Our progenitors, the 'Pitaram' orbit the Moon
The Pitaram, our ancient progenitors — those ‘forefather’ colonizing beings,
who came to this planet and took part in the creation and hybridization of
the human races — are described by the Seer Rishi Dîrgatamas, who composed
the following verse in the Rig Veda I.164.18. The Pitaram are said to
inhabit the
Bhuvas
region of the air and orbit the Moon. The progenitors were far more advanced
than we are today both in technology and metaphysical Wisdom-Knowledge. They
manipulated the spectrum of wave-form frequencies, plasma physics, cosmic
rays, magnetic fields, etc. through sound modulation in order to coagulate
and produce various forms. My intuitive rendering:
Rig Veda I.164.18
The progenitors of mankind, beyond in the heavens,
our forefathers, ancestors far distant remote in space,
[The ‘Pitaram’ are the progenitors of mankind and are said to inhabit
the Bhuvas region of the air and orbit the Moon as regents of the Naksatras
Maghâ (29˚Sagittarius to 9˚Capricorn) and Műla (29˚Leo - 9˚Virgo) in the
heavens above us. —
M. Monier-Williams Sanskrit to English Dictionary, Vol. 1,
page 911-12.]
Its Mouth [moving ‘jaws’ that speak the frequencies of sound potent with]
atomic Knowledge [the metaphysics of atoms (anu),
quantum particle physics] below, [here] in succeeding [Earth] time.
The enlightened, the ancient & alien [not from Earth],
wise, knowing, poet-seers, arrived here they say
prior to, beyond past future [our earth time],
thus [from] far beyond, in the remote constellation Capricorn [enâ],
[those] who gifted with the Insight of regulated tones of utterance,
[transformed] Mind thought-idea [as
√vac]
Sound-Light,
whence, out of which produced the born, here in this world.
The colonizers of our planet Earth did not use combustion engines to
traverse space or even atomic energy. Their technologies were far more
advanced that anything we have yet to imagine and include the warping of
time. For example plasma is the most abundant form of matter in the
Universe, thus there can be no plasma cartel. Using sound frequencies, our
progenitors directed the Solar wind's plasma and other sources of plasma
that continually flow through space, including gamma ray bursts and the
explosion of stars. Plasma has infinite conductivity and was concentrated to
their use.
The Polar Regions, such as the Arctic Circle, receive the greatest intensity
of solar plasma energy. Planet Earth's dipole magnetic field acts as a
natural concentrating conductor. In confluence with planet Earth's dipole
magnetic field, the concentrated plasma was funnelled through the Polar
Regions, through the earth's core, and into the pyramids located around the
planet. In that era, pyramids served as collectors and transducers, to
create the torus and concentrate the resulting energies from plasma into an
intense coherent path. [reference Inanna Returns, chapter X, The Ekur]
Emulating the Progenitors
Sound has a wide spectrum of effects on all forms, subtle and solid,
everything including water, our emotions and feelings. The Rishis who
composed the Rig Veda hymns knew this and sought to duplicate the technology
of their progenitors. However, as time passed and mankind moved further down
into the cycles of time, this knowledge was veiled (vilaya)
in layers of diminishing consciousness as “the crust of ritualism
almost completely enveloped the deep spiritual meaning of the mantras” [R.L.
Kashyap]; and until it became sheer uncomprehending memorized rote
repetition, and finally fear-based superstition. The priests were correct in
keeping the mantras memorized precisely as they had been handed down over
countless generations, because their power did remain locked in the sound.
The off-world implications regarding the progenitors orbiting our Moon
referred to in this verse came as a complete shock to me. Let me assure the
reader that I do not approach these sacred mantras with the intent that I am
going to find evidence for the colonization of planet Earth. In fact, my
discovery of rocket fuel [in verse III.44.5] led me to put away my research
and renderings for a time. Some will say that an off-planet bias is my
ingrained filter because of my having seen over 30 UFOs and the visions that
formed the book, Inanna Returns. Yes I agree that my experiences have shaped
my perspective. This is the same for everyone. I make no apology, but I want
to emphasize as I have in the past, that in connecting the Rig Veda with the
off-world colonization of our blue-green planet, I intend no lack of
respect. Surely my continued reverent study shows that I sincerely honour
the Rishis and their sacred praise-hymn mantras.
B.G.
Tilak
‘The Arctic Home in the Vedas’
When I first approached ‘The Arctic Home in the Vedas’ by the great Indian
scholar and freedom fighter Lokmanya Bâl Gangâdhar Tilak, I simply did not
have enough background understanding to properly absorb his comprehensive
controversial research. A wider reading on the Rig Veda from multiple
sources has made Tilak’s subtle detailed intricacies of citing numerous
individual verses more accessible to me. And I must say a veritable gold
mine of illumination.
For example contrary to some later views, Tilak says that the Rig Veda is
not arranged in chronological order, therefore the hymns that are in the
tenth Mantra may in fact predate the first. Time appears to be almost
irrelevant to the ancients and to the frustration of western scholars the
Sanskrit texts usually disregard exact dates. Tilak: “…the Rig Veda, or we
might even say the whole Vedic literature, is not arranged into different
strata [he uses a geological term] according to their chronological order,
so that we can go from one stratum to another and examine each separately.
The Rig Veda is a book in which old things of different periods are so mixed
up that we have to work long and patiently before we are able to separate
and classify its contents in chronological order.”
Before the Ice
Another revelation from Tilak is a very subtle understanding that could only
emerge from a scholar who had read the verses many times with an open mind.
Tilak says that the Rishi’s are describing events that occurred in their
remote past, as he says: “…exploits are described in the Rig Veda as
pűrvyâni or prathamâni,
that is old or ancient. In short the ancient hymns, poets, or deities,
mentioned in the Rig Veda must have referred to a by-gone age and not to
post-Glacial times…the subject matter was old [when the Rishis composed
their hymns], that is, traditionally handed down to the poet from remote
ages.”
Thus according to Tilak there is, “a distinct contrast between the births of
gods on the one hand and the poet [seer Rishi] who may see the hymn in the
later age…meaning that the subject matter of the hymn is an occurrence of
the former age (yuga).”
Again to clarify, Tilak has said, “…the deities whose exploits were sung in
the hymns were considered to be ancient deities. Nay, we have express
passages where not only the deities but their exploits are said to be
ancient, evidently meaning that the achievements spoken of in the hymns were
traditional and not witnessed by the poet himself…”
The implication of this is that the Rishis carried in memory their already
ancient primordial traditions and invoked them by composing the Rig Veda
hymns. The hymns were spoken, not written down, and held in memory for
thousands of years. The Rishis placed themselves in higher states of
consciousness, perhaps accessing the
siddhi [sravana darshanam in Sanskrit]
known in English as ‘remote viewing’ — and because their consciousness was
so highly elevated, their superb hymns formed in rhyme, thus the various
metres such as the Gâyatrî, Trishtup, and Jagatî the Rig Veda is famous for.
The Rishis were enlightened and through self-mastery entered into the
ultimate Source, becoming ‘That’ as the God-within their Heart [anahata]
pervaded their consciousness. Yaska, the 6th century BCE
grammarian, classifies the Rig Veda mantras in three distinct ways: the
deity is addressed indirectly in the third person, or is directly addressed
as if the seer is speaking to the deity right in front of him.
The third reflects the highest state of God-consciousness, in which the
Rishi seer “may identify himself with the god who comes for praise, and
speak about the god in the first person as if he is the god himself. The god
is projected on oneself, or the seer lords over himself and becomes the god
for the time being.” [S.K. Ramachandra Rao]
This is exactly what Bhagavad Gita XII.7 expresses in the Sanskrit
mayyâveshitacetasâm
—
which is the understanding that those whose consciousness has entered into
the One, our eternal Being and Source, will be delivered from the confines
of Time & Space as
samsara,
the death-transmigration-ocean.
Politics & Tilak’s Arctic Home
Even though B.G. Tilak was a freedom fighter and instrumental in liberating
India from British rule, sadly his extensive and detailed scholarly research
on the Arctic in the Veda was cast aside by Indian politics. After the
British left, India naturally became more nationalistic; and from what I
have understood reading diverse articles, Tilak’s idea that the poet-seer
composers of the Rig Veda came from the Arctic Circle – and therefore not
from India - understandably did not fit into the requirements of India's new
nationalism.
Therefore I was pleased to find that R.L. Kashyap, who translated the entire
Rig Veda and Yajur Veda, had some supporting kind words to say about Tilak’s
labours. Kashyap’s translations reflect the esoteric theories of the mystic
genius Sri Aurobindo and his brilliant disciple T.V. Kapâli Sâstry. In
‘Unveiling the Light in the Veda’ Kashyap states that their interpretation
of the Rig Veda is esoteric “based on the inner meaning of the hymns.”
Kashyap says that there are multiple meanings. He does not believe that the
outer meanings are the only meanings. However an outer interpretation “could
be helpful for drawing conclusions on the environment, age and other
conditions of the ancient society of the Rishis or to unearth history and
record. Similarly it may be possible to fix upon, following Mr. Tilak, the
Arctic Home of Vedic Rishis…”
R.L. Kashyap is Professor Emeritus of Electrical and Computer Engineering at
Purdue University in Indiana. His impressive work on the Vedas is extensive,
helpful and very informative. The fact that Kashyap was unwilling to brush
aside Tilak’s monumental research impressed me, because if you read Tilak
with the necessary due diligence, you will be convinced as many in India
were before politics submerged his ideas. In fact, Tilak’s research was
initially accepted.
In the Publisher’s Note in the introduction to Tilak’s 'The Arctic Home in
the Vedas', John B. Morgan says that archaeology is subject “to the whims of
fashion” like other fields of human knowledge. Tilak’s theory had an
enormous impact for a time, but “it has become associated with the Aryan
Invasion Theory, which now carries political baggage as a result of the
National Socialists and others in ways unintended by its formulators. In
India itself, the idea also no longer holds currency with many Indian
authorities, who view the Arctic theory as a conception cooked up by the
colonial British to try to show that Indian civilization was merely the
product of an earlier colonization carried out by similar conquerors from
the North.” I am aware that my ideas of off-planet colonization may not be
well received as politically correct by nationalistic Indian politics. The
publisher goes on to suggest that “once all of the political accretions
which currently obscure its surface have faded” Tilak’s research may once
again receive serious attention, which I believe it deserves.
Sound-Light produced the ‘Born’
Related to the emphasis on metre and sound in the Rig Veda hymns is the
portion of my intuitive-translation of the above verse I.164.18:
[those] who gifted with the Insight of regulated tones of utterance,
[transformed] Mind thought-idea [as
√vac]
Sound-Light,
whence, out of which produced the born, here in this world.
Theories of sound are one of the most fascinating aspects of the Sanskrit
texts. There are numerous volumes of study dedicated to understanding sound
and it’s pervasive influence on consciousness. The Taittirîya Upanishad
contains the Vedic rules on sound modulation, the proper pronunciation of
word and laws of euphony. The Mimamsaka ritualists such as Sayana revered
traditions of pronunciation to the point of exclusion of meaning. They
understood that the sound vibrations produced during a ritual mattered.
Unfortunately, the layered meanings were lost by then, and ritual repetition
of sound was all they valued. Because of this, some scholars are bewildered
that Sayana would have chosen to write about the Rig Veda at all.
Sound in Kashmir Shaivism
The French Sanskrit scholar, André Padoux wrote on the theory of sound in
‘Vâc, The Concept of the Word in Selected Hindu Tantras’. In Chapter 3,
Padoux explains the manifestation of sound: “The activity of divine
consciousness which brings the universe into existence, and which…is pure
light, Prakâsha, is often described…as a flashing forth, a radiance, a
luminous vibration. …Manifestation, as it is born out of the Word and along
with it, may be understood as a flashing forth (sphurattâ),
which gradually becomes obfuscated…through a series of transformations and
condensations of sound or phonic primal energy, which gradually brings forth
(but in a never ending process, for it takes place beyond time) the
manifested universe…”
The Kashmir Shaivite genius saint Abhinavagupta explains sound as ‘Parâ Vâk’
in his text Parâ-Trishikâ-Vivarana:
"The Highest Lord ever brings about [manifestation, maintenance, absorption,
veiling, and revealing grace]…He is in fact the very Grace itself, being
always equipped with His Supreme Divine Energy (Shakti)…[which] expresses in
Parâ Vâk… She (the Supreme Vâk) is, in the most initial stage, stationed in
the Divine I-consciousness which is the highest mantra and which is not
limited by space or time…by means of coagulation the subtle energies of
consciousness assume the solid form of matter, but even in that thickened
mass of matter, consciousness does not lose its nature, even as water in
becoming ice does not lose its nature.”
Alain Danielou in his ‘Music & the Power of Sound’ quotes the Kashmir
Shaivite Ksemarâja to elucidate metaphysical correspondences with sound:
"The bindu [the undifferentiated point of spiritual power containing the
universe], wanting to manifest the thought It has of all things, vibrates,
and is transformed into primordial sound with the nature of a cry (nâda).
It shouts out the universe, which is not distinct from Itself; that is to
say, It thinks it — hence the word
shabda…the
supreme ‘word’ which sounds, vibrates, submitting all things to the
fragmentation of life…”
Danielou: “The universe is called in Sanskrit
‘jagat’
(that which moves) because nothing exists but by the combination of forces
and movements. But every movement generates a vibration and therefore a
sound that is peculiar to it. …Since each element of matter produces a
sound, the relation of elements can be expressed by a relation of sounds.”
Motion embedded within the Sanskrit letters
In the myriad realms of manifestation, beyond the stillness of origin,
everything is motion. Therefore the Sanskrit letters themselves may be
perceived as various types of motion. In his Comparative Etymological
Dictionary, Franco Rendich has interpreted the root meanings of Sanskrit
letters as various forms of movement. For example: the consonant ‘k’ is said
to be “cosmic, curvilinear and enveloping motion.” The letter ‘g’ represents
“winding motion, in various directions” and ‘c’ is said to be “circular
motion” — thus we understand that the root meanings of Sanskrit words are
made up of coagulated sounds holding power as motion, Shakti, creative
action.
Pitaram
I have quoted directly from the M. Monier-Williams Sanskrit to English
Dictionary [Vol. 1, page 911-12] this definition of the ‘Pitaram’ as the
progenitors of mankind that are said to inhabit the
Bhuvas
region of the air and orbit the Moon as regents of the Naksatras Maghâ
(29˚Sagittarius to 9˚Capricorn) and Műla (29˚Leo - 9˚Virgo) in the heavens
above us. I do want to emphasize that I have not made this up, imagined or
presupposed it.
The verse is speaking of the Pitaram, our progenitors. Progenitor is defined
in the Oxford Dictionary as ‘a person from whom another person, family, or
race is descended; an ancestor.' So these ‘Pitaram’ are our progenitors, our
ancestors, from whom we are descended. They are said to inhabit a specific
region of the air and orbit the Moon as regents of specific Naksatras. The
28 Naksatras are the astronomical and astrological demarcations of the
constellations as sectors, which the Moon passes through. Maghâ and Műla are
two, therefore we are told the precise location of origin in the heavens
from whence these regents, our progenitors, came.
What’s up on our Moon?
This reference in the Rig Veda to off-planet beings orbiting our Moon
reminds me of Ingo Swan,
the original remote viewer who worked with the Stanford Research Institute,
SRI, and many government agencies for years. In his book 'Penetration: The
Question of Extraterrestrial and Human Telepathy' Swann tells of his
involvement with a very secret government agency that asked him to remote
view the dark side of the Earth's Moon. He saw extensive buildings, roads,
and human forms digging. Swann makes it very clear that our government is
very much intimidated by these ETs. He says to the government agent:
"They've somehow got you by the balls, haven't they? That's why you are
resorting to psychic perceptions...They are NOT friendly are they?"
One wonders why our progenitor ancestors are no longer friendly? Have
centuries of devastating human conflicts and the more recent poisoning of
our own planet engendered a loss of faith in the worth of their creation? Or
are they just 'not friendly' to our military?
The Vayu Purana
The Puranas were written in the middle ages, therefore much later than the
Rig Veda or the Upanishads, or the Mahabharata; and many scholars like R.L.
Kashyap doubt their credibility. However, they do contain descriptions of
myriad other worlds,
Lokas
as worlds we might call hyper-dimensional or other-dimensional in the sense
that they are not within the same vibrational frequencies as we earthlings
experience. Perhaps the entities in these realms do not share a similar
physical density. All these worlds appear to be lit from within, meaning
they do not have reflected light as we do here.
Vayu Purana, Part I, Chapter 53 – Arrangement of Luminaries
73. There are crores [one crore = 10,000,000] of constellations and as many
stars too.
75. The stars occupy their own abodes. These luminaries are the abodes of
pious persons.
76. The abodes are created by the Self-born Deity at the beginning of the
Kalpa. They stay up to the dissolution of all living beings.
77. These are the abodes of the deities in all Manvantaras. These deities
identify themselves with these abodes and stay till the final dissolution.
78. The abodes of those who have gone have vanished.
79. In this Manvantara, the planets reside in aerial cars.
(This is a particularly intriguing verse because it suggests the idea of
planets as space ships or a giant space station-mother ship that might not
require an orbit.)
83. Svarbhanu…being a demon, harasses all living creatures.
[There are myriad demon worlds as well, perhaps Reptilian or Borg-like.]
Vayu Purana, Part I, Ch. 1, Verse 93.
The stars in the form of constellations are mentioned along with the planets
wherein are situated the residences of the gods who have performed
meritorious acts.
These
Loka
worlds are all realms contained within this universe – the Cosmic Golden Egg
known as Hiranya-garbha. The Puranas say that there are seven higher worlds
and seven lower, but within these divisions are contained thousands of
cities of the Nagas (serpents), Danavas (giants), Pisacas (eaters of raw
flesh), and Raksasas (demons), and a multitude of other beings in a variety
of possible existences.
These worlds all seem to have their own code of life that they adhere to,
their own dharma, and the gods in the Puranas are often fond of the demons
and have respect for them – when they are not at war with them, which
happens repeatedly. Thus the primeval idea of 'War in the Heavens' is a
frequent subject in the Sanskrit texts. These wars are often reflected here
on planet Earth. Even in the Mahabharata, the gods are said to be looking on
during battles and showering brave warriors with flowers.
The Puranas also say that there are thousands of crores (literally millions)
of these Cosmic Eggs universes! Our own astronomers have recently said that
there are at least 100 million planets capable of evolving ecosystems. "...calculations
are consistent with the widely-held assumption that the majority of
exoplanets have a lower probability of hosting complex life than Europa,
even a very low percentage of an extremely large number is high, and it is
now recognized that the number of exoplanets is vast.
If we assume the existence of 10–100 billion exoplanets in the MilkyWay
Galaxy, with 1% of them capable of evolving ecosystems as complex as those
that might have existed at some point on Europa, that computes to the
possibility of at least 100 million planets that may have seen the evolution
of some biological complexity in our galaxy. Thus, this report constitutes
the first quantitative argument that complex forms of life, while rare in
frequency, are likely to be large in absolute number in our galaxy alone,
and therefore throughout the universe."
http://www.mdpi.com/2078-1547/5/1/159
There are billions of galaxies. Our Milky Way galaxy alone is home to at
least 100 billion alien planets, and possibly many more. It is unbelievably
absurd to continue this delusion that we are alone in the universe!
Universes Float Like Bubbles in an Ocean…
Maya, the divine power of the Lord, reflected by him externally appears …
The Lord, covering Himself with it, conceals his nature of absolute purity
and divinity.
… He sees everything through a viewpoint of diversity and forgets the
divinity of His I-consciousness.
Besides, Maya-tattva serves as the inanimate objective substance out of
which all other insentient elements evolve.
It is thus the substantive cause of numerous universes floating in it like
bubbles in an ocean.
Excerpt from:
Essence of the Exact Reality or PARAMARTHASARA of Abhinavagupta,
with English translation & notes
by Dr. B.N. Pandit,
Munshiram Manoharlal Publishers; 1991, New Delhi.
V. Susan Ferguson
Sources:
RGVEDA for the Layman, A Critical Survey of One Hundred Hymns of the
Rigveda, with Samhita-patha, Pada-patha and word meaning and English
translation, by Shyam Ghosh; Munishiram Manoharlal Publishers Pvt. Ltd., New
Delhi, 2002, Nandi, Indira.
The Arctic Home in the Vedas, by Lokmanya Bal Gangadhar Tilak, Arktos Media
Ltd., London, 2011. [PDF online]
RGVEDA DARSHANA – Volume Sixteen, Yaska’s Nirukta, by S.K. Ramachandra Rao;
Kalpatharu Research Academy, Bangalore, 2005.
Taittirîya Upanishad, With the original text in Sanskrit & Roman
transliteration, translated with an Exhaustive Commentary by Swami Muni
Narayana Prasad; D.K. Printworld Ltd., New Delhi, 1993.
Vâc, The Concept of the Word in Selected Hindu Tantras, by André Padoux,
Translated by Jaques Gontier; State University of NY, 1990; Sri Satguru
Publications, A Division of Indian Books Centre, Delhi, India, 1992.
Abhinavagupta: A Trident of Wisdom, by Jaideva Singh; State University of NY
Press, 1988.
Music & the Power of Sound, the Influence of Tuning and Interval on
Consciousness, by Alain Danielou, 1943; Inner Traditions, Rochester,
Vermont, 1995.
The Civilized Demons: The Harappans in Rig Veda, Malati J. Shendge; Abhinav
Publications, New Delhi, 1977.
The VAYU PURANA, Part I
Translated & Annotated by Dr. G.V. Tagare
Motilal Banarsidass Publishers; Delhi, 1987
Comparative Etymological Dictionary of Classical Indo-European Languages,
Sanskrit-Greek-Latin, by Franco Rendich, translated by Gordon Davis,
[available at amazon kindle].
SAYANA’S METHODOLOGY IN INTREPRETING THE RGVEDA, by Dr. Indrani Kar, M.A.,
Ph.D., Reader & Head of the Department of Sanskrit, Scottish Church College,
Kolkata; Debasish Bhattacharjee, Sanskrit Pustak Bhandar, Kolkata, 2005.
THE NIGHANTU and THE NIRUKTA of Sri Yaskacarya, The Oldest Indian Treatise
on Etymolgy, Philology and Semantics; Lakshman Sarup; Motilal Banarsidass
Publishers, Delhi,1967, 2009.
VEDIC ETYMOLOGY, A Critical evaluation of the Science of Etymology as found
in Vedic Literature; by Prof. Fatah Singh, M.A., B.T., D.Litt.; Chaukhamba
Surbharti Prakashan, Varanasi, 1952, 2008.
THE ROOTS, VERB-FORMS and PRIMARY DERIVATIVES of the SANSKRIT LANGUAGE, (A
Supplement to His Sanskrit Grammar, 1879), by William Dwight Whitney;
Motilal Banarsidass Publishers Pvt. Ltd, Delhi, 1963 - 2006.
A Concise Dictionary of Indian Philosophy, Sanskrit Terms Defined in
English, John Grimes; Indica Books, 2009.
Sanskrit-English Dictionary, M. Monier-Williams; Two volumes, Recomposed and
improved edition; Indica Books and Parimal Publications, New Delhi, 2008.
| Questions
or comments about articles on this site: Email V. Susan Ferguson: Click Here |
Copyright© V. Susan Ferguson All rights reserved. |
Technical questions or
comments about the site: Email the Webmaster: Click Here |