BRAHMARISHI MALAI GREATNESS THE HOLY GRACE KAKANNAI ISHWARAR

BRAHMARISHI MALAI GREATNESS

THE HOLY GRACE KAKANNAI ISHWARAR

HOLY TEMPLE HISTORY

PRAYERS TO 210 SIDDHARS

HAIL TO 108 LAKSHMIS

THE MAHA SIDDHAR’S TRUST

DHARMA WILL FLOURISH! DHARMA ALONE WILL FLOURISH!

BRAHMARISHI MALAI

Brahmarishi Malai is the home to Sri Kakapusandhar who is hailed by the devas and Rishis to this present day as ‘Bhuloga Indran’ [literally Indra or Lord of the ‘devas’ or Angels living on earth which is part of ‘bhulogam’ (‘bhuloka’ in Sanskrit)]. Bhulogam is the 7^th plane in what is known as the “7 upper planes”. Bhuloga Indran will protect ten million (crore) people from the destruction from fire that has been prophesized to come in the near future. This holy venerated Hill also houses Sri Chattaimuni, Sri Agasthiar, Sri Kalangi, Sri Bogar,                   Sri Pullipani and Sri Konganar, as Maha Rishis of the 210 Siddhar Tradition .

The Siddhar proverb states: “In the times to come Sri Devi Nalini Amman will arrive to claim: “Sri Ranga, bring forth Kali!” (Kali is the One who would bring destruction and annihilation at the end of the present ‘Kali Yuga’) Sri Kakapusandhar would chose and protect ten million people as the future seed of mankind in the venerated Blessed Brahmarishi Malai.”

BRAHMARISHI MALAI HISTORY

Brahmarishi Malai which houses 210 Maha Siddhars, gave birth to Draupadi Eshwari Amman. In the future Adimaha Shakthi will appear as both Sri Devi Nalini Amman and as Sri Kakapusandhar, who has attained Jiva-Samadhi at the base of this holy hill. In the ancient Tamil-land of the Chola Kingdom, through which flows the river Cauvery and near to the capital city of Trichy, lies Perumpuliyoor also named Perambalur in modern day Tamil Nadu. Very near to it is the village of Elambalur where the venerated Brahmarishi Malai resides.    

To gain Soul-Power and to attain dharmic-qualities (radiating kindness towards all living-beings), one without caste, creed, or religious discrimination can perform puja and abishekas to the konganar-pillar that exists at the top of the hill. When one visits the hill and worships on the days of the ‘amavasai’ (new-moon day),’pournami’ (full-moon day) and pradhosham (13^th day of the fortnight), they would attain pure dharmic-qualities.  On Karthigai –deepam day (which occurs on the day when the moon is in conjunction with the constellation karthigai (Pleiades) and purnima, this constellation appears as a group of six stars) all the Siddhars would gather together and under the leadership of brahmarishi would light the Sacred-jyoti fire. Those who worship the sacred Light at that auspicious time and place along with those who offer annadhanam (free food to the needy) would by the Grace of the Siddhars. These beings would forever be absolved of all mental worries and lead a disease-free life. This is the uniqueness and greatness of Brahmarishi Malai. Persons who get the blessings and grace of the Guru will realize the divine-secrets upon visiting the sacred hill will definitely succeed in their ventures.

From the year 2000 itself many miracles would take place at Brahmarishi hill to herald its greatness. Under the leadership and guidance of our Gurunathar Annai-Siddhar Pullipani Rajkumar-Siddhar and His Guru-lineage of Siddhars who live on this venerated hill, the greatness will be revealed.To provide the blessings and Grace of the 210 Siddhars, the ‘The Maha Siddhar Foundation’ in excellence , observes sacred and auspicious-times, when free food is served as Holy Prasad to several thousand truth-seekers.      

THE ORIGIN AND HISTORY OF SRI KAHANNAI ISHWARAR HOLY TEMPLE

One day when I was in deep-contemplation, I perceived with infinite joy a divine-child of extraordinary beauty and radiance gazing at me while lying on my lap! Even as I was looking at it, the sheer brilliant light that emanated from the child, hindered my sight and immediately I prayed to my Guru and sought his help. With the Guru’s guidance I could once again see the child and was surprised to see embossed on the chest a golden-hued Linga that radiated effervescent-Light.  Simultaneously, I perceived all the Siddhars surrounding me and the child saying that they were very happy to note that I was caught in the Love and embrace of Lord Siva. Even now, whenever I recollect the Maha Siddhar’s blessings the hairs on my entire body stands on end with utmost feeling of joy and gratitude!

 On the very next day, a dear devotee of mine, Rathivel based in Singapore, called me and told of the wonderful dream he had in which he saw Lord Siva in the form of Dakshinamoorthy. Dakshinamoorthy towered as tall as the Brahmarishi-hill and claimed that he had out of Grace selected that very hill to manifest in combination of Sri Kahapusandhar and Annai as Sri Kahannai Ishwarar. Henceforth to be known as ‘Kakannaiswaram’ which would thus establish ‘Jnanam’ (wisdom),’Arul’ (Grace) and ‘Dharmam’(“universal order of Righteousness”) to make it flourish in this world. Lord Siva had thus shown his desire to reside in the Temple to be built and consecrated on the blessed hill.

 As per the Divine instruction, the Lord Sri Kahannai Ishwarar’s Temple took form on the Brahmarishi Malai. As the Holy Temple was being constructed, by utilizing black granite-stones, and finishing touches were being completed, once again the Siddhar Himself came in the form of Lord Siva in the month of ‘Masi’ (February) on ‘Ammavasai’(new-moon day). Siddhar instructed that the Temple should be consecrated within 60 days and as per the Lord’s wishes a particular day in the month of July has been selected for the Holy Consecration (‘Kumbabishekam’).

The ‘Selva Maha Vetri Ganapathi’ Temple that existed previously had been pacified (‘Shanti’) by performing ‘palalayam’ and in addition Lord Siva and Siddhar Holy-Temple is being constructed presently. Every day, at dawn, noon and at dusk, ’Yagnyas’ (Holy Sacrifical-Fire) are performed for the 210 Siddhars and ‘Annadhanam’ (free food) is served to all the worshippers, the elderly and the poor who assemble there.

 The Lord Sri Kahannai Ishwarar is the father of Lord Shani Bhagavan (Saturn) and thus would absolve the worshipper’s sins caused by Lord Shani’s influence (‘Shani-dosham’). The sins and difficulties caused by the bad influence of the all the stars and all previous life karmas and curses would be absolved for those who worship here.  All the ‘Maya’, ’Mantra’, ’Tantra’ ’Yantra’ and ‘Enthira’ powers are surpassed by the power of the Brahmarishi Malai. The fortunate few who are able to personally visit the Hill and attain tremendous gains do not understand the significance. Only myself and my divine Father Bhagavan Sri Kakapusandhar alone realize the Exalted-Truth!     

   

About Siddhar's (Siddha's)

Who is a siddha ? A siddha is one who has attained siddhi, i.e. "power, prowess, strength, ability", then a special kind of psychic and supernatural, miraculous, occult power. There are eight kinds of super natural powers called as "Ashtama Siddhis":

1. Anima (shrinking) -- Power of becoming the size of an atom and entering the smallest beings.
2. Mahima (illimitability) -- Power of becoming mighty and co-extensive with the universe. The power of increasing one's size without limit.
3. Lagima (lightness) -- Capacity to be quite light though big in size.
4. Garima (weight) -- Capacity to weigh heavy, though seemingly small size.
5. Prapthi (fulfillment of desires) -- Capacity to enter all the worlds from Brahma Loga to the neither world. It is the power of attaining everything desired.
6. Prakasysm (irresistable will) -- Power of disembodying and entering into other bodies (metempsychosis) and going to heaven and enjoying what everyone aspires for, simply from where he stays.
7. Isithavam (supremacy) -- Have the creative power of God and control over the Sun, the moon and the elements and
8. Vasithavam (dominion over the elements) -- Power of control over King and Gods. The power of changing the course of nature and assuming any form.

A classical definition of siddhas is given by Siddhar Thirumoolar: "Those who live in yoga and see the divine light and power through yoga are the siddhars (Tamil Chittar)".
According to Kamil Zvelebil, there are some features which are typical for all or almost all siddhars as a body of thinkers.

• First, in sharp opposition to the bhakti tradition, they refuse to allow themselves be carried away by idol worship in particular temples.
• Second, in contrast to bhakti which emphasizes passionate devotion to God, the siddhar emphasize knowledge, yoga practice, and character, moral behavior, right conduct. Anger, lust and egoism are the worst sins.
• Third, almost all siddhar's raise a protest against caste and casteism.

The whole atmosphere of siddha thinking is empirical and experimental. Their writings are not in the nature of clear cut formalized statements of any well defined doctrine. Hence, it is difficult to extricate a philosophical system out of their writings, at least at the present state of our knowledge of their works. However, it is possible to point out a few essential features, and one day, when their writings are better known, it should be possible to state their philosophy more explicitly.
This web site is devoted to publishing the works of siddhars for the internet community. Most of the works are available only in Tamil and it is possible that the author of document interprets things in his own way while translating the original text. An attempt is made to present information about siddhars here.

Patañjali (Tamil: பதஞ்சலி

 பதஞ்சலி, Sanskrit: पतञ्जलि, IPA: [pət̪əɲɟəli]; fl. 150 BC or 2nd century BC) is one among the 18 siddhars in the Tamil siddha tradition. He is the compiler of the Yoga Sūtras, an important collection of aphorisms on Yoga practice. According to tradition, the same Patañjali was also the author of the Mahābhāṣya, a commentary on Kātyāyana's vārttikas (short comments) on Pāṇini's Aṣṭādhyāyī and of an unspecified work of medicine (āyurveda).
Patanjali's place of birth is held to be "Gonarda" (Thiru-Gona-Malai), India and he described himself as a "Gonardiya" throughout his life. This corroborates Tirumular's Tirumandhiram, which describes him as hailing from Then Kailasam (Koneswaram temple, Trincomalee), and he famously visited the Thillai Nataraja Temple, Chidambaram, where he wrote the Charana Shrungarahita Stotram on Nataraja. In recent decades,^[when?] the Yoga Sutra has become quite popular worldwide for the precepts regarding practice of Raja Yoga and its philosophical basis. "Yoga" in traditional Hinduism involves inner contemplation, a system of meditation practice and ethics.

Name

The compound name Patañjali is explained in two ways. The first explanation of the word is añjalau patan iti patañjali (Patañjali is one falling into folded hands), which is a mayūra­vyaṁsakādi compound with śakandhvādi Sandhi.The name comes from a legend about his birth which says that Śeṣa, the divine serpent-king incarnated as a snakelet and fell into the folded hands (Anjali Mudra) of a Brahmin. The second explanation parses the word as a Bahuvrihi compound patanto namaskāryatvena janānāmañjalayo yasmin viṣaye sa (He for whom the folded hands of people are falling is Patañjali).

Life

Grammar Tradition

In the Vyakarana tradition, Patañjali is believed to have lived in the first century B.C. in Varanasi.The tradition holds Patañjali lectured on Paninian grammar at a place called Nāgakūpa, which is identified with modern day Nagakuan (Hindi: नागकुआँ). He lectured for 85 days, which resulted in the 85 Āhnikas of the Mahābhāshya. Many writers in the grammar tradition, including Bhaṭṭoji Dīkṣita, Hari Dikhsita, Nagesha Bhatta, and Kaunda Bhatta, hold Patañjali to be an incarnation of Śeṣa.

Yoga tradition

In the Yoga tradition, Patañjali is a revered name and has been deified by many groups, especially in the Shaivite bhakti tradition. It is claimed that Patañjali is an incarnation of Ādi Śeṣa, who is the first ego-expansion of Viṣṇu, Sankarshana. Sankarshana is part of the so-called caturvyūha, the fourfold manifestation of Vishnu. Patañjali is considered an incarnation of God defending the yoga. He is called Maharshi.

Tamil Shaivite legend

The tiger-footed Vyaghrapada and snake-footed Patanjali salute Nataraja.

Regarding his early years, a Tamil Shaiva Siddhanta tradition from around 10th century AD holds that Patañjali learned Yoga along with seven other disciples from the great Yogic Guru Nandhi Deva, as stated in Tirumular's Tirumandiram (Tantra 1).

Nandhi arulPetra Nadharai Naadinom Nandhigal Nalvar Siva Yoga MaaMuni Mandru thozhuda Patañjali Vyakramar Endrivar Ennodu (Thirumoolar) Enmarumaame

Translation

We sought the feet of the Lord who graced Nandikesvara
The Four Nandhis,
Sivayoga Muni, Patañjali, Vyaghrapada and I (Thirumoolar)
We were these eight.

The ancient Kali Kautuvam also describes how Patañjali and Vyagrapada gathered along with the gods in Thillai near Chidambaram to watch Shiva and Kali dance and perform the 108 mystic Karanas, which formed the foundation for the system of Natya Yoga. He has also written Charana Shrungarahita Stotram on Nataraja.
This Tamil tradition also gives his birthplace in South Kailash - Koneswaram temple, Trincomalee. Some other traditions feel that his being born in Bharatavarsha - the part of the ancient world corresponding to South Asia - is beneath his godlike status, and that he must have been born in the Jambudvipa, the mythical center of the universe.
Patañjali as Siddha is also mentioned by the goldsmith-sage Bogar:

It was why my Grandfather who said, "Climb and see."
But it was Kalangi Nathar who gave me birth.
Patañjali,Viyagiramar,and Sivayogi Muni all so rightly said,
"Look! This is the path!" - Bhogar 7000 (translation by Layne Little)

This tradition also holds that Patañjali was a master of dance.

Other legends

In one popular legend, Patañjali was born to Atri and his wife Anasuya (this would make him go back to the time of the creation by Brahma). According to this tradition, Anasuya had to go through a stern test of her chastity when the Trimurti themselves came as Bhikshuks and asked her for Bhiksha. She passed their test by accepting them as her children and fed them. She got the boon where all the three Murtis will be born to them. They were Soma Skandan or Patañjali, Dattatreya, and Durvasa.

Samadhi

The Jeeva Samadhi of Patanjali Maharishi is believed to be in Tirupattur Brahmapureeswarar Temple (30 km from Trichy), where Lord Brahma installed 12 Shiva Lingams and worshipped Lord Shiva to get back his Tejas.^{[citation needed]}
Shankaracharya's guru had told Shankaracharya that Patanjali was reincarnated as Govinda Bhagavatpada and was meditating in a cave somewhere in the state of samadhi^.

Ascribed works

Patañjali - Modern art rendering in Patanjali Yogpeeth, Haridwar

Whether the two works, the Yoga Sutras and the Mahābhāṣya, are by the same author has been the subject of considerable debate. The authorship of the two is first attributed to the same person in Bhojadeva's Rajamartanda, a relatively late (10th century) commentary on the Yoga Sutras, as well as several subsequent texts. As for the texts themselves, the Yoga Sutra iii.44 cites a sutra as that from Patanjali by name, but this line itself is not from the Mahābhāṣya. This 10th-century legend of single-authorship is doubtful. The literary styles and contents of the Yogasūtras and the Mahābhāṣya are entirely different, and the only work on medicine attributed to Patañjali is lost. Sources of doubt include the lack of cross-references between the texts, and no mutual awareness of each other, unlike other cases of multiple works by (later) Sanskrit authors. Also, some elements in the Yoga Sutras may date from as late as the 4th century AD, but such changes may be due to divergent authorship, or due to later additions which are not atypical in the oral tradition. Most scholars refer to both works as "by Patanjali", without meaning that they are by the same author.
In addition to the Mahābhāṣya and Yoga Sūtras, the 11th-century commentary on Charaka by the Bengali scholar Cakrapāṇidatta, and the 16th-century text Patanjalicarita ascribes to Patañjali a medical text called the Carakapratisaṃskṛtaḥ (now lost) which is apparently a revision (pratisaṃskṛtaḥ) of the medical treatise by Caraka. While there is a short treatise on yoga in the medical work called the Carakasaṃhitā (by Caraka), towards the end of the chapter called śārīrasthāna, it is notable for not bearing much resemblance to the Yoga Sūtras, and in fact presenting a form of eightfold yoga that is completely different from that laid out by Patañjali in the Yoga Sūtras and the commentary Yogasūtrabhāṣya.
The tradition that holds that all three works are by the same author is summed up in this verse from the beginning of Bhoja's Rājamārttanda commentary on the Yoga Sūtras:

yogena cittasya, padena vācāṃ, malaṃ śarīrasya ca vaidyakena ।
yo'pākarot taṃ pravaraṃ munīnāṃ patañjaliṃ prāñjalir ānato'smi ॥

पतञ्जलिप्रार्थनं॥ योगेन चित्तस्य पदेन वाचां मलं शरीरस्य च वैदिकेन । योपाकरोत्तं प्रवरं मुनीनां पतञ्जलिं प्राञ्जलिरानतोस्मि॥

English translation: I bow with my hands together to the eminent sage Patañjali, who removed the impurities of the mind through yoga, of speech through grammar, and of the body through medicine.

Relevance of his contribution to the science of yoga

Patañjali defended in his yoga-treatise several ideas that are not mainstream of either Sankhya or Yoga. He, according to the Iyengar adept, biographer and scholar Kofi Busia, acknowledges the ego not as a separate entity. The subtle body linga sarira he would not regard as permanent and he would deny it a direct control over external matters. This is not in accord with classical Sankhya and Yoga.
Although much of the aphorisms in the Yoga Sutra possibly pre-dates Patanjali, it is clear that much is original and it is more than a mere compilation. The clarity and unity he brought to divergent views prevalent till then has inspired a long line of teachers and practitioners up to the present day in which B.K.S. Iyengar is a known defender. With some translators he seems to be a dry and technical propounder of the philosophy, but with others he is an empathic and humorous witty friend and spiritual guide.

Mahābhāṣya

The Mahābhāṣya ("great commentary") of Patañjali on the Aṣṭādhyāyī of Pāṇini is a major early exposition on Pāṇini, along with the somewhat earlier Varttika by Katyayana. Here he raises the issue of whether meaning ascribes to a specific instance or to a category:

kim punar AkritiH padArthaH, Ahosvid dravyam.

Now what is 'meaning' (artha) [of a word]? Is it a particular instance (dravya) or a general shape (Akriti)?

This discussion arises in Patanjali in connection with a sutra (Pāṇini 1.2.58) that states that a plural form may be used in the sense of the singular when designating a species (jAti).
Another aspect dealt with by Patanjali relates to how words and meanings are associated - Patanjali claims shabdapramâNaH - that the evidentiary value of words is inherent in them, and not derived externally - the word-meaning association is natural. The argument he gives is that people do not make an effort to manufacture words. When we need a pot, we ask the potter to make a pot for us. The same is not true of words - we do not usually approach grammarians and ask them to manufacture words for our use. [27] This is similar to the argument in the early part of Plato's Cratylus, where morphemes are described as natural, e.g. the sound 'l' is associated with softness.
These issues in the word-meaning relation (symbol) would elaborated in the Sanskrit linguistic tradition, in debates between the Mimamsa, Nyaya and Buddhist schools over the next fifteen centuries.

Sphota

Patanjali also defines an early notion of sphota, which would be elaborated considerably by later Sanskrit linguists like Bhartrihari. In Patanjali, a sphoTa (from sphuT, burst) is the invariant quality of speech. The noisy element (dhvani, audible part) can be long or short, but the sphoTa remains unaffected by individual speaker differences. Thus, a single letter or 'sound' (varNa) such as k, p or a is an abstraction, distinct from variants produced in actual enunciation.This concept has been linked to the modern notion of phoneme, the minimum distinction that defines semantically distinct sounds. Thus a phoneme is an abstraction for a range of sounds. However, in later writings, especially in Bhartrihari (6th century AD), the notion of sphoTa changes to become more of a mental state, preceding the actual utterance, akin to the lemma.
Patañjali's writings also elaborate some principles of morphology (prakriyā). In the context of elaborating on Pāṇini's aphorisms, he also discusses Kātyāyana's commentary, which are also aphoristic and sūtra-like; in the later tradition, these were transmitted as embedded in Patañjali's discussion. In general, he defends many positions of Pāṇini which were interpreted somewhat differently in Katyayana.

Metaphysics as grammatical motivation

Unlike Pāṇini's objectives in the Ashtyadhyayi which is to distinguish correct forms and meanings from incorrect ones (shabdaunushasana), Patanjali's objectives are more metaphysical. These include the correct recitations of the scriptures (Agama), maintaining the purity of texts (raksha), clarifying ambiguity (asamdeha), and also the pedagogic goal of providing an easier learning mechanism (laghu). This stronger metaphysical bent has also been indicated by some as one of the unifying themes between the Yoga Sutras and the Mahābhāṣya.
The text of the Mahābhāṣya had diversified somewhat in the late Sanskritic tradition, and the 19th-century orientalist Franz Kielhorn produced the first critical edition and developed philological criteria for distinguishing Kātyāyana's "voice" from Patañjali's. Subsequently a number of other texts have come out, the 1968 text by S.D. Joshi and J.H.F. Roodbergen often being considered definitive.
Patanjali also writes with a light touch. For example, his comment on the conflicts between the orthodox Brahminic (Astika) groups, versus the heterodox, nAstika groups (Buddhism, Jainism, and atheists) seems relevant for religious conflict even today: the hostility between these groups was like that between a mongoose and a snake. He also sheds light on contemporary events, commenting on the recent Greek incursion, and also on several tribes that lived in the Northwest regions of the subcontinent.