Thursday, May 9, 2019

ARULMIGU SRI BALATHANDAYUTHABANI KOVIL

Pooja Hours
Morning : 7.00 Abishegam
Morning : 7.30 Poojai
Afternoon : 11.30 Abishegam
Afternoon : 12.00 Poojai/Thrukkappu
Evening : 5.00 Abishegam
Evening : 6.00 Poojai
Night : 8.30 Abishegam
Night : 9.00 Poojai/Thrukkapu


History

The present Bala ThandayuthapaniTemple began as a shrine of Lord Murugan. It was the located at the base of the waterfall at the Botanical Gardens Penang sometime before 1782. The above statement was the evident from the writings of Sir Francis Light where in it was stated that the Tamils (Chulias and Chettiars) were already present and worshipping the Vel (spear) when he named Georgetown on the 10th of August 1786 after having bought the island from the Sultan of Kedah for 6000 Spanish dollars for the East India Company. It is not possible to know who installed the vel at the original temple site of Thanneermalaian(one who resides at the waterfall) as Lord Murugan was then known. Soon this shrine became important for many



Indian workers who ferried water to Georgetown by way of bullock carts. By the early part of 1800 the shrine seemed to have been the focus of Thaipusam celebration, a festival dedicated to Lord Murugan.British records and local newspapers do mention of Hindu devotees celebration the festival. In 1850 with the increase of the local population, the British authorities decided to develop the area into a reservoir.They decided that the waterfall area and the immediate catchment area had to be protected.At the same time they did not want to upset the sentiments of the Hindu population.Therefore,they alienated an eleven acre hillside property(the present site) for the location of a proper temple.This is the present site of the Hill Top Murugan temple at Waterfall Road, which has been New Temple Donation Since the the temple has undergone major renovation every mamangam or 12-years cycle as required by Hindu agamic tenets.The presents temple as it now stands was builts sometime in 1850. The present temple is now too small to accommodate the devotees who throng the temple during festivals.The major annual festivals celebrated at the temple are Thaipusam,Chitra Pournami,Kantha Sasti,Peria Karthigai and Aadi Pournami. Due to the congestion,it is now difficult to perform worship rituals effectively and for devotees to perform their prayers.Moreover the present location of the temple makes it difficult for crowd management as there is no place for devotees to rest.

The Hindu Endowments Boards then seriously considered either to extend the present Temple or build a new one.The Board employed consultants to conduct a feasibility study to build a new Temple at the present site. It was at this juncture that consultant found that the present temple is located over an area where several underground springs flow.Their conclusion was for the temple to be relocated to a safer site away from the present location. The Hindu Endowments Board after considering the various reports,agreed with the management committee's view that a new temple had to be built at a safer site for the following reasons:- * The present temple is too small to accommodate the ever-growing number of devotees,which swells up to 700,000 during the Thaipusam Festival. * That due to natural streams flowing below the present Temple the safety of the present structure is of concern. * The present Temple has only a sanctum sanctorum.it does not have a Mahamandapam(a fore hall) as prescrideb by the agamas. * The present temple having been built sometimes in 1850 has been ravagned by the weather.The temple structure is weakened and leaks have sprung in many areas. Piecemeal repairs have been periodically conducted, but these repairs cannot address the inherent weakness of the structures. The Temple Management Commitee then decided to consult a well-known authority on agamic rules and procedures for the building of the Temple. A delegation went to Tamil Nadu in February 2000. They met His Holiness,Sri Jayendra Saraswati Swamiji,and the 69th Pontiff of the Sri Kanchi Kamakoti Peetham.He gave his blessings to delegation members seek the services of world renowned temple architect and Vaastu expert Dr.V.Ganapati Sthapati.

sources:
Waterfall Hilltop Temple, Penang
http://www.murugan.tnkk.com.my/
https://www.facebook.com/omadiguru

Monday, August 6, 2012

The Original Balathandayuthapani Temple

The Original Balathandayuthapani Temple is a small shrine at the base of the Penang Botanic Gardens Waterfall. According to a document posted on the wall of the old Arulmigu Balathandayuthapani Temple (reading it in July 2012), the shrine was already existing as early as 1782 and possibly before that. This document attributed a statement made by Francis Light, that Chulias and Chettiars (as Tamils were then known) were already on Penang Island when he established George Town in 1876. They were worshipping the Vel (or sacred spear) of Thanneermalaian. Thaneermalaian means "he who dwells at the waterfall", in reference to the deity Murugan and his shrine at the base of the waterfall.


Original Balathandayuthapani Shrine
Original Balathandayuthapani Shrine (27 January, 2008)
© Timothy Tye using this photo


Writing this in July 2012, I have personally not yet come across the said statement by Francis Light, and would be very interested to review and verify it. If this is substantiated, it will provide evidence that Tamils have already established themselves on this part of Penang Island (in addition to possible Tamil settlements along Sungai Pinang).

The Original Balathandayuthapani Temple was the main temple for the worship of Murugan until 1850, when it had to be relocated when the British administration took over the area to establish a reservoir. The temple was given an eleven-acre plot of land along the then Waterfall Road. The relocated temple was completed in 1850. It is located at a perch overlooking George Town.

Although the worship of Murugan was relocated, the original shrine did not totally disappear. Visitors to the Penang Botanic Gardens Waterfall will be able to see the shrine. However, access to this area is restricted, and permission has to be sought from PBA Penang.


An altar at the Botanic Gardens Waterfall
An altar at the Botanic Gardens Waterfall (27 January, 2008)
© Timothy Tye using this photo


Run-off from the Botanic Gardens Waterfall
Run-off from the Botanic Gardens Waterfall (27 January, 2008)
© Timothy Tye using this photo
source:http://www.penang-traveltips.com/original-balathandayuthapani-temple.htm

Monday, May 28, 2012

Kumbavishagam (Consecration) of Penang Balathandayuthapani Temple

THE Arulmigu Balathandayuthapani new temple building in Jalan Kebun Bunga is set to be a new tourist attraction in Penang when it is completed in June. The temple’s consecration ceremony is scheduled for June 29 2012.

The hilltop temple, with its seven-storey 21.6m-tall gopuram (main tower), has been touted as the largest Lord Murugan temple outside India by its committee chairman.

It is expected to receive thousands of visitors from all over the world yearly when completed after almost a decade of construction.

Interestingly, the new temple’s features are inspired from the era of the Chola and Pallava kingdoms of India and the crafting work was done by Indian artisans from South India, specially brought in to Penang.

He said there were more than 500 steps leading from the foothill to the 20,000sq ft temple in
Penang compared to 272 steps of the Batu Caves Temple in Selayang.

The main gateway is about 21.6m in height which is equivalent to a seven-storey high building.

Visitors entering the temple’s 70,000sq ft grounds will be greeted by a majestic 8.23m-tall statue of Lord Shiva at the foot of the hill.

An 18-ft high crafted teak wood door will be a special feature at the new Arulmigu Balathandayuthapani Hilltop Temple in Waterfall Road here.

Visitors, both devotees and tourists alike, will enjoy walking on the cool granite floor while viewing the 11 different floral designs on the ceiling with that of a peacock facing the “Moolastanam” where the idol of Lord Murugan will be placed, he said.

As visitors reach the top by climbing 511 stairs, they are bound to be amazed by the six pillars inside which represent the six main Murugan temples — the Aru Padai Veedu in Tamil Nadu — placed along the way up to the idol of Lord Murugan, he said.

Dr V. Ganapati Sthapati, a well-known architect from Tamil Nadu, India, designed the temple, which sits on 70,000 sq ft of land surrounded by trees and hills.

The temple is located 30 metres higher than the previous temple, which has been there from 1850.

The new temple cost RM10 million to put up, and the federal government contributed RM1.9 million –Bernama

sources:
More Photos at Waterfall Hilltop Temple, Penang
http://www.mysarawak.org/2012/04/24/consecration-of-new-murugan-temple-in-penang-set-for-june-29-new.html
http://thestar.com.my/metro/story.asp?file=/2012/4/23/north/11071288&sec=north

Saturday, December 3, 2011

Skanda Guru Kavasam invoke the true Guru within us (God)

Skanda Guru Kavasam

By Sri Skanda's Warrior of Light


Like Kanthar Sashti Kavasam, Sri Saanthaanantha Swaamigal's "Skanda Guru Kavasam," is another famous Tamil hymn in praise of Lord Murugan - in the form of our Guru. Sri Saanthaanantha Swaamigal is a great saint and devotee of Lord Skanda who has established a temple – Skandasrama in Salem, India.

Guru is a spiritual teacher who helps remove the darkness of ignorance in one's life and leads him towards the the light of wisdom, which frees one from the suffereings of earthly life.

In Saiva Siddhanta, the importance of the Guru is paramount, for one cannot seek God-realization without the grace and guidance of a Guru - just as one cannot reach a destination in a foreign country without the help of a tour guide. The destination in this case is God, the foreign country is our earthly life filled with its karmic bonds, and the tour guide is the Guru - who knows all the pitfalls, deadends, detours, etc. encountered by the devotee as he strives to reach his goal (God).

In Hinduism, it is commonly accepted and understood that the worship of Guru is worship of God - for the Guru is One with God. The Guru is the external manifestation of the real Guru (God) - who resides within all souls.

The great Chinese poet Confuscious once said, "When the student is ready, the teacher appears." Similary, only when the devotee is ready, will the Guru appear. It is really God who senses the spiritual maturation of the devotee's soul and sends forth a Guru (saint) to help the truth-seeker attain self-realization - and thus, freeing himself from worldly existence (moksham). The fundamental foundation for this to occur is bakthi (devotion) to God.

Skanda Guru Kavasam is a hymn filled with bakthi to invoke the true Guru within us (God) - in the form of Lord Murugan - and beseech Bhagavan's grace to help us attain our true nature. For those without a Guru, Sri Skanda becomes our Guru. For those with a Guru, Sri Skanda helps us realize the Oneness of Guru and God.

May Bhagavan Sri Skanda's blessings always be upon you all.

source: http://www.skandagurunatha.org/works/skanda-guru-kavasam/

Wednesday, August 3, 2011

Merciful Skanda

by P.R. Kannan
Mercy is the greatest attribute of Lord Skanda, which brings him closest to his devotees. Upanishad says that compassion and charity was advised by Prajapati the most essential quality to be cultivated by humans. Skanda’s birth itself was out of the mercy of Siva and Devi towards Devas who were tortured by Surapadma and his brother Asuras. As one of his Balalilas, Skanda killed all Devas during an encounter; he brought them back to life at the prayer of Brihaspati; thus he eliminated the ego of power of the Devas. The Tamil Kandapuranam refers to the six faces of Skanda as all representing compassion. When he was a kid, a Brahmin, who was performing a yagna, encountered a gigantic goat which suddenly emerged out of the sacrificial animal and violently attacked the whole world. Skanda brought the offending goat under control and made it his first vehicle. He taught a lesson to a haughty Brahma and jailed him. Skanda was unique in his accomplishments; he preached Pranava to Siva and later to sage Agastya.

During the first great war, when Krauncha ‘devoured’ Veerabahu and the army of Skanda inside his mountain, it was Skanda who used his Vel (spear) to destroy the mountain and bring out the army safe and sound. He then sent his brother Veerabahu as emissary of peace to Soorapadma. Veerabahu was not offered a seat in the royal assembly of Soorapadma. Skanda materialized a beautiful royal throne for Veerabahu. Skanda also appeared in the dreams of Jayanta and other Devas who were in Soorapadma’s prison and assured them of good times ahead. During the subsequent war with Soorapadma, Skanda protected Veerabahu at least on three critical occasions. Once Veerabhahu was immobilized by Bhanukopa using Mohanastram; Skanda countered by employing Amoghastram. The second time Veerabahu was thrown far into the sea by the use of Sammohanastram; Skanda sent his Vel (spear) to bring him back. The third time Simhamukha bound Veerabahu with the chain of Maya and threw him into the Udayagiri; Skanda again rescued Veerabahu using his deft arrows. When Veerabahu killed Bhanukopa after a protracted battle, Skanda gave him a boon. Veerabahu did not opt for the position of Brahma or Indra; but prayed for unwavering bhakti at the lotus feet of Skanda. Skanda blessed accordingly saying that the devotion he granted him was never bestowed even upon Devas, whose commander Skanda was.

When Soorapadma stood alone on the battlefield on the second day, having lost all his weapons including chariot, Skanda gracefully permitted him to leave, rest and return fully armed the next day. This is reminiscent of what Rama did to Ravana as conveyed in Valmiki Ramayanam. In the last day of the war, Skanda showed Visvarupa to Soorapadma on the battlefield; Surapadma temporarily recognized the divinity of the little boy who was waging the terrible war. He appeared in the form of a gigantic mango tree, which was dissected into two parts by the Vel (spear) of Skanda. The peacock and cock, which emerged now, were very aggressive and rushed towards Skanda. Skanda quietened them gracefully and blessed them with Vignana, the highest Advaitic spiritual experience. The fearful Asura thus turned into the divine vehicle and flag, worthy of devotees’ reverence.

Skanda then answered the long standing prayer of Devasena and Valli by marrying them. During the courtship with Valli there was an occasion when Valli’s own father and other kith and kin who opposed the marriage initially were all killed by the mere sound raised by the cock on Skanda’s flag. Skanda very compassionately brought all of them back to life.

Skanda himself declares in Skanda Puranam: If someone treats me badly, I shall tolerate it. But those who trouble devotees of my lotus feet, whether they be Devas, Danavas or others, are sure to meet their punishment at my hands” Such is the mercy of Skanda.
In Modern Times


In Modern Times

It is believed that during the time of Adi Sankaracharya, one Abhinavagupta wrought upon the master some severe illness through ‘Aabhichara Prayoga’. Adi Sankara got himself completely cured at Tiruchendur, where he composed the famous ‘Subramanya Bhujangam’. The vibhuti given on ‘Panneer leaf’ at the temple is considered efficacious in curing the severest of physical and mental illnesses. Kachchiappa Sivacharya wrote the classical Kanda Puranam in Tamil after Skanda appeared before him and blessed him with the initial words.

Saint Arunagirinathar of the fifteenth century is the most towering name among Skanda bhaktas. In his younger days, he repented for his evil ways and attempted suicide by falling from the Vallala tower of the Arunachalesvara temple at Tiruvannamalai. Skanda, mounted on his peacock, appeared and rescued him during the fatal drop. The merciful lord guided him to sing his praises starting with the word ‘muttu’. The soulful compositions of the saint are many - Tiruppugazh, Kandar Anubhuti, Kandar. Alankaram, Kandar Andadi, etc. These songs have stood the test of time and are very popular even today in spite of the tough classical Tamil in which they are couched. At Tiruchendur Arunagirinathar had the darshan of dancing Nataraja in the idol of Subrahmanya. Tiruchendur is also believed to be the place where he defeated a poet Villiputhuran by compossing some difficult songs in praise of Skanda. The saint reformed the arrogant poet.

Kumara Guruparar, who was born dumb, was brought by his parents to the Tiruchendur temple at the age of five. They observed austerities for 48 days. At the end of this period, Skanda appeared in the night in the dream of the child and wrote on his tongue the Shadakshari mantra. The child immediately broke into the devotional song ‘Kandar Kalivenba’. He was then blessed by Goddess Meenakshi at Madurai, who appeared as young girl. Saraswati blessed him with mastery of Hindi language. Mounted on a lion, he faced the Sultan at Kashi. He established a mutt at Kashi at Kedarghat.

Another great devotee, Devaraya Swamigal, composed the ever-popular Kandar Shashti Kavacham at Tiruchendur. Like some of the Tiruppugazh songs, this Kavacham has some mystic syllables of deep significance. Kumara Gurudasa Swamigal, popularly known as Pamban Swamigal, is the author of ‘Shanmukha Kavacham’ and ‘Kumara Sthavam’. In 1923 he met with an accident while walking on the road at Chennai. The wheel of a horse- cart ran over his leg. He was hospitalized and the British doctors who treated his gave up all hopes for his recovery. But the saint was confident and said: “After singing Shanmukha Kavacham, if I am not cured, people will lose faith”. On the eleventh day, he saw two peacocks dancing their way towards him. Lord Subramania himself lay beside him as a child. Needless to say he was instantly rid of all his illness.

Ramana Maharshi was hailed as an Avatara of Skanda by his distinguished disciple, Kavyakanta Ganapathi Muni. In his famous ‘Ramana Gita’. Ganapathi Muni asserts in his address to the Maharshi: Oh Brahman, through God given vision, I behold you again and again as Subramanya, the best of Brahmanyas, in human form” (11:7). Muthuswami Dikshitar, the great Carnatic music composer was blessed by Skanda at Tiruttani. Appearing as an old man, the Lord dropped a piece of candy in the month of Dikshitar on the steps of the temple. Dikshitar, who instantly became composer of soul-stirring songs on Devi, Skanda and other divinities. He used ‘Guru Guha’ as his signature in all his compositions.

The great Tamil scholar, Ki. Va. Jagannathan was a great devotee of Tiruppugazh. He quoted Seshadri Swamigal as saying that Tiruppugazh is Mahamantra, each letter of which has been approved by Skanda. When his mother’s life was ebbing, Ki. Va. Ja sat at her head and recited Tiruppugazh continuously. His relatives had to intervene and say to him: “Yama is afraid of coming near her as you are reciting Tiruppugazh. Stop the recitation and prostrate to your mother.” Immediately the soul left the body.

Vallimalai Sachchidananda Swamigal spent his lifetime at Vallimalai worshipping Skanda and got his darshan. He got rid of his persistent stomachache in twelve days by praying to Skanda and applying Vibhuti. He propagated Tiruppugazh with great enthusiasm. Pandrimal Swamigal used to materialize typewritten articles on Skanda in five minutes whenever required. Vadalur Ramalinga Swamigal had darshan of Skanda as brilliant light and composed Tiruarutpa. Porur Chidambaranath Devar was another famous Skanda devotee, who has contributed to the rich literature of hymns on the lord. Credit goes to Kripananda Variar for popularising Kanda Puranam and inspiring Skanda Bhakti through his scintillating discourses.

The list of notable Skanda devotees is endless. Come! let us pray at the lotus feet of the child Kumara for everlasting devotion and knowledge of the Supreme.
source: http://murugan.org/research/kannan2009-b.htm

Monday, June 13, 2011

THE SIDDHA-NATHAS AND THE DRAVIDA-VEDIC CONNECTION

There has often been some confusion over the Shaivite Natha and Siddha traditions in India, that are supposed to have originated from the pre-Vedic peoples.

However, looking back to the Vedic texts, we find only a continuity in these traditions.
Agastya, the founder of many of these traditions in Southern India, is a Rig Vedic Aryan Seer, who was hence well-versed in Sanskrit. In the South, he is connected with the creation of the Tamil language, along with Murugan, the war-God known in the North as Skanda.

Murugu, Murugan the Tamil term means “beauty”and is reflected in pure Sanskrit terms such as:
MaNjiman (Sanskrit)
Marut (Beauty), Marutvan (Sanskrit)
Murti (Beauty) (Sanskrit)
Maughda (Charm, beauty) (Sanskrit)


The Maruts themselves are the sons of Rudra-Shiva, himself associated with Agni in the Rig Veda, and are lead by Agni, as Marutvan, which is perhaps from where the Tamil “Murugan” having the same meaning, derives.

Moreover, in the Vedic texts, Agni the Fire-God is also called Brahmanaspati (Lord of Prayer) and is hence associated with Vak or Speech itself – the Sanskrit language, thus having similar connections to the origin of the Tamil language of the South.

The Rig Veda itself commences with “agnimiLe” (I praise Agni) – “iLe” itself possessing a rare Sanskrit sound that is a common feature found in Dravidian languages of the South, but faded in use in later Sanskrit in the North – again showing the Agni-origin of both languages and peoples from a Vedic era.

Rudra-Shiva, in the Shatapatha Brahmana text of the Vedic era (VI.1.3.8-19) tells us that he was first born as a Kumara (boy) and was given nine names: Rudra, Sarva, Ugra, Pashupati, Asani, Bhava, Mahadeva, Ishana and Kumara, his ninth name.

Now, this connects Murugan-Agni with his importance in later Hinduism and also the association of him as a Supreme Deity – an avatar and son of the god Shiva.

Agni as Karttikeya, or son of the Seven Virgins the Krittikas, derives from the Vedas, where he is commonly associated with the Seven Maidens as his mothers.

His Nine Forms are also important, as we recall the tradition of the Nava Nathas or Nine Nathas in the North, a Yogic tradition of which began with Shiva and his nine manifestations as a Yogi. The idea for this, and the symbolism at least, hence derives from the Vedic era.


Tara is also a goddess later associated with Shiva as a Kumara or Boy. According to legend, Shiva drank the poison form the churning of the sea of milk, and was nursed by the goddess in the form of Tara who breast-fed him Amrita or nectar, until he recovered.

Such a tale is recounted in the Rig Veda ((V.2.1-2), where his names Kumara and Guha (hidden) first come into being, and the imagery of the mother-goddess nursing the baby Agni is described, as also giving him “amrita” – relating to the Tara episode.

Nilakantha is the name of Shiva in this form, meaning “blue-necked”, a name which also occurs in the second oldest Vedic text, the Taittiriya Samhita (IV.1.5) under the term “Nilagriva” meaning the same.

Other things associated with Shiva and the Yogic traditions in India are the great death mantra (Mahamrityunjaya), which asks the great god to deliver us from mortality to immortality. This mantra appears as a mantra of the Sage Vasishtha (brother of Agastya) in the Rig Veda (VII.59.12).

Agni-Shiva is also described in the Rig Veda as the Father, Mother as Saviour of humanity (VI.1.5), which reminds us of his androgynous nature in later Hinduism, where Shiva becomes both the Mother and Father – Shakti and Shiva in manifestation, and how both are inseparable.

When we look at the Vedic Rishis, and their mantras, associations with later Siddha and Natha traditions, and also their powers in the Epics such as Ramayana and Mahabharata, we begin to see how they are much like the Nathas and Siddhas of later times also.

Agastya for example, teaches Rama the Solar-King in the Ramayana text in the science of Brahmastra (the weapon chant). These astras are found everywhere in Vedic texts, especially in the texts such as Mahabharata, where the mentors of the Aryan cousins, Kauravas and Yadavas are taught these by Drona, Bhishma and Karna.

These arte part of the Vedic martial arts systems, which are traced back to Parshurama, historically, Rama Jamadagni, the son of Vedic Rishi Jamadagni of the Bhargava (Brighu) Seer family. Interestingly, in southern regions such as Kerala, he and his Vedic martial arts traditions are still honoured.

The Rig Vedic Maruts appear to have had this science, as per their description as Seer-warriors, as also the Dhanurvidya (martial science) is described as a Vedic science in the early Upanishads, such as Brihadaranyaka.

The Vedic Gods, such as the Ashwins, the founders of Ayurveda or Vedic Medical Science, are also portrayed like Siddha or Nathas of later times, with their mystical, almost yogic powers.

One verse of the Rig Veda (VII.67.5) asks the Ashwins to assist us in battle with their powers (shaktis) and actually refers to them as Shachipatis or Lords of the Shakti or Power.

The Shakti is the yogi’s power in later Hinduism, and here seeing it appearing as a feminine term also shows it’s importance in relation to the Vedic Gods, and the siddhis (mystical yogic powers), since the Ashwins perform many feats through it.

They make cripples walk (I.117.19) and the blind to see (VIII.68.2), and put together the body of the Seer Shyava that was sliced in three (II.118.24)
and restore the head of Seer Dadhyak’s with that of a horse (I.117.24), in the Rig Veda.

The Queen, Vispala is given a golden left by the Ashwins, after hers is cut off in battle (RV.I.118.8). She is then able to fight again.

If the Vedic Aryans were mere barbarians, then how is it that their military and medical sciences were so advanced? And if the so-called Dravidians possessed these sciences and gave them to the Aryans – why did they not fight the Aryans with them? Moreover – why do the Aryans possess such a Tantric and Yogic culture, from the earliest of stages?

This shows that the two cultures arose from the same culture.


Making a Southern Connection:

The oldest recessions of the Vedas, the Rig Vedic and the Krishna Yajur Vedic (Taittiriya Samhita) are both preserved in Southern India, especially amongst the Nambudiri Brahmins of Kerala, of which also includes the great Adi Shankaracharya (c.500BCE), who reformed Hinduism throughout India, at a time when Buddhism and Jainism were taking control!

These Brahmins, like many in the South, also trace not only their origin, but also the creation of their land-mass to the Vedic Sage Rama Jamadagni (Parshurama), who was mentioned earlier.


There is much in the way of Tantricism in Kerala also, but it is fascinating that Tantra itself appears merely as closer to Rig Vedic Hinduism, also, as noted, surviving to the South, and having reformers as late as Shankara coming from the region. Other Vedic scholars are such as Aryabhatta the famous astrologer, and Bhashkaracharya.

The area is also famed for being ruled by the ancient demon-King Bali, of whom brought down the decent of the Vishnu-avatar Vamana, the drawf, who defeated him. While some may claim that Bali was a non-Arya King defeated by the Aryan god Vishnu, let us first enquire, as to why he would also be the devotee of Vishnu in the first place, and his entire family, including famous grandfather Prahlada also was? As also, his entire family always had Brighu Gurus, one of the oldest Vedic Seer families? Hence, this also connects to why Kerala Brahmins link themselves to Rama Jamadagni, of the Brighu Seers, and his martial sciences, which perhaps grew under the influence of Bali, and other such kings.

Another famous character in the South is Asuramaya (The Wise Asura). He is non other than Ushanas Kavya, the descendant of Brighu-Rishi also. In the South he is revered for being the creator of the sciences of astrology (Jyotish) and Architecture (Stapathya). In the Rig Veda he is also called Tvashtar, the creator-god, and creates the thunderbolt for Indra.


We therefore see that the ancient Natha and Siddha traditions of the South, as also the North, derive from Vedic Hinduism, and that the Northern and Southern peoples derive from the same origins.

It appears however, that the South preserved the older side of the Vedic culture through the Brighu and Agastya Seers, whereas the North took upon newer recessions, such as the Shukla Yajur Veda or White Yajur Veda, through Yajnavalkya.

Yajnavalkya himself, also author of famous texts as Shatapatha Brahmana and the Brihadaranyaka Upanishad, which have yogic and mystic siddha-like sciences everywhere, descends from the older Taittiriya Tradition of the Aruni Rishis. These Aruna Rishis themselves, as the name suggests, seem to have originated in the South for a start, around Arunachala.

We also note that famous Shaivite chants such as Shri Rudram, and Vedic Solar Yoga, lie in the older Taittiriya Samhita also, and also show the later correlation of this area, with Shiva.

Arunachala is also the region of Siddhas and Nathas, who are said to dwell there. Could these be the ancient Aruna Rishis to whom Vedic Seers as Yajnavalkya and others looked back to?

Certainly, it seems to fit with the entire tradition, and shows that the Siddhas and Nathas were merely later versions of the Rishis of ancient Vedic times.

Once again, it further asserts that the Dravidian people are just older “Vedic stock” or the proto-Aryans, as opposed to non-Aryans! In fact, the southern Iyer Brahmins etc. derive from Arya.

The South and the Origin of the Aryan Rishis:

The ancient Tamils of the South tell us of tales of a sunken kingdom that lay to the South-East of India, of which recent Mahabalipuram ruins seem to have shown. This land was known as Kumari Kandam “The Virgin Landmass” or Ilam.

Ancient India was also called Ilavarta (The Land of Ila) by the Vedic Aryans, named after their Protogenitor Ila, the daughter of the first-man, Manu. Manu in this era, is known as Vivasvan or the Solar-Manu (The Vedic religion being solar).

Interestingly, Ila is also a goddess that relates to speech and wisdom in the Rig Veda, and closely associated with Saraswati, the goddess of whom Hindus credit the Vedas, the Sanskrit language and alphabet. Ila-Saraswati is also Vak (speech) in the Vedas.

Recently, we know the Saraswati River has been found, and running through the area identified as the Vedic or Indus Valley civilisation, where the language originated. So then, what is Ila’s connection?

It appears as mentioned earlier with the Agni-speech connection of both Tamil and Sanskrit, that Ila also connects the two, as the older area where the proto-Rig Vedic language (from which Sanskrit and Dravidian tongues arose) and culture came from. The key is also in the term “agnimiLe” which contains the term “ILa” – the older Vedic term for “Ila” in classical Sanskrit, possessing the famous sound found in Dravidian languages.

What is more, Manu (the first Aryan) in Bhagavata Purana (VIII.24.13) is stated to have been a King called Satyavraya from the Dravida province (Southern India) who sailed North to avoid the floods, and to whom the Matysa (fish) incarnation of Vishnu appeared to (even in Shatapatha Brahmana).

Agastya and Brighu Rishis in the Rig Veda, are also portrayed as being put in a kumbha (pot) to escape floods, by their father Varuna, the god of waters. Agastya in Southern tales, also escapes this same southern flood!

Getting back to Manu and Ila, we find in the text Brihadaranyaka Upanishad (VI.4.28) Ila mentioned as 'Maitravaruni' meaning 'daughter of Mitra (Sun) and Varuna (Waters)'- showing she is cognate to both Satyavrata and Vaivasvata and connects the two, and shows the first 'Aryans' or Vedic people came from Southern Indian practices.

Texts as Vishnu Purana and Ramayana also tell us of another King Satyavrata, also known as Trishanku, of whom Seer Vishvamitra gave bodily accession into a heaven the Seer himself created, since he had become an outcaste and Indra rejected him.

This seems related to a flood tale, and also a tale of “New Lands” created from the old lands of Indra, which is perhaps the North and South. Vishvamitra’s Heaven is perhaps the Sarasvati region, and Satyavrata the new King.

Satyavrata is descended from the Solar Dynasty of India and was father of Harischandra, another famous King of ancient India, associated with sacrificing his own son.

This all, also connects the oldest Brighus with the flood, and explains their presence in the region of Southern India. Mahabalipuram in Tamil Nadu, and the rule of King Bali in Kerala in the West, perhaps also relates these events to an older pre-flood era, when this greater land-mass existed, or just after.

That the southern Siddha Yogis were also associated with this culture, and again descended from Agastya etc., and having connections with the Aruna Rishis, shows them as the first of the Rig Vedic Seers and fathers of the Aryan or so-called “Indo-European” peoples themselves!


The fact of the oldest Aryans as Mediterranean peoples:

While these theories contradict the idea that the Aryan peoples were a Nordic race, let us remember that other Aryan peoples such as Keltic peoples of Britain also have more in common with shamanism or “Tantra” and Yoga, showing that the older Aryan culture was of such a type.

This would propose the Kelts as Dravidian peoples, if we believed those subscribing to Aryan-Invasion theories.

The Iranian Zoroastrians also had their magic, and even the term ‘magic’ itself, derives from the “magi” of ancient Iran.


The Greeks, Romans, Iranians and the first people of Britain were also of the darker Mediterranean race, the same as the Hindus of India. If they did come from the South of India, it is natural their skin would lighten in the North, and hence we see the peoples of Northern India resembling the peoples of Southern Europe.

Even today, the people of Wales, the most traditional of the Keltic people, have strong Mediterranean blood in their veins, which has been there from pre-Roman times. This also questions the Aryan-Invasion theory of Nordic peoples in early Britain, as much as it does in India!

Old Irish is also very close to Sanskrit, and shows it as perhaps an earlier offshoot.

The ancient Kelts also called themselves the peoples of Dana or Danu, who is the ancient Vedic goddess who mothered the demons (Danavas), including Vritra, the great serpent. This is also associated with a flood-culture, and shows that the scholarly tale of the Dravidian people of India as “Danavas” and non-Aryan, as completely incorrect!

By race alone however, we can see that the languages of Europe, and the oldest people and civilisation-builders there, were descendants of the Southern peoples of India, categorised as “Dravidians”.

Interestingly, this same Mediterranean race of earlier times that included the Basques, Etruscans and Guanches of Europe, and the Sumerians of the ancient Middle-East share a strong language similarity of ancient Dravidian tongues – showing an even older wave of these people from the region towards the West. This possibly also included, or at least was the origin of the Hamitic people such as the Egyptians, Ethiopians and Somalis of Africa.

We note that their Pyramidal architecture reflects the ancient Vedic Aryan or Dravidian styles and their variants in south east Asia, such as Borodobur in Indonesia. These styles also act as an “intermediate” between the Egyptian in the West and Meso-American styles, with Dravidian, but that is another topic!

Conclusion:

From here we can conclude that the ancient Aryan peoples and Indo-European languages derive from the ancient Indian peoples of India ,that are herein indigenous, and always have been.

The testimony of the similarity of languages, myths and continuity of ideas, and the same ancestor-ship between North and South Indians, as also the dominancy of the Mediterranean race found throughout the ancient Aryan peoples, proves this.

When we think about this however, we recall that the southern Siddha-Nathas and their traditions, the Vedic Rishis and the Keltic Druids all do seem to have been part of an older greater One-World culture!

To deny this is to deny the fact that the ancient Aryan peoples practiced any sort of black or white magic or sacrifice – which was the basis of their entire culture, and from which modern Tantric sacrifices ad practices derive!

It appears that the blunder here is also that scholars have looked to the more materialistic non-Siddha type cultures of Greece, Iran (Persia) and Rome, as opposed to studying other Aryan peoples such as the Kelts, who were more organic and spiritual.

That would naturally link these people with ancient India, and their origin in the now sunken regions of the South of India, which will hopefully be revealed in the future!

source:http://satyavidya.com/siddhanathas_and_the_dravid.htm