Siddhas and SufisA Critical Study of Siddhas and Sufis in Historical Perspective K. V. Ramakrishna Rao, B.Sc., M.A., A.M.I.E., C.Eng.(I)., B.L., Introduction: About Siddhas and Sufis, so far Mohammed Abdur Rahman (1924), M. Shams (1976), A. M. Parimanam (1976), R. Manickavacagam (1983), C. Nayinar Mohammed (1993), P. Kamalakkannan (1993), M. M. Ajmal Khan & P. M. Uvwais (1997), M. S. Bhasir (1999), Mohammed Ibrahim (1999), have conducted their studies directly and indirectly1. Here, the comparative studies made about Hindu-Islam religions also are considered, as they contain references about Siddhas and Sufis2. Originating in the middle-eastern countries, developing in Iran, coming to India and mixing with the factors of local tradition, culture and heritage, Sufism has evolved into a syncretic system in India. The origin of Siddhas has much more antiquity than that of Sufis. Though, Siddhas and their traditions have been spread throughout India, and even in the entire world, as for as the Siddha literature is concerned, the study has to be restricted to Tamizhagam. The literature of Sufis is also available in many other languages, but it is studied within the limits of Tamil literature, and many interesting details are revealed about them. As here, the Siddhas and Sufis are studied in historical perspective, their original texts are taken as source material. The secondary sources are used for interpretations in the relevant contexts. The Siddhas: The scholars, those who have made studies on Siddhas, in their works so far have presented much contradicting details. Instead of critically analyzing their literature � i. in historical perspective, ii. fixing their dates based on internal evidences with other collateral evidences, iii. preparing a critical text or edition of their poems by pointing out the interpolations etc., they have simply mentioned that � the questions like, i. who are Siddhas, ii. what was their period, iii. who exactly sang which songs, iv. how many poems sang etc., cannot be answered and so on3. Still some others have confused the issue with racial, linguistic and other sectarian bias to mar the fruitful study4. Therefore, with the available evidences, we have to find plausible and possible answers to the questions with open mind. In Sangam literature, the word "Siddha" is not found. In Paripadal, in one place (20:47), the word "Siddham" is used to connote "knowledge". Tirumular in his work Tirumanthiram datable to 4th / 5th / 6th century5, uses many words to denote and expound the concept of Siddhars. He uses Siddhu, Cittam, Siddhasan, Siddhar etc. He denotes Siddhas through the expression "Siddhasan" (83, the number denotes the Sutra of Tirumanthiram). Then, specific word "Sivasiddhar" is used, the "Siddhar" is mentioned specifically. Then, it is used in many places (124, 284, 671, 1907 etc). As he mentions, "Sivasiddhar", it is evident that there were other Siddhar also. He answers in the next Sutra (125) about the spirituality level of others � Siddhar, Nittar, Nimalar, Muttar etc. Siddhar are those who have crossed the 36 tatvas. By telling that there no other place for Siddhu to reach finally other than Siddhu, he implies that the thinking power of man would be restricted to Cosmic mind. As there are no four "ca" as in Sanskrit, the scholars have not given proper meanings to the words � Siddha, Cittar, Siddhi, Cit, Citta etc. But, Tirumular uses these words properly in the context to convey the meanings exactly as follows: Cit = the best knowledge or thinking (that is different from "acit"), related to mind Citta = related to mind, sub-conscious mind and other layers of mind. Siddhi = the status of attainment of highest powers, a state of perfectness. Cittu = Mind, the state of mind, the state of attaining satisfaction of mind. Siddhu = miracles beyond the perceptions of man, the ability to perform such miracles. Siddham = thinking, finality, the state of mind, the refined thinking process of a perfected mind. Siddhar = the men who are in such status. Sufis: The word "sufi" is derived from the Arabic words differently6, and thus "Sufis" are also interpreted accordingly as follows: 1. "safa" = the purity of mind, therefore, the Sufis are those who have purified minds. But, safa -> safa -> safavi to call such persons as "safavi" and not "Sufis" is the counter argument. 2. "saf" = the rank or row i.e, the Sufis are the persons, who are in the front row before the God or ranked above all before the God. But, saf becomes safi and not sufi. 3. Suffa = a chair to sit i.e, there would be chairs outside mosques, where the persons who sit there are Sufis. But, saffa becomes suffi only and not Sufi. 4. Suf = wool and therefore, those who wore wool cloth / dress are called Sufis. Abu Baker al-kalabadhi opines that this interpretation fits to the definition of Sufi to some extent. 5. Sufi might have been derived from the Greek "Sophia" is another argument. Anyway, Sufis are better understood by themselves, than the interpretation of the word Sufi. According to the research of Imam Queshayri the word Sufi was in vogue before 822 CE / 2nd hijiri. Syyed Sahabbuddhin Suhravarti notes that though the word "sufi" is not found in Quaran, the word used "muharif" connotes the same meaning, as "such people are near to God" 7. He also points out that usage of such word was not in vogue even after two hundred years after the death of Prophet i.e, up to 9th century8 (632 + 200 = 832). Ajmalkhan points out that during 7th century only, such group might have been originated. But, it was not known as "sufi". Sarraj points out that the word "sufi" was used even during the period of Tabin i.e, the successors of the friends of Prophet, refuting the argument that it was used first by the people of Baghdad. To show that the word sufi was current in the pre-Islamic says, he quotes from the "History of Mecca" by Mohammed bin Ishaq bin Yasar, and from others, how Sufism and Sufis interacted with Tamizhnadu is discussed. Al-Qushairi explicitly states that the word tasawwuf had been used before 2nd / 8th century10. Similarly. But. Ajmalkhan14 records that the principle of Islamic tasawwuf started spreading during 16th and 17th centuries.e. it is surprising. The credit of usage of Sufi principles first in poems goes to Pir Mohammed Appa16. If this story is true. 5 to 17th. Therefore.500 = 1483) i. It can be said that the origin of Sufis in Tamilnadu has been there from 17th to 20th centuries17. Now. they must have entered only after that period in Tamilnadu. poets and Sufis in India had been only after 13th century. He notes in another place15 that the coming of Muslims in Tamilnadu itself had been the forerunner for establishment of Sufi principles. Zamakhshari and Firruzabadi based on their works. This view is supported by abi al-Farab ibn al-Jauzi. During these days a Sufi used to come from a distant place in order to go round in the prescribed manner. 3. According to him. and was used for men of excellence and virtue9. 5. had helped the development of Islam with political patronage in Tamilnadu. on South India and his march up to Rameswaram in 1311. Therefore. from 15th century. why such contradicting views have been expressed is analyzed: 1. Scholars point out12 that penetration of Muslim preachers. Sarraj points out. those among the Sunnites who took extreme care in keeping their contact with God alive and saving themselves from the paths of negligence came to be known by the special name of ahlal-tasawwuf. 6. The rule of Sultans in Madurai from 1310 to 1358 had an impact on the Tamils culturally. 2 to 16th. 2. Most of the available Islamic Tamil literature belongs to 19th century. but tasawwuf only in 8th century. All poets who composed Islamic literature were not Sufis. Hujwiri traces back the use of the word sufi even to the Prophet11. one to 15th and few to 12th centuries. Purnalingam Pillai18. 3. that he is not considered as . There are internal evidences to show that the coming of Muslims had been there since Sangam period. 3 belong to 18th. But. it is evident that the word sufi was prevalent before 6th / 7th centuries. 4. then it is evident that the word "sufi" was current in the pre-Islamic days. so that nobody was left there to pay homage to the Ka'bah and to go round it. And this name for these leaders of the pious became well known before 200 / 815. but he never records them as Sufi. Yacob Siddhar has been considered as "Tamil Siddhar" and his poems have been included in the Tamil Siddha literature. Muthukumaraswamy notes13 that Sufi literature in Tamil had been prevalent during the last five centuries (1983 . 4. though he mentions several Mohammedan Tamil poets including Mastan Sahib. scholars have expressed contradicting views about the position of Sufism and Sufis in Tamilnadu: 1. 5. M. Sufism and Sufis in Tamilnadu: The attack of Malikaffur. S. 2. they might have used Sufism as one of such dialogues. R. Sufi mystic literature starts only with 17th century. all Tamil Sufis of the material period were not Tamil poets. therefore. As Muslims had to interact with Hindus.that there was a period in the history of Mecca when every body had gone away from Mecca. laboured there as Yacob. Therefore. Ramadeva be as "Hindu Sufi". As the word sufi is not used in Quaran. from the Sanskrit literature. They have used / given the exact terminology. thus. It is also accused that the elite. They gleefully take one poem of Siva Vakkiyar. they coolly forget the other poems of the same poet which declares the efficacy of Rama nama. Therefore. he / she can easily understand how these views are false. The precept. 1. Just. chronology etc. As the concepts of One God. but as "Siddhan". some examples are given as follows. because before Mohammed Nabi. They have liberally adapted and adopted the subjects of theology. 9. 3. the temples were built only at or on their tombs and so on. attributing his songs to the period of 15th century is subjected to a critical study. built temples. 5.? 8. the Tamil Sufis might have had reservation about the usage of it in their literature. "Natta kallai deivam enru nalu pushpam sattiye". yogi. 7. tantras and yantras23. Siddhas and Hindu Religion: Siddhas have been depicted as Tamils and Dravidians. educated and high strata of society do not read Tamil Siddha literature. There are no works in Tamil dealing with such subjects. then. Oneness of humanity.. in fact. it is surprising to note why they have not used the word Sufi.. Universal brotherhood. had been there during Vedic period. Siddhas have been abundantly described in the Sanskrit literature and depicted in the paintings and sculptures of Maurya and Gupta periods21. cosmogony. the place where both sit . 7. Monism etc. 8. It is surprising and interesting to note that the composers of the so-called "Tamil Sufi mystic literature" as categorized by the Muslim scholars. they are against Vedas. returned to India and attained samadhi at Azhagarmalai. but. propagation of such views by Siddhas could not make them against Vedas. Sufism. absence of idol worship etc. Had Ramadeva gone to Mecca in 7th century itself.Sufi and his poems not included in the "Sufi mystic literature" 19. details and symbols in the fields of Yoga. if Yacob can be mentioned as "Muslim Siddha". 6. then. cosmology. arivali. give importance to it or research in related fields. The Tamil Siddha literature amply shows that Siddhas themselves have names of Itihasa-Puranas and associate their lives with them. concept and evolution of Siddhas have been only based on Sanskrit literature and developed into present status. 6. mastan. Then. Sanskrit. unfounded and baseless. Pranayama and related psychosomatic subjects22. how such acts could be consistent with the concepts of One God. Brahmins etc. It is totally wrong to assert that Muslims started to come to Tamizhagam since Sangam period. if anybody reads the Tamil Siddha literature at least once. that God is neither Hari or Hara. Aryans. it is evident that the concepts Sufi. kamil and Tamil words Gnani. They themselves point out that Siddhas sculptured many idols. siddhan. Though. They give the same pictures in the usage of mantras. 10. there was no Islam20. 4. 2. had not called themselves as Sufis in their poems. Sufi mysticism etc had become popular only in 19th � 20th centuries and started associating with Islamic mysticism only at the end of 20th century. they have used non-Tamil words Peer. But. . 5 kosas. Kumudhaprabha. 10. Ch. their commander is Kartikeya. the Siddhas are Nirmanakayas or the "spirits" � in thr sense of an individual or conscious spirit � of great sages from spheres on a higher plane than our own. 5 rasamangal. are totally unhistorical. Verses. Siddhas are holy saints on the Earth as the celestial yogis in the Heaven. 3 malas. Hadis and Shariat26. 5 gnanendriyas. In India Shah Waliyullah Dellavi (1703-1762) started a movement25 to eradicate the tomb / Sufi worship. completely.5. Kinnnaras etc. powerful Gandharvas. They are located in Jambu Dwipa on the Jarudhi. In view of the above. Similarly. P. 5. Sufis and Sufi principles and symbols. unlike other Islamic scholars. to show that Tamil Siddhas are different from Hindus or they are separate race. differences are pointed out. 96 tatvas of body. wisdom and power23B. 5 tanmatras. 3 mayas. 5 butas. 3 karmas. Some references are given to bring out the point: 1. According H. Siddhas belong to Fourth root-race datable to 4000 BCE to 4000 BCE. It accuses that Sufism accommodates pantheistic ideas and symbolism. In other places. 5 kanmendriya details. because.7). Puranas also describe Siddhas grouping them with Devarishis (Vayu Purana.41:6673). emphasized that Arwi scholars should follow some fundamentals including the following27: 1. 5 andakarnas. They are also grouped with Devas. 2. 10 nadis. In Siddha medicine.I. compromises with kafirs / idolaters and thus dilutes sacred Islam. 6 adharas. According to occult teachings. however. Islamic scholars decide that Sufis should act within the ambit of Islam and Sufism within the parameters of Quaran. How the cakras drawn in two dimensions evolve into three dimensional figures have been shown. Blavatsky23A. 8 siddhis etc which have been described by the Siddhas have been taken from the Sanskrit mantra-tantra-yantra works. 5 karmendriyas. 3.tohether. who supposed to control them. 9. Wahabi movement opposed it vehemently. 3. which have to be analyzed clinically to understand the formulations. 7 cakras. specie etc. however. Demons. 4. the continuing beliefs and practices among the converted Hindus and other Muslims.. 10 vayus. It does not recognize the cult that grows around the tombs of Sufis. According to Shvetashvatara Upanishad (Ch. This is the distinguishing feature of Sufism. 3 patrugal. Sufis and Islam: The orthodox Islam opposes Sufism. Uncompromising Faith in Monotheism and in Muhammadur Rasaullah being the Final Prophet of Allah. who voluntarily incarnate in mortal bodies in oirder to help the human race in its upward progress. they are mentioned with Caranas. 3 gunas. their worship and other festivals and activities taking place around them24. the One who is at Tillai and at Tiruvarangam are the One only. Tayka Shuayb Alim. The concept of world. their innate knowledge. Sitanta mountain peaks and caves. 24 tatvas of atma. 5 avathais. their derivatives and their effect on human beings. the Siddhas are those who possessed from birth of "superhuman" powers. Hence. Yakshas. as also of "knowledge and indifference to the world". Pannagas. 9 gates of body. conversion of baser elements into gold and other activities30. codified and institutionalized. Nalayira diya prabandam and other Bhakti form of literature. Sufism or Tasawwuf represents the spiritual aspect of Islam. The language. even as a Sufi (Mystic) or a Wali (Saint). it can be safely placed before them. after becoming a Tamil poet. The Chronological Setting of Tamil Siidhas: With the available internal evidences. In this context also. Then. The Siddhas. medicine and other scientific fields are clearly noted. Therefore. Indians started facing with different religious and political sects. the Indian arts and sciences had been at the peak and they were disseminated in other countries. though such nomenclature was not mentioned in the then extant literature. continues to be governed by the Laws of the Shariah. first an expert in Theology. it has to be noted as to whether Muslim Tamil poets have rendered Sufi literature as Tamil poets or after becoming Sufi. he. the link between Middle East and South India is established. The movement of Chinese groups increased with trade and other contacts. then. The maritime activities of Cola kings in the South East Asian countries also gave a fillip to the activities of Siddhas and their movements. morphology. The International Brotherhood of islam. The Saiva Siddhanta philosophy started developed (13th-14th centuries) attracting others. From the Sindhu invasion of Muslims. etc. 4. This impact could be felt in Tamizhagam also. As the work is evidently different from Tevaram. This earthly life is not eternal but only a passing phase and of momentary instance and the life after death depends on the deeds done in this world. If the sojourn of Ramadeva and Yacob is considered historical. the chronology of Tamil Siddhas is divided into following periods28: 1. syntax. which believes in all humanity being one. However. originated from one father. However. 3. they rendered such poems. Medieval period up to 13th century: This period coincided with the alchemy activities and Chinese contacts and interactions. the comparison of them with Siddhas fits into the critical study. So long as a person is in the state of consciousness. China and South East Asian countries through Assam31. Indians sojourned from South India to Tibet. alchemy. Prophet Adam. mercury had to come from China. Its relation to tantras. all belong to Islam.. In those days. The Saiva Siddhanta started moulding the philosophy and theology of Saivism in Tamilnadu. clearly show that it belonged to earlier period.2. totally devoid of all parochial and abominable considerations of caste. Agama sastras were interpreted according to Siddhanta and . he should render poems in Tamil. who followed the tradition of Tirumanthiram are covered under the period29. then a Muslim Sufi should be. The Siddha medicinal system was distinguished. Ancient Period up to Tirumular: Tirumanthiram definitely proves the existence of Siddha system. the Indian society was slowly witnessed with the invasion of aliens from the northwest. yoga. 3. Tiruvacakam. Indian factors of culture. certain groups started indulging in the preparation of elixir. So if these rules are applied. 2. heritage and civilization could be found in many countries. Period 7th to 12th Centuries: Till the Muslim domination. tradition. as Prophet Mohammed (PBCH) period is 570-633 CE. and then started introducing changes with the usage of Arabic. Sufis must have existed even before the advent of Islam. there was no Nabi / Prophet. he could not have met any other Nabi after that period. the Sufi doctrine has been dealt with in poems by Pir Mohammed Appa. However. When. 4. 2. His works � Gnanappugazhcci. the sojourn of Siddhas to Mecca may not be impossible. Up to the Period of Pir Mohammed Appa (1576-1664) 35: Definitely. Modern period up to 20th Century: Most of the Siddha literature was produced only during this period. for the first time. they were encouraged to produce more literature in the respective converted religions33. Thus. again. The Chronology of Tamil Sufis: As already explained.3. Urudu and other languages. they followed the Tamil literary tradition totally. They also employed Tamil poets32 to write their literature in Tamil. Hindu religious leaders voluntarily and otherwise started reforming their traditional practices. 2. Initially. Gnanamanimalai have been composed within the ambit of Islam and also Sufi poems. Siddhas and Siddha like literature had also increased. the Siddhas in question had chosen only Tamil. They started learning Tamil. Siddhas. Christianity and Islam created a great impact on Hindu religion. the Sufis after Islam were divided into two groups: 1. the Siddhars of this period have been creation of these factors. the chronology of Tamil Sufis is divided as follows: 1. . and heritage either because they lived in such areas or converted to Islam from those areas. Hadis and Shariat and it is referred to as Tasawwuf. There are other references to the effect that Bogar also visited Jerusalem and Mecca driving his smoking vehicle and met Nabimar . Suddenly. The Sufis who spread the message composing poems within the ambit of Quaran. The Saiva Siddhantists also wrote in Sanskrit and Tamil. Therefore.227).temples built and rebuilt reviving tradition. he had the words / voice of Prophet (?) and converted himself into "Malucka" (=Muslim) to become a disciple of Nabi / Nabimar (Bogar. then that period must have been 7th century. as suggested by scholars do not suit the descriptive details as given in the Siddha literature. Therefore. As explained above. Gnanapputtu. As Guru Nanak (1469-1539) had visited Mecca34. The Sufis who composed poems with the influence of pre-Islamic and non-Islamic factors of culture. therefore. this type of Sufis could be found. even among the Tamils. After him. Arabic and other sources. some of them were converted. who based their interpretation on Vedas wrote in Sanskrit. But. these details are to be cross-checked with the Persian. The literature produced by the respective groups throw much light on the material period. Therefore. The period up to Yacob (7th / 12th / 15th / 17th century): Had Yacob actually gone to Mecca and met Nabi / Nabimar. it has to be checked in the Arabic literature about the authenticity of the visit of Ramadeva / Yacob.222 and 3. Gnanppal. Interaction with Islam and Christianity. taking all such factors. the missionaries of both religions worked maximum to exert their pressure on Hindus and social institutions. when they asked about him. The other dates 12th / 12th / 17th centuries. In fact. he replied that he had come there to see Nabi. tradition. they have been unison with the Indian mystical thought. they have not mentioned non-Siddhas or the persons. . "There is neither Hari nor Hara". both are equal". Are the Siddhas' Mysticism and Indian Mysticism one? The poems of Siddhas. how they should be. "sinners".non-Siddhas and Sufis � non-Sufis: Siddhas have clearly recorded the details in their literature like � Who are Siddhas. such expressions have been used. and also the useful medicinal system. not only in ordinary Islamic Tamil literature. "Narayana and Namasivaya are one and the same" and so on. Such specific exclusive claims are mostly found in the alchemy related works. In fact. cheap medicine. In fact. The Siddhass have rendered the poems on the subjects of Yoga and Pranayamam and explain their subtle methods figuratively keeping Sakti in their minds. the wonders of geology and cosmology. The explanation given by Mohammed Ibrahim alias Karunaiananda Bhupathi in this context is relevant to be noted. have attempted to connect other branches of Hindu religion. Sivavakkiyar clearly mentions at many places that. Siidhas . Indian mysticism revolves around the concepts like � how to know God. the non-Sufis are specifically mentioned or referred to as "kafir". From Gunangudi Masta (1792-1838) to 20th century: The Sufi / Mystic poems of Gunangudi Mastan has created an impact on the minds of mystic quest of every religious pursuit without any differentiation. they have not used any common word or expression to denigrate them. research studies started with the reprinting of Tamil Sufi literature. though appear to have been dominated with Saivite philosophy. which compare Vaishnavite and Saivite branches of Hindu religion. Modern period � After 20th Century: After the establishment of definite idea of Tamil Sufi literature. what is the relation between God and man.God. They have incorporated high philosophical concepts like . Therefore. protective medicine. His mystic symbols have been widely appreciated. God's creation. the health and hygiene of man. That one who has Cakra and another both live together". the birth and death of man. the prolongation of life in their poems in simple language. But. In Islamic context. "Whether Black or Red. It is hoped that they would not have used them in such a narroe sense. though orthodox Islam opposed. As they have interpreted and explained with the methods of mantra-tantra-yantra. There are specific poems. how to reach God.3. if such techniques fell into the hands of greedy and wicked. even in Mystic / Sufi literature. As the method has been always to go from "known" to "unknown". as they have also worked for the unity of humanity. there have been more Hindu disciples to him than Muslims and so also followers even after his departure. it is intriguing for Sufis to choose such terminology to use in their mystic literature. As alchemy and other elixir making techniques were guarded carefully. "halfbaked scholars" etc36. time. who were not Siddhas with any specific name. why man is born and died. as otherwise. they would be misused. "kufru" and other expressions with these adjectives37. "comprehensible" to "incomprehensible". there are exclusive claims that "these poems have been composed only for Siddhas". 4. They have also attacked the social stratification based on work etc. Though they have criticized that the secret language of the Siddhas would be understandable only to learned persons and not to other "simpletons". and so on. what is the purpose of his life on the earth. the manifestations of God. "He is the Lord of Tillai and also that of Tiruvarangam". such expressions explicitly denote to non-Muslims with the implication of non-believers. However. M. the higest heaven (alam-Ijabarut). it is found both in science and mysticism in search of truth. However. a�Farabi. Middle-Roaders: Al-Ghazali. as the difference is pointed out by the Islamic scholars. the rituals and festivals connected with their tombs. Ibn Sina. Hamidudin. Ibrahim bin Adham. the invisible world (alam-I-malakut). Mystic saints / Philosophers: Al-Khindi. it is discussed here. Islamic Mysticism. Sihab al-din Suhrawardi. though. As Sufism developed around Sufis. their speeches. There are according to them many degrees of the knowledge of God and approach to . Shaqiq of Bakh. 3. 2. As Indian tradition embraces and unifies the concepts of science and mysticism. the Tamil Sufism has such factors."manifested" to "unmanifested". Islamic Cosmology. Islamic philosophy. They believe in the existence of numerous worlds. their tombs. Muslim Philosophers and Sufis have also been differentiated accordingly. Bayazid Bistami. Of late. Ibn Rushd. the South Indian and particularly. A passage is quoted for this purpose40: "The true philosophes are those who adhere to the philosophic teaching of the Greeks. etc. the names of the Sufis before al-Hajjaj are Hasan of Basrah. Muhammed ibn Zakariya al-Raji. many times. Islamic Aesthetics and so on. culture and heritage. Junaid of Baghdad. of prophets. Ibn Tufail. orthodoxy has tried to bring such groups within the ambit of Islam through Islamization. such trend is noted in the poems of Siddhas. The names mentioned after him are abd al-Khadhir Jilani. Persian and Indian Sufism has definitely influenced by and incorporated local factors and symbols of tradition. M. Similar subjects handled by the Sufis are re-interpreted under Islamic theology. the world of divinity (alam-I-lahut) and the world ofessence (alam-I-dhat). points out that the Sufi researchers uses two words altasawwuf and sufi to denote mysticism in the Islamic context38. Abu Hashim of Kufah. Dhu al-Nun Misri. Miskawaih. M. Rabi'ah al-Adawiyyah of Basra. they are considered as un-Islamic. The works and modern books specifically mention tasawwuf or Sufism one side and tasawwuf that is within the ambit of Islam at another side. But there are those who are not content with this mode of inquiry and have gone far beyond it. Fakir al-Din Razi. Besides these mysterious formulas the novices are instructed in the performance of ascetic practices in order that by these two means their hearts may beenlightened by the visions of the unseen world. which is the abode of angels. Similarly. Islamic Metaphysics. Because of the influence of non-Islamic factors. Nasir al-Din Tusi. Sufis: The Sufis are divided into two categories � before al-Hajjaj and after al-Hajjaj. Ibn Bajjah. These are the Sufis whose religious leaders (murshid) invent various formulas (dhikr) to be repeated by their followers. and poems also developed and published by the followers. Harith Muhasibi. Sharif divides Islamic Mystics into three groups and lists as follows39: 1. acts. Are Sufi Mysticism and Islamic Mysticism One? The question is redundant in the true mystical way of quest. ibn-Arabi. the world of humanity (alam-I-nasut). in which individuality is lost (fani) and the soul becomes absorbed (wasil. I was going along quickly. Omar Khayyam belonged to Neshabour / Nishapur. His hair was hanging down upto his shoulders. A lion was with him. The great sages and mystics appear to differ at higher level. Sufism. . "Quite right. Ibn Batuta records about the meeting of Shaik Mohammed Majdhubi at the city of Pathan. the wooden foot will be exceedingly feeble".e. while you were hobbling along behind me with a stick' The Sufis practically consider themselves as the religious guides of the age and successors of the prophets. Thus. who always would be in the status of ecstasy. it eats with them. the final stage being that of reality(haqiqat). prove the existence of the above-mentioned worlds by reasoning (istidlal): the Sufis say that they actually behold them (mushahidah) and speak disrespectfullyof mere reasoning as compared with sight. and he began to describe them. that the former confine themselves to reason and argument and have nothing to do with the ascetic practices of the mystics. Hence the possibility of their meetings are considered critically. The historical documents have well recorded about the movement of people from middle east to India and vice versa41. "I am traversing the worlds". The influence on the poems of Jalaluddhin Rumi. To which the Sufi replied. when he sojouned there. the author of "Mathnavi". If the works of Pir Mohammed Appa. All the philosophers of the present day follow the teaching of Mulla Sadra. his date is variously mentioned as 7th / 12th / 15th / 17th centuries. the Quaran and the Traditions". " I too was traversing the". but it is not so. he would have met Sufis. The philosopher rejoined. The following story is told of the Sufi. Though. both Sidhas and Sufis could be considered or compared together and any religious fetters do not bind them. "The foot of the reasoners (i. The Sufi remarked. muttahid. Hafiz. whose system. One among the m was rearing a deer. philosophers. called the "exalted philosophy (bikmat-Imutaliya)". no difference could be found. the mentioned details44 are to be noted here. Historians have established well about the connections between Persia and India since time immemorial42. Both deer and lion lived together". an eclectic one. aims at reconciling Greek philosophy. mustaghraq) in the deity. and expounded in a work named "Asfar". In whatever way. Thirty Darveshs are with him. about the sojourn oif Ramadeva and Bogar has already been mentioned. converted himself into Yacob and then returned back to India as Ramadeva. The beliefs and tenets of both are the same. The philosophers. That is why at higher level. Moreover. himself a Sufi says. But. "I met Shaik Mohammed Majdhubi. the nature of truth seeker's aim is one only. He belongs to the group of Fakirs. Abu said-Abul-khaor and the philosopher Abu Ali-Sina. definitely. some times. Iran. Omar Khayyam has been pointed out by many scholars43. the great people are divided and differentiated as mystics. you were doing so. Gunangudi Mastan and others are seen in this perspective of higher criticism. Ramadeva went to Mecca. for example. then. Sufis and so on. The main difference between the philosophers and the Sufis in their search for truth is this.Him. who has come from Nishapuri at the city (of Pathan). Have Siddhas and Sufis Ever Met together? From the poems of Siddhas. As it is a pert. the philosophers) will be wooden. Gnana Vasittam. When they died. the city "Pathan" might be "Kayalpattinam". a Muslim cut off of his hand. he proceeded as if nothing happened. he could not have understood the nuances of the subjects in question. the Sufis in Tamizhagam during the period would have met Siddhas and such possibilities had been many. definitely. Realizing the spiritual power of the Saint. Vicara Sagaram. saints and others moved from place to place meeting different people of Tamizhagam. Tayumanavar (1608-1662 / 1705-1742). Therefore. he might have met Siddhas. Tayumanavar and Gunangudi Mastan sojourned parts of Tiruchy � Cadhuragiri. When the Muslim showed his hand. The Tamil work. Pranayama. The possibilities of other meeting with each other are also analyzed: 1. 5. Vedapuranam. 6. during 18th � 19th � 20th centuries. they might have met each other. As Muslim scholars have discussed about "Islamic Advaita" to counter "Advaita" of Hindu religion. Manimuttumalai in his younger days. Therefore. he sought apology. they have met with each other. 4. Purumalai. he simply put it on the cut off portion and it struck back to its portion. There are references that a Muslim continuously after Ramalinga Adigal to get the . As Tayumanavar met Siddhas of those areas.As the Sultan of the material period might be Giasuddhin Damakhani (1341-1344). as otherwise. Mohammed Abdur Rahman in his book. But the saint went away as if nothing happened. 2. 8. Therefore. Particularly. Melappalayam Shaikbu Ali Shahmadar Alim had read works like Kaivalya Navanitham. The stories of Sadasiva Brimendrar and Gunangudi Mastan resemble much46. because of his interest in the related subjects. logically and met-physically. Therefore. Pirappa Padalgal. But. As both belonged to the same periuod. Shaik Mohammed Majdhubi could be a Sufi. philosophers and others during the material period. 7. Nagamalai. whether they or their disciples knew each other or worked together is a point of debate and further research considering the contemproneity and other factors. Ozhivilozhukkam.). Gunangudi Mastan Padalgal. The mystic poems of Gunangudi Mastan (1792-1838) have many Yoga. 10. two toms were erected and they are still known as "Irattai Mastan" (Two Mastans) in Tanjore45. Siddha-Sufi meetings in his context are explicit and must have taken place. even before the advent of Islam there. Kumara Gurubarar (1686-1779). Gunangudi Mastan could have also met. Tantra methods and explanations. Indians were there in the Middle east. "Kaivalya Navanitham" has great impact on all Saints. During the sojourn of Sadasiva Brimendrar. Mantra. During the Abbasid period many Indian Scholars and Pundits were invited for the translation of Indian works into Arabic and further study. Gunangudi Mastan too attacked Christianity vigoruously. Yanaimalai etc. in this aspect. the involved Hindu and Muslim scholars might have met. It has refuted all other religious tenets philosophically. The meeting of Pir Mohammed Appa with Muthuswamy Thampiran. Hindus have accepted him as guru and followed his methods widely. There were two Muslim disciples among Sadasiva Brimendrar (17th � 18th Cent. 9. Siva Prakasar (1680-1746) have specifically refuted Christianity. 3. Yantra. "Muslim Advaita Mozhi" has discussed about such possibilities47. as such sages. Those who do not have and follow the Vedic principles. they must have known well aware of the poems about which they describe. Siddhas deviate from the traditional path / Tirumular tradition. About Muslim mystic poets. The available Siddha works have been composed by some poets and started circulated in their names and they are forged only51. They have also obtained "diksha" � initiation from them. Tamil Muslim mystics have composed their poems connecting the Siddha and Sufi mystical aspects. they should be cross-checked from each other source and can be used for further search. they are also to be discussed. rains stop. 13. In historical perspectives. poems of introductory nature. Not even a brick should fall from the compound of any temple. . though their works appear as poems. disciples and followers. They are in the pursuit of Siddhas. Takkalai Gnani Pirappa and Gunangudi Mastan have used the mystic ideas and expressions of Pattinattar and Tayumanavar and thus acting as bridge between Siddha Mysticism and Islamic Mysticism48. meetings and encounters. 12. As there are references about imposters. If anything happens like that.Rasavada technique from him. Fake Siddha works also increased accordingly. colloquial vocabulary etc. syntax. He accursed the destroyers of temples and breakers of idols in clear terms. Fake Siddhas / Sufis / Gnaniyar / Pirs / Yogis etc: As for as Masqueraded Siddhas are concerned. As the source materials. they contain very ordinary words and expressions just like prose. documents and other references are of recent origin.e. the fake Siddhas started increasing. the (good) rule disappear and so on50. There is a claim that Ramalinga was a third disciple of Arabic Sufi Thanikai Manippiran. they clearly prove that the Siddha-Sufi encounters had taken place. he has condemned them like anything. Moreover. There are many references that Karaikkal Mastan Sahib Valiyullah49 had met many Siddhas. frauds and cheats among the Siddha-Sufi literature. A consecrated Linga should not be removed from its place for any reason. That is why the researchers now declare that the original works of Siddhas have already disappeared. language. Therefore. he warns that sufferings would increase. 14. their authenticity could be verified easily to find out the truth. They have recorded the tearing down the palm leave manuscripts of many works in their poems themselves. it is evident that the moment. so that the time tested methods are misused by them. The ruler has to investigate into such activities. Therefore. It is better to cut off their gudimi (the tout) and punul (sacred thread). many Hindu poets have composed "Sattukkavi" i. Though such references had been Islamic biased. if they are facts. There are many Siddha-Sufi dialogues. there is no meaning for them to masquerade with saffron dress and other paraphernalia. He urged that it is the duty of the ruler to contain such imposters. the fake Siddhas started destroying the works of others. Purnalingam Pillai has gone to the extent of telling that Siddhas have done a great injustice to the Tamil literature because. Sufi Mystics have had Hindu friends. they were there even during the Tirumular period and hence. The genuine Siddhas also started destroying their own works fearing that their works should fall into the hands of quacks and imposters. 11. and switched over to the practices of rasavada. Yogi etc. they recite scriptures like dogs for money. the other religionists were very much interested in learning such . etc specifically denote Muslims and Ganani. Why this type of fake Siddha-Sufi groups should have increased during the 18th � 20th centuries period is to be studied critically. Here. Mastans. Kamils. Syeds. Those who differentiate God would die with disease in their mouths". The Shaiks. they misled the common people and exploit them with their spurious messages. Fake Saints / imposters existing in their own Religion: As there was respect in the society. Syed. Yogis etc would have been opposed as they had un-Islamic opinion and practiced connected methods with objectionable paraphernalia. Therefore. such methodology was adapted and adopted. head of mutts. dress. Gananis. that is why Sivavakkiyar has categorically refuted the communalist Siddhas and Sufis: "Is there your God and our God thus God existing separately. philosophy. Siddhas and others. the fakes would have imitated through name. Therefore. Masquerade to Grab the Secrets of other Religion: Indian religion was supposed to possess many secrets like elixir. The so called fake Shaiks. Ganani. Kamil. With facade of Sufis. one has to don the robes and mannerism of the religion of the majority and thus. How these groups could be divided is discussed now: 1. Fakirs.Similarly. Mastan. They are kafirs. they tried to don the robes so that they could dupe ordinary people with their expertise. Kamil. Maccaregai Sittan condemns them as the masqueraded Saitans. Particularly. It is evident that these groups indulged in nonspiritual activities. Fakir. Fakir. the following facts are evident: 1. Syeds. Non-Muslims might have been attracted towards Sufism and adapted and adopted such dress. Do not you know that the omnipresent God is one. who came as Shaik. 3. 4. levitation. 3. Mastan. behaviour and other external factors. they would have warned. practice etc. Yogi etc Muslim and non-Muslims. though they were not match with the genuine ones in intellectual and spiritual capacities. Can God exist here and there as two Gods for two believers. Gananis. As the orthodox Muslims did not want their mixing with Muslims. 2. Pir Mohammed Appa condemns. transmigration and so on. Fakirs. as the misinterpret scriptures. Yogis etc would have gone to the extent of appearing as Hindu counterparts or the difference would have been disappeared and thus. the Muslim mystics have criticized and condemned the fake mystics / saints as poli gnaniyar. 2. Masquerade as the Religion of the Majority: To get the confidence of Gurus. Fake Saints / imposters existed to cheat / undermine the Other Religion: As the other religionists wanted to know the theology. they followed the suit. eulogize falling at the feet of Pirs � thus. the words as Shaik. Pir Mohammed Appa and Maccaregai Sittan used strong language to condemn them. transmutation of metals. etc. the orthodix Sufis would have warned in their poems. Syed. Mastans. liturgy. Particularly. Kamils. flying. for conversion activities. such details are not supported by any historical evidences. There are works with names ."The Book of the King". In fact. Jibir / Geber / Jiyaber. Similarly. but. the Sutas. among the works of name and style. worship saying "Illallah" and bending their bodies. counterfeit and spurious works. Most of them were interested in rasavada techniques and those who could not learn successfully roamed to cheat the public. "The Book of Weight".e. "The Book of the 70". the existence of genuine Siddha literature on medicine is not questioned or doubted and the discussion is restricted here only to the forged works. most of them are forged only. the names and incidences of Itihasas and Puranas in the most assertive and authorittative tone and tenor to appear as if the works are authentic just to exhilarate. Conquer through Spiritual propaganda. excite and inspire the readers. "The Book of the 1200" and so on attributed to Jabir ibn Hayyan / Jabar. they are studies critically. during the period of Tiruvalluvar. to what extent the forger could go could be known and understood by these forged. their literature also increased. Gnanasaramsam � 100 etc. This fact can be easily understood with the internal evidences. which runs as follows53: "Calling the God Allah. Fake / Forged Siddha-Sufi Literature: Except the compilation of Siddha literature available as "Siddhar padalgal". "Periya Gnanakkovai". The conveyed meaning is self explanatory. Masquerade for Political Purposes: Many worked as spies for the rulers sending information to them as they could freely move in different parts of the country and move with all people without restriction. the details found in the works attributed to Agasthiyar contain contradictory and nonverifiable data about the Yugas. it is a big literary and historical fraud to circulate such poems in the name of Tiruvalluvar or Tirumular. the writers / composers of such works have purposely used the half-baked details of Yugas. Among the Rasavada literature also. "The Book of Mildness". Vaidhyam � 1000. folding their arms. Agasthiyar etc. they donned the robes of Siddhas.tricks and other magic. it has been mentioned under the Chapter "Nalyugangalin varalaru" (The History of Four Yugas) that Boganathar lived during Dwarapayuga (i.e. 5. Tell the message of God with the Cross. Therefore. 3102 � 205 = 2897 BCE = Before Common Era) or 4899 YBP52. Therefore. the forged literature has been plenty. Bogar Vaidhyam � 1000. These tendencies were noted in both the categories of Siddhas and Sufis during the material period as has been recorded and reflected through the respective literature as pointed out above. Pulippani 205 years after the starting of Kaliyuga (i. As fake saints / imposters increased. there was no Christianity or Islam on the earth. Thus. Therefore. 5105 YBP = Years Before Present). However. "The Book of Mercury". the Christians". attributed to Tirumular. For example in Pulippani Vaidhyam. and heads touching the ground. These books contain the .. Moreover.. Karukkidai Vaidhyam � 600. Karpam � 360. To take another example of a poem attributed to Tiruvalluvar. As Indian works of Medicine. tutia to Copper Sulphate. xerio = desiccative and Arabic "imam" = the leader. it can easily be concluded that these works belong to Siddhas only. do not mention as to who actually wrote these works. reference books etc attributed to Jabir ibn Hayyan. which are the original source works. segimen vitri to Carbonate of Soda. They say that the words al-kaya denote Alkalis / salts. Astronomy. the scholars surprisingly. why the names of the original writers not mentioned. why they were written. 3. culture. The Siddhas who lived in the middle-east and got converted into Islam. these were included in the Medical encyclopedias. The scholars have mentioned the following details to that effect: 1. they could not give proper and associated concepts and meanings. Moreover. course explained and methodology used do not suit or match with their tradition. 4. Not only the names. Therefore. and Paul Kraus conclusively proved that these works were only Latin Geberian forgeries54. 3. were translated into Arabic during the Abbasid period even by bringing the Indian Pundits / scholars from India. even the poems. Those who read the existing works of Siddhas and the researchers on Siddhas could easily find out the similarity between the names of Siddhas and these forged works. It is evident that the western and Arab / Muslim writers perhaps did not know the Siddhas and their works and therefore they could not relate the connection between them with the works. it is well known that "Kayakalpam" is used for rejuvenation of the body or keeping the body young without aging.. Adapting and adopting from the works of Siddhas. The western scholars like George Lockmann forcefully try to derive the word from the Greek "gerion". The French chemist Marcellin Berthelot (1826-1907). But. why such sources were not acknowledged. Astrology.details about the preparation of elixir. the procedure prescribed. "al-iksir" is nothing but Kayakalpam. some Arabs must have written these works from the works of Siddhas. They were written after about 900 CE by the Arab religious sect called "Islamia" took the name of Jabir and wrote these works fro the "unknown" sources! The existing works belong to 13th � 14th centuries. E. Such happenings could have taken place in historical settings in historical perspective as follows: 1. heritage and civilization and such factors point to India. Jabir ibn Hayyan is considered as "the first Sufi alchemist". Till 1678. 2. in Indian connotation. herbs / minerals used etc are very similar. But. Holmyard. al kuhl to finely ground grey Antomony ore etc. . taking the accounts of sojourn of Siddhas to the Middle-eastern countries. they must have been attributed to an Arabic scholar. might have written such works. his nae must have been used by them for respect and popularity. etc. Therefore. 2. As the episodes of conversion of Ramadeva and Bogar into Islam is mentioned. conversion of Iron / Copper into Silver / Gold and so on. the methods mentioned to compose medicinal preparations. Mathematics. whether they were written by them is subjected to further critical study. J. when copied or adapted and adopted from "the originals" or "unknown sources". the mandala represents ground plan. "Sind-Hind". surprisingly remark casually that it is not known as to how Indian numerals were introduced in Muslim countries. a cone is on a cubical vault.Therefore. designs etc. these details constitute the first Siddha-Sufi dialogue taken place in the field of medicine.. M. pentagon in two dimensions and solid figures � sphere. angle. These mandalas / cakras are related to geometry and mathematics and thus numbers. constructional methods also change as they are related to theology and cosmology. Siddhas Bogar and Ramadeva alias Yacob spread their works wherever they went. Therefore. time calculation etc. and vigrahas / idols. Though. or the physical and chemical properties are in consonance with natural laws. In fact. China and other countries and had spread the Siddha medicinal practices". the Arabs themselves called the numbers "Hindsa" meaning that the digits / numbers came from India. metaphysics and so on. Thus. line. their composition. As the shapes change. where he takes birth. size. later the mosques started to incorporate all such symbolism. dies and again takes spiritual rebirth. conceive and visualize to project in objective forms they resemble. The open space in between is the place of Sufi. Sufis reflected such ideas through calligraphy and then in mandalas themselves56. it is evident that either they would not have known the Siddhas and their works or knowingly. They visited Arabia. they did not mentioned them with bias. The subjective and objective symbolisms have played important role in all religions through the interpretation of theology. ethics. Turkey. shape. numbers and their representation started in India and spread to other countries. philosophy.. It is well known that the present day numerical system. Some scholars59. in three dimensions. When men at different parts of world try to perceive. cube. Kitabal-thriyak contains the figures of such mandalas57. The squaring a circle and circling a square method is used in such building technology. the similarity found between Siddhas and Sufis is quite natural. Siddhas have represewnted many concepts in the forms of dot. They are summarised as follows: The origin of Universe. The Siddha-Sufi Dialogue in Cosmology etc: The differences between the Siddhas and Sufis in the concepts of Cosmology and related subjects are very minimal. Ajmal points out that the mandala figures exhibit the completion of spirituality. Here. The concept of Sahadhak explains how it is used in the construction technology. In three-dimensional representation. the regulatory motion of planets and other bodies in the sky. .. triangle. Lale Bakthtiar58 has also published some mandala figures. the places of worship did not have any symbolism like signs. colours. and they are otherwise known as cakras / mandalas. tetrahedron etc. rhombohedron. The noting of Ajmalkhan55 can be quoted here � "The knowledge of chemistry must have gone from India to western countries. The creation of objects. marks. the philosophy came from India and so on. initially. are governed by natural laws. rectangle. they have significant theological and cosmological meanings. Thus. theogony. or prove the influence of Siddhas on Sufis or they have been derived from the non-Indian Sufis.The Siddha-Sufi Dialogue in Medicine: The Siddhas. These details are found in the books like "Lanurul Mukhminin". The subject of breadth control has been dealt with by Pir Mohammed Appa.Whether such practices. The books used by Muslims show clearly that they are also believers of such practices and in fact have been using in their day to day lives60. The details that . the life can be extended and by consuming any medicine. the importance of numbers could be noted in astrology and astronomy. the human life could be extended. numbers forming different magic squares and predictions based on such squares. whether the child to be born is male or female. The astrological connections are also very significant. sections of Muslims continued to use them. Such medicinal preparations and formulations had been consistent with nature and could be made easily. some indulged in the preparations of elixir and other related mixtures with the combination of Mercury and Sulfur. Actually. have been the culmination of interaction of Siddhas and Sufis. are found in such books. later. but also treated common people with the preparations of medicines obtained with natural sources � like herbs. He taught such methods to his disciples there. the longevity of human life is related to breadth and by controlling breadth only. That is why Sufis too used such bread control related symbolism in their songs. Sufis also fostered such methods and tried to learn more from the Siddhas. what are the results of lizard falling on human beings. good and bird omens due to animals and birds. Some scholars might argue that such practices are only Islamic and not Siddha influenced. As mercuric preparations could convert baser metals into gold. But. He suggested that if man could also adapt and adopt himself with nature. As such books are printed and reprinted continuously in many editions. etc. Astronomy etc: The relation of numbers eith other subjects has already been mentioned earlier. Similarly. who tried to study about the living organisms under the desert sands of Arabia and determine as to how they could live under such extreme temperatures. when the building of house should be started. Moreover. Gunangudi Mastan and Maccaregai Sittan. then how such same practices have been prevalent among the two religionists has to be studied critically . he could also live like such plants without any difficulties. they asserted that with the different mixtures of mercuric formulations. calling themselves as Siddhas. The paraphernalia of . Ulkag Baig and others have been bridging the civilizations of India and the middle-east. The attempts of Ramadeva. it is evident that such books have been in good demand among the Muslims. the medicinal aspects are also linked with human life. Numbers are profusely used when astrological predictions are made on human life with reference to planetary motions and their influence. not only excelled in the medicinal methods. The Siddha-Sufi Dialogue in Numbers. Astrology. barks and minerals. They also attempted to convert base metals into silver and gold. The tradition of astronomy of Omar Khayyam. When rasi mandala / Zodiac and Nakshatras / stars are also related. But. which are common both in Siddha and Sufi literature61. This medicinal system only is known as "Siddha medicine"..how different acts are to done at different appropriate time. Though the orthodox Islam has opposed these practices and condemned them as un-Islamic and even antiIslamic. who adhered to the traditions of Tirumular. Jamshid Al Kashi. Hafis and Jalalluddhin Rumi have extensively used this bhava / tend / point of view in their literature and made it Bakthi literature. exclusively with "Khul hu vallahu ahad". Siddhas proclaim. Pir Mohammed Mastan. In Indian tradition. Though Islamic scholars assertively and vigorously claim that in Islam there is no Sufism. the real meaning is easily revealed in such poems.Kandhuri. Shaik Bhava Shaik Sulaiman. "Say: God is One" (112:1). where God is considered as "Female" also. If the words bakthi and God are substituted in the place of wine and woman. this type of Mysticism has been accepted is revealed through many examples. Know One". Note: The western / modern scholars used the expressions Bridal Mysticism and Erotic Mysticism for this aspect. some Muslim scholars try to interpret that Sufis always consider God as "Male". they have used such bhava in their literature exhibited through Gunangudi Mastan. "See One. Here only. to reach God could be understood62. Shadhiya Gawarkhan Kisti and Victor Daner63 point out how Rabiyath al-Adhawwiya (780-801 CE). social status. Say One. many similar aspects are noted in the historical perspective. making one cry at the time of rendering and heart and soul think only about God. Though. language. Garden of Mystery says. Urs and other festivals celebrated resembles Hindus counterparts and in fact. . how the Sufis have been deeply immersed in the ocean of Bakthi so that their poems are soaked with Bakthi. there are references. "Onre Kulam. Rasul Bivi and others. as it is found in the Persian literature also. they have come together in their pursuit of God through Unity in Diversity and Diversity in unity approaches. That in Islam also. they are in fact united together based on other factors which are the basic instincts of the humanity. but there are Muslims who accept Sufism should note these aspects for the unity of humanity instead of dividing. this one of the paths of Bakthi marga through which a baktha / devotee can approach God. In such proper reading only. First the existence of God is asserted in double negative expression. "La ilaha illa Llah Muhammad rasula Llah = There is no God but Allah and Mohammed is the Only Prophet". As the Sufi poets of Tamizhagam have been definitely influenced by such Bakti movement. Omar Khayyam. The Nayaga-Nayagibhava: Treating God as lover by the Mystic poets is not at all new for any traditional society. many Hindus participate in such festivals along with Muslim brethren. the Tamil Sufis must have adapted and adopted such approach in their poems. but Erotic Mysticism is not. men appear to be divided on many factors like religion. as it conveys perverted meaning. It is important to note that the Siddhas and Sufis have extensively used such simile and metaphor in their literature. Though. Definitely. Therefore considering such tradition and also familiar with Andal and Tulukka Nachiyar. the innate Sufist principle is appreciated. When Quaran says. Mahmud Shabistari64. Conclusion: In the divine pursuit of Tamil Siddhas and Sufis. as it is closely associated with the development of Sufism. After declaring. belonged to Basra was devoted to God through such Mystic love. "Khul hu vallahu ahad = Only One" clearly brings out the above concept. in his beautiful poetry. The expression Bridal Mysticism may be acceptable. culture. the assertion. "La ilaha illa Llah" and then. Oruvane Deivam = Only One Humanity and One God". 3. 12. If these incidences established after critical analysis. If the details of visits of Ramadeva and Bogar to Mecca. Up to Yacob / Ramadeva. Up to 13th century. 11. 2. the dates could be determined and fixed accurately from the source materials. though. The earlier Indo-China sojourns prove the fact. 7. Instead of making generalizations as "Siddhas" and "Sufis". hereditary and environmental factors also influence for the symmetrical patterns to be formed. the following conclusions are drawn: 1. 2. Such compilation should have authentic history of Sufis. scholars and religious sect headers. marks. 9. 5. rituals and ceremonies could have made Siddhas and Sufis to come together or the processes of "inculturation" could have necessitated such exigency. they appear to be at distance or differ externally. definitely. Then. The established Indo-Persian connections prove the possibilities of 11th � 12th century meetings. signs. contemporary kings and rulers. In Tamizhagam. and later to be converted into external symbolism. 10. traditional prevalent practices and age-old rites. are critically analyzed cross checking with Persian and Arabic sources. 7th to 12th century. such symmetry is found in the conceived symbols. Popular beliefs. the meetings and encounters of Siddhas and Sufis would have taken place. Based on the above observations. 2. Up to Gunangudi Mastan. 6. 4. religious aspects of history. 8. the works attributed to Jasbir ibn Hayyan. 4. Nature influences through symmetrical patterns and thus. Islamization checks. more light can be thrown on the social. 3. more facts about the Siddha-Sufi contacts might come out. cultural. together and interacted many times. The chronology of Tamil Sufis is divided into four periods � 1. interacted and had encounters with each other in historical perspective as discussed above. 15. As the meetings / encounters of Siddhas and Sufis had taken place recently. The significance of such meetings / encounters can also be found out and appreciated. the interpolations in the SiddhaSufi literature can be weeded out and expunged. inference and arguments. the Siddhas and Sufis have been nearer. they have moved together. . such meetings could be strengthened and more facts could be bropught out in historical perspective. The Arabs might have tried to obtain the rasavada methods from Indians and the Siddha-Sufi encounters in Arabia prove the point. the Tamil Sufi literature / poems should be classified and published as collection. If the contacts of Nishapur / Iran and South India are studied thoroughly. During the 7th century and thereafter. 4 up to 20th century. Sufis and Siddhas. controls and restricts the studies of Sufism. Up to Pir Mohammed appa..1. lime-light language etc.Thus. Common traditional factors can combine different religious thinking with the specific internal symbolism to evolve external symbolism. The chronology of Siddhas is divided into four periods . As Siddha literature / poems have been classified and published. According to scholars of history of sciences. 3.. 20th century onwards. particularly Abbasid period. Mercury was not available in India and it was obtained from China. Up tp Tirumular. 13. they have to be identified as such separating from the poets. Omar Khayyam etc. Psychologically. 14. Tanjore University. O. Sahul Hamid & Sons. Mira Publishers.269-273. New Delhi. 1999. . Somale.131-141. Vuwais. Islamiya Tamil Ilakkiya Varalaru. A. Sufism and Saivism in Tamilnadu � a Comparative Study. pp. Haji M. A Comparitive Study of Sufism and Saivism in Facets of Saiva Siddhanta. 1993.124-125.4. University of Madras. the Epicureans and Chavarkas. Mastan Sahibum Tayumanavarum (Mastan Sahib and Tayumanavar). 1985 (Chap.77-79. 1976. Bashir. Chennai. B. Veda. Tiruvarur. Chap. 1997. Annamalai University. Tamizhnattu Makkalin Marabum Panpadum (Tradition and Culture of Tamil People). Umarup Pathippagam. 1962. Pillai. Mystics and Yogis of India. Siddhar Ilakkiyam Ayvu Nul. R. C. Tamilnadu Text Book Society. these. pp. pp. Parimanam. Chennai. Nainar Mohammed. Mohammed Ibrahim alias Karunaiananda Gnanabhupati. Bharatiya Vidhya Bhavan. K. Madurai Kamaraj University. New Delhi. 1999. M.409-410. pp. 1971. S. Vanathi Pathippagam. pp. M. Shams. Tiruvarur. 3. pp. Vedanta Bhaskaran. Chennai. p.200-208. ����������. 2. 1985.165-177). M. 2000. M.6. 1983. Gnana Ilakkiyangal (Mystic Literature). Bombay. M. M. Purnalingam Pillai. Besides.55-77. Sufikkalum Siddhargalum (Siddhas and Sufis) in Tamizhil Islamiya Meignana Ilakkiyangal (Islamic Mystic literature in Tamil) edited by Manavai Mustafa.263. 1976. Meignani Peer Mohammed Appa Ilakkiya Ayvukkovai. P. somu. Madtras. 1988. the following primary and secondary sources have also been used and they are listed as under: 1.events with dates. Tiruchy. Nag Publications. M. Tiruvarur. Mohammed Khan Durrany. Two volumes. Dishat Publishers. New Delhi. Idarah-I-Adabiyat-Ielli. pp.IV Sufi Meignana Ilakkiyangal. Rajamanickam. Panpadum (History of Tamils � People and Culture). Chennai. The Tamil University. Some of the songs have been so popular among the commoners and elite. Gnanayoga ragasiyam. Vol. pp. M. Gnanakalanjiyam. 1999. 2000. ����������. S. Notes and References The primary sources used are the literature of Siddhas and Sufis in Tamil published during the last 200 years. Kamalakkannnan. National Book Trust. Umar khayyam. Bankey Bihari. Traces of Indian Philosophy in Persian Poetry. Tamizhaga Varalaru � Makkalum. 1981. P. Gunangudiyarin Gnanavazhi (The Mystic path of Gunandudi). Annamalai University. Sufis. P. 1972. Muhammed Abdur Rahman. Tamil Literature. ������. Chobey. Ajmal khan and M. The Gita & The quran � a Comparitive study. 1982. Muslim Advaita Mulamozhi (Source of Muslim advaita) (Tamil). 1999. Vedanta and Sufism. K. pp. M. opt. 14. Ajmal Khan and M. Sufi Kolgaigal in Kizhai Melai Nadug alin Meipporuliyal Varalru.cit. p. p.39-40. p.263.cit. 12.cit. p.262-263. 9th / 6th / 5th / 4th century CE (Current Era) and so on. opt. p. p. 1931. Tara Chand and Kamil Hussain. 267. pp. M. Ibid. Vuwais. Muthukkumaraswamy. M. M. 9.57. Maraimalai Adigal. 6. New Delhi.I. p. Mirvali-uddhin & Munshi Fasil. M. 1999 (Reprint of 1961 � Pakistan edition). 16. Vol.80. Kandaiyya Pillai.237. 1999.316. M. P. C. 7.cit. 8. S. 4. Opt. opt. pp.115. 1960. Vol. 13. Ramachandran. Vuwais. 18. pp. Sufi Ilakkiya Pathippugalum Uraigalum in Manavai Mustafa opt. Ibid. M. Opt. pp. M. Madras. Low Price Publications. R. 19. M. p. M. S.S. M.cit. Hamiduddin's Early Sufis. M. M. Siddhargal Varalaru. p. 5. p.315. Mohammed Vuwais mentions .263. Annamalai University.34-35. Ajmal Khan and M.cit.23. Vuwais.323-326.310-349 in A History of Muslim Philosophy. Purnalingam Pillai. Part-II.46. Ajmal Khan and M. 10. 11. edited by M. 56-57. 17. Saiva Samayattin Nerukkadiyana Nilaiyum.873. Sirtitrrutta Kurippugalum (The Critical Poisition of Saivism and Notes for Reformation). Chennai. Purnalingam Pillai.I. Ajmal Khan and M. Hindu Samaya Varalaru (History of Hindu Religion). 15. Chennai. M. opt.cit. opt. The date of Tirumular is mentioned differently as 100 BCE (BCE = Before Current Era). Annamalai University. Vuwais. Progressive Press. Opt.45.cit. Ibid. Manavai Mustafa.cit. p. Tamarai Nulagam. p. Indiyavil Islamiya Karuttugalin Valarchi in Kizhai Melai Nadugalin Meipporuliyal Varalru. Mirvali-uddhin & Munshi Fasil. Ibid. M. N. M. Sharif. 53-54. Allahabad. Muslimgalum Tamizhagamum. New Delhi. Part. . S. Itihas Darpan. a paper presented at 21nd session of South Indiam Hisstory Congress held at Madurai Kamaraj University from January 18-20.VI. Sagakkalai (1975). Tamil Siddhas have freely adapted and adopted the sutras in their songs. They have explained the aphorisms of Patanjali in simple language in the form of songs. Madras. Basu (Trans. 23. 256-58. Meera Lebbaik Myallim. No. Madras. Tayka Shuyb Alim.2. a paper presented on October 25.404. Feb. p. 1975. pp. Ramakrishna Rao. Vivekananda Kendra Patrika. K. The Secret Doctrine.1557-1579. But. the specific fourth volume of "Sufi Mystic Literature". 26. Tantra Mantra Yantra � The Tantra Psychology. 23A.Yacob as a "Tamil Siddhar" and the details about the songs of him has been explained and included in the 7th chapter. Balaramaiah. p.2.406. 1993. p. K. Ibid. Siddhas had been there even before Tirumular. Renaissance in Indo-Pakistan: Shah Wali Allah Dihlawi in A History of Muslim Philosophy. 20. V. S. 309-10. D. Arabic. pp. Imamull Arus Trust. 2001.119-132. K. Vedaprakash. Amudha Kalasam (1991).8-15. V. Vol. The Yoga Sutras of Patanjali. M. Abdul Hamid Siddiq. A Critical Analysis of the Influence of Sufism on the Bhakti Movement. 1912. A Critical Study of the Chronology of Siddhas. 30.24. V. 23B. Nagore Kandhuri Mahotsavam. neither Ajmal Khan mentions Yacob as a "Sufi" nor he has been included in it. opt. P. 1925. The facts are known easily. K. V. B. Sufism in India. 25.22. H. 24.1. 29. 22. Chennai. Islamiya Ayvu Panpattu Maiyam. 28.208. Dahrul Islam. The Presence of Arabs in South India Before and After the Advent of Islam. Vol. ArnoldHeinmann. pp. 27. 21. Chennai. pp. Ramakrishna Rao.211-13. Siddhas were there in traditions of Buddhism and Jainisms. if all the songs of Siddhas other than "Periya Gnana Kovai" or "Siddhar Padalgal" are read. Blavatsky. Vaniyambadi. 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