formerly employed me in his stables, enemy-plougher. I know the nature of horses, how to train them all, how to control the vicious ones and how to cure them of everything. No horse of mine will ever be shy. not a mare malicious, let alone the stallions. The people, and so did the Pandava Yudhisthira call me Ganthilka."

As all the Ennead men, Enlil was an expert with horses and he soon brought his horses to victory many times for the king in the arena, sounding very much like out of General Lew Wallace's Ben Hur which seems to have in many places, dormant engrams of this ancient story.

Although he was chastised for writing his story during the Civil War. as he neglected his field duties, Wallace actually related a splendid set of ancients engrams and committed them to paper in his tale of a man engrossed in freeing his mother and sister. Enlil. too was doing the same. Both had similar antagonists. Judah Ben-Hur was a Jew as Enlil was a Nibiru, the former pitted against Masala, Enlil against Siva.

Most people overlook it but Hur is from the Bible from which the General took the name. Hur was a king of Midian and one of the grandsons. Bezaalel, was one of Moses workmen. Judah Ben-Hur, as in the story, is a play on words meaning. Lion-son of Hur. However, later, Moses kills all of the five kings of Midian. the House of Hur as well, for it was the Midianites who brought a venereal disease to his troops. The House of Hur was one of the few peoples allowed to approach the Ark and to help in construction.

Hur seems to have been a family name of the Ennead as Yudhisthira is the Lion son of the Ennead as in the Veda and if Lew Wallace was playing his engrams right, he merely roughly translated Enlil's story, son of the Gods. The Veda tells us not how he slew Sahadeva, who seems to be our Masala here, but the inference is certainly here as is the motive.

The Nibiru were keen on chariot racing and horses, even Moses kept horses sacred as well as dogs. Racing was done to test the power and beauty of the animals and the skill of the driver and riders without bloodshed while the Anunnaki made it a scene of betting and the thrill of death in the manners of cruelty they allowed in the arenas.

It does not take too much imagination to see that Enlil was building up to pit himself against Sahadeva himself and may have ridden him to the ground as the General's story relates. It seemed that he had taken one of the twins places rather than Jet him go against this adversary.

Bhima succeeded in his quest as well. Jimuta, was his objective, an officer who, with others because of his great prowess, staged quite bloody wrestling matches. The Anunnaki were fond of aggressive, bloody sports whose bloodlines would follow from the ages of the Gladiators to the football fields of today.

Bhima was taught in hand to hand combat to subdue his opponent as quickly as possible by breaking the neck or back. This he did until he went through the entire staff of men! No one would then approach him to wrestle and the king made him fight lions and tigers, which must have been a folly for they knew how to handle wild animals easily. If Arjuna accomplished his objective, we do not learn of it.

We next have one of the most blatantly told lies of the Bible, the rape of Tamor. Tamor was, the Bible states, the daughter of David. Amnon, her half-brother becomes infatuated with her and rapes her. Absalom.

David's other son, rightly kills him. (Isn't this a bit ridiculous, the 'holy book's holy people commit incestual rape? Wonderful guide to live by, the Bible!)

It is all very droll and oh, so very wrong. The Veda sets us straight on the whole affair. Well. Amnon (rather close to Amen is it not?) is the brother of Draupadi, indirectly, or Tamar, but the son of Indra. not David who is Horus (King David by all accounts seems to be Horus). Absalom merely replaced Bhima, a red herring in other words.

Well, lets look at the Veda for the Bible is only trying to further keep man in the dark by hiding the fact the lineages from God were weak like him. It merely is a matter of figuring which God is which.

In the Veda, one Kicaka, in the royal household, becomes enamored with Draupadi.

It would only be a matter of time, as Hatsheput knew, when she would be approached, as Kicaka, presumably a son of Indra, states,

"I have never before beheld this beauty there in the palace of King Virata. This radiant maid intoxicates me with her loveliness like a grog with its, smell! My pretty, who is this ravishing Goddess, do tell me, who is she and whence, this lovely?

She stirs up my spirits and sways my heart, I know of no medicine now that could cure me. Aho! Your beautiful lass attracts me, that incomparably pretty serving wench. But surely her serving you is not fitting - Command me and all that I command! I will shed the wives whom I had before, sweet-smiling wench, they shall be your slaves! I myself am your slave now, my comely woman, for you to command forever, my pretty. "

Draupadi, trembling, faced him,

"son of a suta, you have designs on me whom you should not covet, an ugly, contemptible chamber maid, who dresses hair! I am the wife of another, good fortune lo you! and your proposals are beneath you. Wives are dear to the creatures - think of the Law! You should never set your mind in any way on the wife of another. For il is the life rule of good men lo avoid the forbidden.

Indeed, a man of evil soul, who is his folly covets wrongly, finds despicable disgrace and gets into very great danger. Don't rejoice, son of a suta, least you forfeit your life this very day, be desiring me who am unattainable and protected by heroes. You cannot have me: my husbands are Gandharvas, and they will strike you down in wrath.

Come, enough of this, don't seek your perdition. You want to walk a road that is impassable to men. You want to act like a witless child on a river bank wanting to walk across lo the other side. You may dig into earth, or fly up in the sky, you may flee to the farther shore of the ocean, but yet you will never escape from them, for my men are ferocious children of Gods!"

She managed to dissuade him.

Hatsheput approached him and in her vileness sought to be rid of Draupadi, saying to Kicaha,

"Have some liquor and dishes prepared for the holiday. That day I shall send her to you to get me some liquor. Tiy and comfort her as you please, when I have sent her off then she is under no restraint in private - if indeed she be comforted enough to make love."

From these passages let us switch now to the Bible's version of this sordid story:

Amnon Rapes Tamar... Now Amnon had a friend named Jonadab son of Shimeah, David's brother. Jonadab was a very shrewd man.

He asked Amnon,

"Why do you, the king's son, look so haggard morning after morning? Won 7 you tell me?"

Amnon said to him,

"I'm in lave with Tamar, my brother Absalom's sister."

"Go to bed and pretend to be ill," Jonodob said. "When your father comes to see you, say lo him. I would like my sister Tamar to come and give me something to eat. Let her prepare the food in my sight so I may watch her and then eat it from her hand. "'

So Amnon lay down and pretended to be ill. When the king came to see him, Amnon said to him,

"I would like my sister Tamar lo come and make same special bread in my sigh!, so I may eat from her hand."

David sent word to Tamar at the palace:

"Go to the house of your brother Amnon and prepare some food for him"

So Tamar went to the house of her brother Amnon, who was lying down. She took some dough, kneaded it, made the bread in his sight and baked it.

Then she took the pan and served him the bread, but he refused lo eat.

"Send everyone out of here," Amnon said.

So everyone left him. Then Amnon said to Tamar, "Bring the food here into my bedroom so I may eat from your hand." And Tamar took the bread she had prepared and brought it to her brother Amnon in his bedroom. But when she took it to him to eat, he grabbed her and said, "Come to bed with me, my sister."

"Don't, my brother!" she said lo him. "Don't force me. Such a thing should not be done in Israel! Don't do this wicked thing. What about me? Where could I gel rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. Please speak to the king; he will not keep me from being married to you."

But he refused to listen to her and since he was stronger than she, he raped her."

(2 Sam. 13:I-14)

Good family reading isn't it?

However, the Veda states Kicaka, at Hatsheput's suggestion, took liquor and food and bid Draupadi to serve it. but the latter says to the queen,

"I won't go lo that man's place, princess! You know, my queen, how shameless he is! I shall not, flawless and flushed mistress, be promiscuous in your house and betray my husbands. Madam, you know the agreement we had when I entered service in your house, good lady.

Fair-tressed Kicaka is a fool emboldened by lust. When he sees me, he will insult me. I am not going there, camely lady. You have many other serving women who obey you, princess. Send somebody else good luck to thee, for he is sure to insult me."

She assured her no harm would come to her.

Giving her a lidded golden goblet, Draupadi, "weeping and filled with suspicions," stepped outside and did something rather bizarre,

"the woman worshiped the Sun for a moment. Sun heard everything from the thin-waisted woman and consigned an invisible Raksaso to her protection. And the Raksasa did not under any circumstances leave the side of the blameless maid."

Was this a satellite to whom she was speaking? Like her mother before, did she have a 'snake' to talk with?

Trembling, she approached Kicaka who of course welcomed her,

"welcome, my fair-tressed lovely, my night has joyously dawned into day. You have come as my mistress, now make me happy! Let them fetch golden garlands, shells, and earrings made of gold, silken robes and furs. I have a beautiful bed all spread for you. Come with me, and drink honey-mead!"

Enlil and Arjuna had immediately been able to trace her after her little talk with the sun (well, some people talk to the trees!).

However, a Raksasa saw the brothers get the signal, and a trap was set. Her transmission had been received by the guards and they told Kicaka's guards of the brothers approach. As the brothers appeared in the chamber they witnessed a dreadful site. Kicka caressed her hand and she sprung from his grasp only to have him grab her by the hair.

The brothers looked on, the guards behind their tracks as he threw her to the floor and kicked her with his foot. A guard who took pity, intercepted and knocked him to the floor while the brothers were restrained by the others.

Draupadi did not see her brothers and said.

"Me, the proud wife of men whose enemy that walks the earth dare not sleep, me a suta's son has kicked with his foot. Me, the proud wife of men who give and do not beg, brahminic and true-spoken, the a suta's son has kicked with his foot. Me, the proud wife of men the sound of whose war drums and bow strings is heard ceaselessly, me a suta's son has kicked with his foot.

Me, the proud wife of resplendent, restrained, powerful, and prideful! men, me a suta's son has kicked with his foot. Me. the proud wife of men who could kill off this entire world but ore tied in the noose of the Law, me a suta's son has kicked with his foot! Where on earth ore the great warriors roaming in disguise, they who were the refuge of those who sought shelter?

How can those powerful, boundlessly august men like castrates suffer that their beloved and faithful wife is kicked by a suta's son?"

Kicaka's men were pleased at her feisty comeback with words and so they stood between the two,

"the man who has this long-eyed and fine-limbed woman for his wife has gained all and need never worry!"

The brothers could do nothing and Enlil had a "sweat of rage" that "stuck to his forehead."

The guards then allowed the brothers to reach her, and crying she raced up to them and relayed all that happened, looking "as an all-white, three-year-old heifer that was born in the forest approaches a bull, or an elephant cow a large male elephant."

But for some reason they were under some sort of stupor and she could not reach them.

She escaped and then searched out Bhima who had been asleep somewhere in the city, and after awakening him, he said,

"Why have you come to me as though in a hurry? Your color is not normal, you look wan and pate. Tell me everything completely so I will know, whether pleasant or unpleasant, hateful or agreeable. Tell me everything exactly - I will know what to do next. You can trust me in all matters, Krsna, and in adversity I shall save you again and again. Say quickly what you want to have done and then go to bed again before others wake up."

She then said how shocked she was to have seen her brothers in those wretched disguises,

"Happily he supported all the blind, old and unprotected and destitute In the kingdom; Yudhisthira was never mean. And now he has earned hell as a waiter of the Molsya. Yudhisthira calls himself Kanko, games-master in the king's hall!

He to whom at the time that he lived in Indraprastha all kings brought tribute now seeks wages from others. He who held all the kings on earth in his power now is helplessly in the power of others. Having illuminated the whole earth with his brilliance like a sun, he is now the floor gambler of King Virota. Pondava, look at the Paitdava: he on whom kings and seers waited in his hall now sits below another.

Who does not grieve when he sees the undeceiving, wise, and low-spirited Yudhisthira serve a king for his living? Bharota, look at the Bhorata whom the entire earth obeyed in his hall - now he sits below another! Bhimo, don't you see how I am oppressed with many sorrows, in the midst of an ocean of grief?"

She then tells of her other sorrows,

"This is my great grief, Bhorata, which I will relate to you. Do not take me wrongly; I speak out of sorrow. When you ore fighting with tigers, buffalo, and lions in the inner court and that Kaikeya woman watches you, I become faint.

Getting up to look at me and noticing that I seem to have taken faint, the Kaikeya woman of flawless limbs will tell her women, I think our brightly smiling maid has been sleeping with the cook and out of love grieves over him when he is mode to fight with powerful creatures.

Our chambermaid is quite pretty, and Bollava is a most liandsome man. A woman's heart is hard to fathom, but I think they suit each other. The maid always worries over him because they sleep together hoppily - and both of them have been living in the king's palace far the same length of time.

She always makes me conspicuous with such words, and when she sees my anger, she suspects me with you. When she talks like that I feel very bad, and drowning in my sorrow over Yudhisthira I cannot bear lo live."

Bhisma had tried to get her out of the city before with no success, having reached her first is his disguise.

What upset her the most was the appearance of Arjuna in the feminine clothing of earring and kilt the men of the Anunnaki had taken to wearing for reasons we will delve more into later.

"Dhanamjaya, that bull among men of whom the enemies always lived in fear, wears a disguise that is despised by the world. At the sound of his bowstring and palms the enemies trembled, he the great-spirited man who possessed all celestial weapons, treasury of all sciences, now wears earrings. My heart sinks, Bhima. when I see Arjuna ..."

Draupadi was on the verge of a total physical and mental breakdown as her skin was turning lighter colors and she had been found to grind countless amounts of sandalwood paste, a sure sign, the atmosphere was being upset as it is good for retarding impurities.

She told Bhima,

"Look at my hands, Kaunteya: they certainly didn't look like that before," complaining of either labor or chromatosis.

The Nibiru women prided themselves on their beautiful hands and she then started to cry and Bhima took her hands and said,

"A plague on the strength of my arms and Pholguna's Gondiva, if the hands that once were rosy have now become callused! Our fall from the kingdom and my failure to murder the Kuivs, Suyodhono, Kama, and Sakuni Soubola, and to cut off the head of the evil Dtihsosono still bum me, fair Krsna, like a thorn that is stuck in the heart.

Don't destroy the Law, full-hipped Krsna; abandon your wrath, sagacious woman. If King Yudhisthira were to hear this censure from you, fair woman, he would completely do away with himself, and so would Dhanamjaya, thin-waisted and full-hipped Krsna, and the twins as well."

Droupodi then replied,

"The tears that I shed in my sorrow, Bhima, welled up because I cannot control my suffering, not to censure the king. The time has come, mighty Bhimasena, for Kicaka to be rid of his life; stand ready at once.

Kaikeyi suspects I surpass her in beauty, Bhima, and worries constantly that the king may come to me. Knowing her state of mind and seeing things in a false light himself, the wicked Kicako constantly propositions me, he has mode me angry, Bhimo, but again and again, propositions me.

He has made me angry, Bhima but again and again controlling my anger, I have told the love-besotted man, "Watch out for yourself. Kicako I am the beloved wife of five Gondhaivas, and those unassoilable and violent champions may kill you!"

But the evil Kicoko replied lo me,

"I am afraid of no Gondliarvas, sweet-smiling chambermaid. I'll kill a hundred or a ihousond Gandharvos arrayed for battle, give me a chance, timid girl!"

When he said that, I told the lovesick suta again,

"You are no motch for the glorious Gatidhorvas. I have always lived by the Law, Kickaka, I am of good family and character. I don't want anyone killed; that is why you are alive, Kicako!"

But the villain laughed out laud; he has not stayed an the path of the strict nor cultivated the Low.

"His said is evil, his nature is evil, he is under the sway of his lust and passion. That boorish and corrupt man may have been rejected repeatedly, but at every encounter he strikes, so that I am ready to give up my life. While you oil strive for Low, o great Law is perishing; while you keep up the covenant. your wife will be no more.

But when you guard your wife, offspring is protected, and when offspring is safe, the self is safe. I have heard the brahmins propound the four classes and life-stages, and never is there a Law for the boron but the extirpation of his foes. Break the love-crazed churl as a pot on a stone, for he is the cause of my many woes, Bharalo. If tomorrow the sun rises on him olive, I'll mix poison and drink it, lest I fall victim lo Kicako! It is better for me lo die, right in front of you, Bhimoseno!"

She then fell on Bhima's chest crying and Bhima embraced her and as

"He thought of Kicaka" he "licked the comers of his mouth."

Bhima told her to have Kicaka meet her at the pavilion and he would do the rest.

That evening he met her in the Palace kitchen for further instructions where Draupadi told him,

"pull him out, best of fighters, as on elephant pulls out a reed, and wipe away the tears of my misery, Bharoto. Bless you, make yourself and your lineage proud!"

To which Bhima answered,

"I swear to you by my brothers and the Law that I'll kill Kicaka as the Lord of the Gods killed Vrtro. Whether in public or in hiding. I'll crush Kicako; and if the Matsyas find out. I'll surely kill them too.

Tlxen I'll kill Duryodhono and recover the earth! Droupadi met Kicaka in seclusion and Bhima sat wailing, "as an invisible lion for a deer."

Just as Kicaka made his move with Draupadi, Bhima appeared,

"how fortunate you are handsome, how fortunate you vaunt yourself".

But never before haw you been caressed like this," and he then grabbed him by the hair but Kicaka was strong top and broke the grasp and took hold of Bhima's arms. Draupadi leapt to the side as the contest began of the "lion-like men."

Bhima weakened and Kicaka threw him down but Bhima shot up "like a snake that is hit with o slick," and struck him in the thorax. Here in the stillness of night in the Pavilion under the shining moon the two men struggled; the building shaking under their weight. Kicaka would not take Bhima's heavy blows for long and staggered and Bhima clasped him by the chest and squeezed him till he fainted.

Bhima roared, and to finish him he hit his head into Kicaka's chest, bursting his internal organs.

Bhima tried to reach Enlil and Arjuna and made contact with the twins but the Raksasas kept them apart. Bhima had told Draupadi to run back to the palace to await their arrival. With Kicaka dead they thought they could now make an easier escape.

But all of Kicaka's kinsmen gathered and seeing his mangled corpse they were outraged. They quickly gathered his body to try and resuscitate it and while doing so espied Draupadi, timidly waiting for her brothers.

One of them said,

"let us kill at once this whore for whom Kicaka has been killed! Or rather, let us not kill her here but bum her with her lover. Let the suta's son have his pleasure, even though dead!"

They turned to Siva and said,

"Kicaka has been killed for this woman. Let her burn with him now; give us permission!"

The men then grabbed the "lotus-eyed Krsna," and vowed to kill her and she then passed out.

Tying her up they took her away, to burn her to death, but Hatsheput had other plans. The Veda here does not coordinate with the Sumerian accounts of Draupadi. here called Inanna, as to her demise, however putting bits and pieces of the puzzle together we come to her tragic end.

In the Veda, Bhima saves her, but there is considerably much in between, as he somehow lost her again to the Anunnaki.

REFERENCES

I - THE MAHABHARATA - All quotes from Vol. 2 & 3

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