1Siddhas and Sufis A 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., (from: http://caturagiri.blogspot.com/ ) 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, 2 “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, from 15th century. why such contradicting views have been expressed is analyzed: 1. 3.3 that there was a period in the history of Mecca when every body had gone away from Mecca. 5 to 17th. Now. And this name for these leaders of the pious became well known before 200 / 815. and was used for men of excellence and virtue9. Sufi mystic literature starts only with 17th century. This view is supported by abi al-Farab ibn al-Jauzi. poets and Sufis in India had been only after 13th century.e. It can be said that the origin of Sufis in Tamilnadu has been there from 17th to 20th centuries17. As Muslims had to interact with Hindus. According to him. Muthukumaraswamy notes13 that Sufi literature in Tamil had been prevalent during the last five centuries (1983 . Purnalingam Pillai18. The credit of usage of Sufi principles first in poems goes to Pir Mohammed Appa16. but he never records them as Sufi. But. 5. All poets who composed Islamic literature were not Sufis. R. He notes in another place15 that the coming of Muslims in Tamilnadu itself had been the forerunner for establishment of Sufi principles. If this story is true. During these days a Sufi used to come from a distant place in order to go round in the prescribed manner. how Sufism and Sufis interacted with Tamizhnadu is discussed. Hujwiri traces back the use of the word sufi even to the Prophet11. But. Therefore. Sarraj points out. M. 2. on South India and his march up to Rameswaram in 1311. Scholars point out12 that penetration of Muslim preachers. they must have entered only after that period in Tamilnadu. 6. but tasawwuf only in 8th century. Zamakhshari and Firruzabadi based on their works. There are internal evidences to show that the coming of Muslims had been there since Sangam period. Similarly. had helped the development of Islam with political patronage in Tamilnadu. Al-Qushairi explicitly states that the word tasawwuf had been used before 2nd / 8th century10. one to 15th and few to 12th centuries. S. Therefore. so that nobody was left there to pay homage to the Ka’bah and to go round it. The rule of Sultans in Madurai from 1310 to 1358 had an impact on the Tamils culturally. 4. 2 to 16th. that he is not considered as .500 = 1483) i. then it is evident that the word “sufi” was current in the pre-Islamic days. it is surprising. it is evident that the word sufi was prevalent before 6th / 7th centuries. scholars have expressed contradicting views about the position of Sufism and Sufis in Tamilnadu: 1. though he mentions several Mohammedan Tamil poets including Mastan Sahib. Most of the available Islamic Tamil literature belongs to 19th century. 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. therefore. they might have used Sufism as one of such dialogues. Ajmalkhan14 records that the principle of Islamic tasawwuf started spreading during 16th and 17th centuries. 4. all Tamil Sufis of the material period were not Tamil poets. 2. Sufism and Sufis in Tamilnadu: The attack of Malikaffur. 5. 3. Yacob Siddhar has been considered as “Tamil Siddhar” and his poems have been included in the Tamil Siddha literature. 3 belong to 18th. siddhan. It is also accused that the elite. laboured there as Yacob. how such acts could be consistent with the concepts of One God. the place where both sit . absence of idol worship etc. They give the same pictures in the usage of mantras. arivali. Therefore. returned to India and attained samadhi at Azhagarmalai. then. Monism etc. 10. 6. Just. As the word sufi is not used in Quaran. chronology etc. 2. Then. educated and high strata of society do not read Tamil Siddha literature.. that God is neither Hari or Hara. there was no Islam20. cosmology. built temples. give importance to it or research in related fields. mastan. Aryans. concept and evolution of Siddhas have been only based on Sanskrit literature and developed into present status. if anybody reads the Tamil Siddha literature at least once. 9. propagation of such views by Siddhas could not make them against Vedas. Sufi mysticism etc had become popular only in 19th – 20th centuries and started associating with Islamic mysticism only at the end of 20th century. it is surprising to note why they have not used the word Sufi. had not called themselves as Sufis in their poems. Siddhas and Hindu Religion: Siddhas have been depicted as Tamils and Dravidians. tantras and yantras23. They have liberally adapted and adopted the subjects of theology. thus. attributing his songs to the period of 15th century is subjected to a critical study. Sanskrit. Sufism. They themselves point out that Siddhas sculptured many idols. Pranayama and related psychosomatic subjects22. details and symbols in the fields of Yoga. Brahmins etc. Though. but. if Yacob can be mentioned as “Muslim Siddha”. then. 7. As the concepts of One God. yogi. They have used / given the exact terminology. “Natta kallai deivam enru nalu pushpam sattiye”. Siddhas have been abundantly described in the Sanskrit literature and depicted in the paintings and sculptures of Maurya and Gupta periods21. but as “Siddhan”. in fact. he / she can easily understand how these views are false. There are no works in Tamil dealing with such subjects. they have used non-Tamil words Peer. 6. It is totally wrong to assert that Muslims started to come to Tamizhagam since Sangam period. unfounded and baseless. The Tamil Siddha literature amply shows that Siddhas themselves have names of Itihasa-Puranas and associate their lives with them. The precept. cosmogony. because before Mohammed Nabi. 5. from the Sanskrit literature. the Tamil Sufis might have had reservation about the usage of it in their literature. Therefore. it is evident that the concepts Sufi.4 Sufi and his poems not included in the “Sufi mystic literature” 19. Had Ramadeva gone to Mecca in 7th century itself. 4. 7. Oneness of humanity. It is surprising and interesting to note that the composers of the so-called “Tamil Sufi mystic literature” as categorized by the Muslim scholars. 1. kamil and Tamil words Gnani. the temples were built only at or on their tombs and so on. But. Universal brotherhood.? 8. some examples are given as follows.. Ramadeva be as “Hindu Sufi”. had been there during Vedic period. 8. they are against Vedas. 3. they coolly forget the other poems of the same poet which declares the efficacy of Rama nama. They gleefully take one poem of Siva Vakkiyar. 9 gates of body. completely. Similarly. their derivatives and their effect on human beings. as also of “knowledge and indifference to the world”. emphasized that Arwi scholars should follow some fundamentals including the following27: 1. Tayka Shuayb Alim. 5 kanmendriya details.. 5 kosas. 5 butas.7). 3 mayas. unlike other Islamic scholars. In other places. 3 malas. who supposed to control them. the continuing beliefs and practices among the converted Hindus and other Muslims. Ch. they are mentioned with Caranas. Yakshas. powerful Gandharvas. It does not recognize the cult that grows around the tombs of Sufis. 5 gnanendriyas. Some references are given to bring out the point: 1. 3. 5 karmendriyas. In Siddha medicine. however. 5. Siddhas are holy saints on the Earth as the celestial yogis in the Heaven. Hence.I. 3 patrugal. their innate knowledge. Demons. They are located in Jambu Dwipa on the Jarudhi. the One who is at Tillai and at Tiruvarangam are the One only. 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. compromises with kafirs / idolaters and thus dilutes sacred Islam. 5 andakarnas. Sufis and Islam: The orthodox Islam opposes Sufism. 2. are totally unhistorical. Pannagas. How the cakras drawn in two dimensions evolve into three dimensional figures have been shown.41:6673). differences are pointed out. Sitanta mountain peaks and caves. 5 rasamangal. Verses. because. 10 vayus. P. According H. Wahabi movement opposed it vehemently. 9. They are also grouped with Devas. 8 siddhis etc which have been described by the Siddhas have been taken from the Sanskrit mantra-tantra-yantra works. Uncompromising Faith in Monotheism and in Muhammadur Rasaullah being the Final Prophet of Allah.5 tohether. Siddhas belong to Fourth root-race datable to 4000 BCE to 4000 BCE. Islamic scholars decide that Sufis should act within the ambit of Islam and Sufism within the parameters of Quaran. which have to be analyzed clinically to understand the formulations. 5 avathais. Sufis and Sufi principles and symbols. 3. specie etc. According to occult teachings. 3 karmas. It accuses that Sufism accommodates pantheistic ideas and symbolism.5. 24 tatvas of atma. 5 tanmatras. 3 gunas. . 4. 10 nadis. In India Shah Waliyullah Dellavi (1703-1762) started a movement25 to eradicate the tomb / Sufi worship. In view of the above. wisdom and power23B. however. 6 adharas. According to Shvetashvatara Upanishad (Ch. their commander is Kartikeya. Hadis and Shariat26. Kinnnaras etc. This is the distinguishing feature of Sufism. Kumudhaprabha. to show that Tamil Siddhas are different from Hindus or they are separate race. who voluntarily incarnate in mortal bodies in oirder to help the human race in its upward progress. the Siddhas are those who possessed from birth of “superhuman” powers. Puranas also describe Siddhas grouping them with Devarishis (Vayu Purana. their worship and other festivals and activities taking place around them24. 96 tatvas of body. 7 cakras. 10. Blavatsky23A. The concept of world. tradition. 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. medicine and other scientific fields are clearly noted. Prophet Adam. etc. even as a Sufi (Mystic) or a Wali (Saint). The movement of Chinese groups increased with trade and other contacts. 4. continues to be governed by the Laws of the Shariah. Indians sojourned from South India to Tibet. which believes in all humanity being one.. Indians started facing with different religious and political sects. it can be safely placed before them. Then. From the Sindhu invasion of Muslims. Nalayira diya prabandam and other Bhakti form of literature. The Chronological Setting of Tamil Siidhas: With the available internal evidences. it has to be noted as to whether Muslim Tamil poets have rendered Sufi literature as Tamil poets or after becoming Sufi. However. The language. certain groups started indulging in the preparation of elixir. the link between Middle East and South India is established. he. after becoming a Tamil poet. In this context also. This impact could be felt in Tamizhagam also. codified and institutionalized. then. heritage and civilization could be found in many countries. the comparison of them with Siddhas fits into the critical study. Medieval period up to 13th century: This period coincided with the alchemy activities and Chinese contacts and interactions. all belong to Islam. syntax. 3. Tiruvacakam. originated from one father. Its relation to tantras.6 2. In those days. The Siddha medicinal system was distinguished. The Saiva Siddhanta philosophy started developed (13th-14th centuries) attracting others. morphology. yoga. though such nomenclature was not mentioned in the then extant literature. the Indian arts and sciences had been at the peak and they were disseminated in other countries. If the sojourn of Ramadeva and Yacob is considered historical. Period 7th to 12th Centuries: Till the Muslim domination. China and South East Asian countries through Assam31. they rendered such poems. However. Agama sastras were interpreted according to Siddhanta and . So if these rules are applied. Therefore. he should render poems in Tamil. the chronology of Tamil Siddhas is divided into following periods28: 1. mercury had to come from China. Indian factors of culture. As the work is evidently different from Tevaram. Ancient Period up to Tirumular: Tirumanthiram definitely proves the existence of Siddha system. first an expert in Theology. The Saiva Siddhanta started moulding the philosophy and theology of Saivism in Tamilnadu. Sufism or Tasawwuf represents the spiritual aspect of Islam. then a Muslim Sufi should be. conversion of baser elements into gold and other activities30. clearly show that it belonged to earlier period. alchemy. the Indian society was slowly witnessed with the invasion of aliens from the northwest. totally devoid of all parochial and abominable considerations of caste. The maritime activities of Cola kings in the South East Asian countries also gave a fillip to the activities of Siddhas and their movements. The Siddhas. who followed the tradition of Tirumanthiram are covered under the period29. So long as a person is in the state of consciousness. 3. 2. The International Brotherhood of islam. 4. Sufis must have existed even before the advent of Islam. there was no Nabi / Prophet. The Chronology of Tamil Sufis: As already explained. Christianity and Islam created a great impact on Hindu religion. The other dates 12th / 12th / 17th centuries. Therefore. 2. . Modern period up to 20th Century: Most of the Siddha literature was produced only during this period. some of them were converted.7 temples built and rebuilt reviving tradition. Siddhas. they were encouraged to produce more literature in the respective converted religions33. Suddenly. the sojourn of Siddhas to Mecca may not be impossible. as Prophet Mohammed (PBCH) period is 570-633 CE. Urudu and other languages. even among the Tamils. When. this type of Sufis could be found. who based their interpretation on Vedas wrote in Sanskrit. 2. Therefore. the Siddhas in question had chosen only Tamil. he replied that he had come there to see Nabi. The period up to Yacob (7th / 12th / 15th / 17th century): Had Yacob actually gone to Mecca and met Nabi / Nabimar. The literature produced by the respective groups throw much light on the material period. Up to the Period of Pir Mohammed Appa (1576-1664) 35: Definitely. Gnanamanimalai have been composed within the ambit of Islam and also Sufi poems.227). the Sufi doctrine has been dealt with in poems by Pir Mohammed Appa. for the first time. Gnanppal. the chronology of Tamil Sufis is divided as follows: 1. taking all such factors. again. when they asked about him. these details are to be cross-checked with the Persian. he had the words / voice of Prophet (?) and converted himself into “Malucka” (=Muslim) to become a disciple of Nabi / Nabimar (Bogar. They started learning Tamil. as suggested by scholars do not suit the descriptive details as given in the Siddha literature. Hadis and Shariat and it is referred to as Tasawwuf. then that period must have been 7th century. But. it has to be checked in the Arabic literature about the authenticity of the visit of Ramadeva / Yacob. Siddhas and Siddha like literature had also increased. therefore. The Sufis who composed poems with the influence of pre-Islamic and non-Islamic factors of culture. Interaction with Islam and Christianity. they followed the Tamil literary tradition totally. As Guru Nanak (1469-1539) had visited Mecca34. the missionaries of both religions worked maximum to exert their pressure on Hindus and social institutions. The Sufis who spread the message composing poems within the ambit of Quaran. Thus. There are other references to the effect that Bogar also visited Jerusalem and Mecca driving his smoking vehicle and met Nabimar .222 and 3. the Sufis after Islam were divided into two groups: 1. Initially. They also employed Tamil poets32 to write their literature in Tamil. The Saiva Siddhantists also wrote in Sanskrit and Tamil. In fact. Arabic and other sources. After him. and heritage either because they lived in such areas or converted to Islam from those areas. and then started introducing changes with the usage of Arabic. As explained above. His works – Gnanappugazhcci.3. he could not have met any other Nabi after that period. tradition. However. Therefore. Gnanapputtu. Hindu religious leaders voluntarily and otherwise started reforming their traditional practices. the Siddhars of this period have been creation of these factors. “halfbaked scholars” etc36. “comprehensible” to “incomprehensible”. there have been more Hindu disciples to him than Muslims and so also followers even after his departure. In Islamic context. the manifestations of God. “kufru” and other expressions with these adjectives37. how they should be. 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. “Narayana and Namasivaya are one and the same” and so on. As the method has been always to go from “known” to “unknown”. However. such expressions have been used. the birth and death of man. Modern period – After 20th Century: After the establishment of definite idea of Tamil Sufi literature. have attempted to connect other branches of Hindu religion. . such expressions explicitly denote to non-Muslims with the implication of non-believers. who were not Siddhas with any specific name. which compare Vaishnavite and Saivite branches of Hindu religion. they have not mentioned non-Siddhas or the persons. both are equal”. as otherwise. Are the Siddhas’ Mysticism and Indian Mysticism one? The poems of Siddhas. and so on. 4. there are exclusive claims that “these poems have been composed only for Siddhas”. the wonders of geology and cosmology. even in Mystic / Sufi literature. In fact.God. though appear to have been dominated with Saivite philosophy. why man is born and died. research studies started with the reprinting of Tamil Sufi literature. “He is the Lord of Tillai and also that of Tiruvarangam”. “Whether Black or Red. But. Therefore. though orthodox Islam opposed. how to reach God. the non-Sufis are specifically mentioned or referred to as “kafir”. As alchemy and other elixir making techniques were guarded carefully. The explanation given by Mohammed Ibrahim alias Karunaiananda Bhupathi in this context is relevant to be noted. In fact. they would be misused. They have also attacked the social stratification based on work etc. they have not used any common word or expression to denigrate them. They have incorporated high philosophical concepts like . not only in ordinary Islamic Tamil literature. There are specific poems. it is intriguing for Sufis to choose such terminology to use in their mystic literature. the health and hygiene of man.8 3. time. what is the purpose of his life on the earth. and also the useful medicinal system. God’s creation. Sivavakkiyar clearly mentions at many places that. cheap medicine. Such specific exclusive claims are mostly found in the alchemy related works. As they have interpreted and explained with the methods of mantra-tantra-yantra. they have been unison with the Indian mystical thought.non-Siddhas and Sufis – non-Sufis: Siddhas have clearly recorded the details in their literature like – Who are Siddhas. Though they have criticized that the secret language of the Siddhas would be understandable only to learned persons and not to other "simpletons”. “There is neither Hari nor Hara”. the prolongation of life in their poems in simple language. protective medicine. It is hoped that they would not have used them in such a narroe sense. That one who has Cakra and another both live together”. what is the relation between God and man. Siidhas . if such techniques fell into the hands of greedy and wicked. His mystic symbols have been widely appreciated. Indian mysticism revolves around the concepts like – how to know God. The Siddhass have rendered the poems on the subjects of Yoga and Pranayamam and explain their subtle methods figuratively keeping Sakti in their minds. “sinners". as they have also worked for the unity of humanity. Rabi’ah al-Adawiyyah of Basra. Are Sufi Mysticism and Islamic Mysticism One? The question is redundant in the true mystical way of quest. acts. Fakir al-Din Razi. many times. Abu Hashim of Kufah. Islamic Cosmology. orthodoxy has tried to bring such groups within the ambit of Islam through Islamization. Sharif divides Islamic Mystics into three groups and lists as follows39: 1. Similar subjects handled by the Sufis are re-interpreted under Islamic theology. culture and heritage. a—Farabi. Ibn Sina. Muhammed ibn Zakariya al-Raji. ibn-Arabi. However. the higest heaven (alam-Ijabarut). of prophets. Persian and Indian Sufism has definitely influenced by and incorporated local factors and symbols of tradition. though. Ibn Rushd. Bayazid Bistami. The names mentioned after him are abd al-Khadhir Jilani. There are according to them many degrees of the knowledge of God and approach to . the rituals and festivals connected with their tombs. Ibn Tufail. Ibn Bajjah. Harith Muhasibi. as the difference is pointed out by the Islamic scholars. the world of humanity (alam-I-nasut). M. the world of divinity (alam-I-lahut) and the world ofessence (alam-I-dhat). Shaqiq of Bakh. it is found both in science and mysticism in search of truth. the South Indian and particularly. They believe in the existence of numerous worlds. Of late. etc. their tombs. Sufis: The Sufis are divided into two categories – before al-Hajjaj and after al-Hajjaj. M.9 “manifested” to “unmanifested”. 2. The works and modern books specifically mention tasawwuf or Sufism one side and tasawwuf that is within the ambit of Islam at another side. it is discussed here. Nasir al-Din Tusi. the names of the Sufis before al-Hajjaj are Hasan of Basrah. A passage is quoted for this purpose40: “The true philosophes are those who adhere to the philosophic teaching of the Greeks. the Tamil Sufism has such factors. Miskawaih. and poems also developed and published by the followers. As Sufism developed around Sufis. Junaid of Baghdad. Similarly. Islamic Aesthetics and so on. M. Islamic Mysticism. Sihab al-din Suhrawardi. Because of the influence of non-Islamic factors. Muslim Philosophers and Sufis have also been differentiated accordingly. Middle-Roaders: Al-Ghazali. which is the abode of angels. the invisible world (alam-I-malakut). Hamidudin. These are the Sufis whose religious leaders (murshid) invent various formulas (dhikr) to be repeated by their followers. Islamic philosophy. But there are those who are not content with this mode of inquiry and have gone far beyond it. Islamic Metaphysics. 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. Mystic saints / Philosophers: Al-Khindi. such trend is noted in the poems of Siddhas. they are considered as un-Islamic. 3. points out that the Sufi researchers uses two words altasawwuf and sufi to denote mysticism in the Islamic context38. their speeches. Ibrahim bin Adham. As Indian tradition embraces and unifies the concepts of science and mysticism. Dhu al-Nun Misri. As it is a pert. He belongs to the group of Fakirs. aims at reconciling Greek philosophy. he would have met Sufis. who always would be in the status of ecstasy. I was going along quickly. The following story is told of the Sufi. Omar Khayyam has been pointed out by many scholars43. The beliefs and tenets of both are the same. when he sojouned there. Omar Khayyam belonged to Neshabour / Nishapur. who has come from Nishapuri at the city (of Pathan). Sufis and so on. His hair was hanging down upto his shoulders. Gunangudi Mastan and others are seen in this perspective of higher criticism. the nature of truth seeker’s aim is one only. the philosophers) will be wooden. his date is variously mentioned as 7th / 12th / 15th / 17th centuries. an eclectic one. “Quite right. Thus. Iran. but it is not so. in which individuality is lost (fani) and the soul becomes absorbed (wasil. Thirty Darveshs are with him. The philosopher rejoined. Ramadeva went to Mecca. Ibn Batuta records about the meeting of Shaik Mohammed Majdhubi at the city of Pathan. “I am traversing the worlds”. and he began to describe them. and expounded in a work named “Asfar”. the final stage being that of reality(haqiqat). Hence the possibility of their meetings are considered critically. converted himself into Yacob and then returned back to India as Ramadeva. The Sufi remarked. Hafiz. Have Siddhas and Sufis Ever Met together? From the poems of Siddhas. “I met Shaik Mohammed Majdhubi. One among the m was rearing a deer. Abu said-Abul-khaor and the philosopher Abu Ali-Sina. Both deer and lion lived together”. both Sidhas and Sufis could be considered or compared together and any religious fetters do not bind them. But. To which the Sufi replied. no difference could be found. himself a Sufi says.10 Him. Moreover. the mentioned details44 are to be noted here.e. called the “exalted philosophy (bikmat-Imutaliya)”. that the former confine themselves to reason and argument and have nothing to do with the ascetic practices of the mystics. mustaghraq) in the deity. The great sages and mystics appear to differ at higher level. Though. In whatever way. definitely. 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. you were doing so. for example. about the sojourn oif Ramadeva and Bogar has already been mentioned. Sufism. it eats with them. The influence on the poems of Jalaluddhin Rumi. whose system. The historical documents have well recorded about the movement of people from middle east to India and vice versa41. Historians have established well about the connections between Persia and India since time immemorial42. If the works of Pir Mohammed Appa. The main difference between the philosophers and the Sufis in their search for truth is this. A lion was with him. muttahid. “The foot of the reasoners (i. All the philosophers of the present day follow the teaching of Mulla Sadra. . That is why at higher level. “ I too was traversing the”. the author of “Mathnavi”. the wooden foot will be exceedingly feeble”. the Quaran and the Traditions”. some times. philosophers. the great people are divided and differentiated as mystics. then. 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. The philosophers. The mystic poems of Gunangudi Mastan (1792-1838) have many Yoga. he could not have understood the nuances of the subjects in question. Hindus have accepted him as guru and followed his methods widely. Pranayama. When they died. Mohammed Abdur Rahman in his book. they might have met each other. Siva Prakasar (1680-1746) have specifically refuted Christianity. During the Abbasid period many Indian Scholars and Pundits were invited for the translation of Indian works into Arabic and further study. Therefore. saints and others moved from place to place meeting different people of Tamizhagam. Yanaimalai etc. Indians were there in the Middle east. logically and met-physically. Manimuttumalai in his younger days. 4. Tantra methods and explanations. “Kaivalya Navanitham” has great impact on all Saints. There are references that a Muslim continuously after Ramalinga Adigal to get the . As Muslim scholars have discussed about “Islamic Advaita” to counter “Advaita” of Hindu religion. Vedapuranam. Nagamalai. Ozhivilozhukkam. Purumalai. During the sojourn of Sadasiva Brimendrar. 6. a Muslim cut off of his hand. It has refuted all other religious tenets philosophically. the Sufis in Tamizhagam during the period would have met Siddhas and such possibilities had been many. the involved Hindu and Muslim scholars might have met. 5. even before the advent of Islam there. 10. 7. Tayumanavar and Gunangudi Mastan sojourned parts of Tiruchy – Cadhuragiri. Yantra. But. he simply put it on the cut off portion and it struck back to its portion. Therefore. as otherwise. But the saint went away as if nothing happened. definitely. The meeting of Pir Mohammed Appa with Muthuswamy Thampiran. Shaik Mohammed Majdhubi could be a Sufi. Therefore. Particularly. Realizing the spiritual power of the Saint. Vicara Sagaram. Gunangudi Mastan too attacked Christianity vigoruously. during 18th – 19th – 20th centuries. two toms were erected and they are still known as “Irattai Mastan” (Two Mastans) in Tanjore45.). 3. 2. As both belonged to the same periuod. Tayumanavar (1608-1662 / 1705-1742). Melappalayam Shaikbu Ali Shahmadar Alim had read works like Kaivalya Navanitham. Siddha-Sufi meetings in his context are explicit and must have taken place. the city “Pathan” might be “Kayalpattinam”. “Muslim Advaita Mozhi” has discussed about such possibilities47. When the Muslim showed his hand.11 As the Sultan of the material period might be Giasuddhin Damakhani (1341-1344). There were two Muslim disciples among Sadasiva Brimendrar (17th – 18th Cent. Gunangudi Mastan could have also met. because of his interest in the related subjects. Therefore. Mantra. he proceeded as if nothing happened. As Tayumanavar met Siddhas of those areas. Kumara Gurubarar (1686-1779). as such sages. Pirappa Padalgal. philosophers and others during the material period. The possibilities of other meeting with each other are also analyzed: 1. Gunangudi Mastan Padalgal. The Tamil work. 8. he sought apology. Gnana Vasittam. they have met with each other. in this aspect. he might have met Siddhas. 9. The stories of Sadasiva Brimendrar and Gunangudi Mastan resemble much46. 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. He urged that it is the duty of the ruler to contain such imposters. They have also obtained “diksha” – initiation from them. Fake Siddha works also increased accordingly. Not even a brick should fall from the compound of any temple. so that the time tested methods are misused by them. though their works appear as poems. He accursed the destroyers of temples and breakers of idols in clear terms. That is why the researchers now declare that the original works of Siddhas have already disappeared. he has condemned them like anything. it is evident that the moment. the (good) rule disappear and so on50. They have recorded the tearing down the palm leave manuscripts of many works in their poems themselves. It is better to cut off their gudimi (the tout) and punul (sacred thread). They are in the pursuit of Siddhas. There are many references that Karaikkal Mastan Sahib Valiyullah49 had met many Siddhas. .12 Rasavada technique from him. rains stop. If anything happens like that. Those who do not have and follow the Vedic principles. As the source materials. the fake Siddhas started increasing. documents and other references are of recent origin. their authenticity could be verified easily to find out the truth. disciples and followers. he warns that sufferings would increase. 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. meetings and encounters. they contain very ordinary words and expressions just like prose. colloquial vocabulary etc. Tamil Muslim mystics have composed their poems connecting the Siddha and Sufi mystical aspects. Moreover. The available Siddha works have been composed by some poets and started circulated in their names and they are forged only51. There is a claim that Ramalinga was a third disciple of Arabic Sufi Thanikai Manippiran. Though such references had been Islamic biased. they were there even during the Tirumular period and hence. if they are facts. they clearly prove that the Siddha-Sufi encounters had taken place. The genuine Siddhas also started destroying their own works fearing that their works should fall into the hands of quacks and imposters.e. 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. About Muslim mystic poets. In historical perspectives. 14. syntax. 12. many Hindu poets have composed “Sattukkavi” i. Therefore. there is no meaning for them to masquerade with saffron dress and other paraphernalia. poems of introductory nature. language. 13. A consecrated Linga should not be removed from its place for any reason. Fake Siddhas / Sufis / Gnaniyar / Pirs / Yogis etc: As for as Masqueraded Siddhas are concerned. they should be cross-checked from each other source and can be used for further search. As there are references about imposters. frauds and cheats among the Siddha-Sufi literature. The ruler has to investigate into such activities. the fake Siddhas started destroying the works of others. they must have known well aware of the poems about which they describe. they are also to be discussed. 11. Therefore. and switched over to the practices of rasavada. There are many Siddha-Sufi dialogues. Siddhas deviate from the traditional path / Tirumular tradition. Why this type of fake Siddha-Sufi groups should have increased during the 18th – 20th centuries period is to be studied critically. Fakirs. Syed. they would have warned. practice etc. It is evident that these groups indulged in nonspiritual activities. Do not you know that the omnipresent God is one. they tried to don the robes so that they could dupe ordinary people with their expertise. etc. philosophy. As the orthodox Muslims did not want their mixing with Muslims. Therefore. that is why Sivavakkiyar has categorically refuted the communalist Siddhas and Sufis: “Is there your God and our God thus God existing separately. for conversion activities. Masquerade as the Religion of the Majority: To get the confidence of Gurus. Yogi etc Muslim and non-Muslims. Syed. Fakir. such methodology was adapted and adopted. 3. 3. Kamil. Yogis etc would have been opposed as they had un-Islamic opinion and practiced connected methods with objectionable paraphernalia. 4.13 Similarly. Siddhas and others. the orthodix Sufis would have warned in their poems. Fake Saints / imposters existed to cheat / undermine the Other Religion: As the other religionists wanted to know the theology. Ganani. Fakirs. they followed the suit. Fake Saints / imposters existing in their own Religion: As there was respect in the society. head of mutts. flying. as the misinterpret scriptures. the fakes would have imitated through name. Mastan. Fakir. the words as Shaik. Mastans. Gananis. the other religionists were very much interested in learning such . behaviour and other external factors. Syeds. Mastans. They are kafirs. Masquerade to Grab the Secrets of other Religion: Indian religion was supposed to possess many secrets like elixir. 2. levitation. one has to don the robes and mannerism of the religion of the majority and thus. Kamils. transmutation of metals. Particularly. Maccaregai Sittan condemns them as the masqueraded Saitans. Here. dress. they misled the common people and exploit them with their spurious messages. Kamils. eulogize falling at the feet of Pirs – thus. Can God exist here and there as two Gods for two believers. liturgy. Yogi etc. 2. Therefore. Pir Mohammed Appa condemns. Those who differentiate God would die with disease in their mouths”. Kamil. Particularly. Syeds. The so called fake Shaiks. With facade of Sufis. transmigration and so on. Mastan. etc specifically denote Muslims and Ganani. Yogis etc would have gone to the extent of appearing as Hindu counterparts or the difference would have been disappeared and thus. How these groups could be divided is discussed now: 1. the following facts are evident: 1. who came as Shaik. Non-Muslims might have been attracted towards Sufism and adapted and adopted such dress. The Shaiks. the Muslim mystics have criticized and condemned the fake mystics / saints as poli gnaniyar. Gananis. though they were not match with the genuine ones in intellectual and spiritual capacities. they recite scriptures like dogs for money. Pir Mohammed Appa and Maccaregai Sittan used strong language to condemn them. “The Book of Weight”. For example in Pulippani Vaidhyam. it is a big literary and historical fraud to circulate such poems in the name of Tiruvalluvar or Tirumular. to what extent the forger could go could be known and understood by these forged. attributed to Tirumular. The conveyed meaning is self explanatory. Therefore. during the period of Tiruvalluvar. 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. Therefore. and heads touching the ground. Gnanasaramsam – 100 etc. counterfeit and spurious works. Karukkidai Vaidhyam – 600. 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. Conquer through Spiritual propaganda. Pulippani 205 years after the starting of Kaliyuga (i. To take another example of a poem attributed to Tiruvalluvar. Most of them were interested in rasavada techniques and those who could not learn successfully roamed to cheat the public. the Sutas. it has been mentioned under the Chapter “Nalyugangalin varalaru” (The History of Four Yugas) that Boganathar lived during Dwarapayuga (i. 5. the forged literature has been plenty. which runs as follows53: “Calling the God Allah.e. “The Book of the 70”. Tell the message of God with the Cross. However. “The Book of the 1200” and so on attributed to Jabir ibn Hayyan / Jabar. the existence of genuine Siddha literature on medicine is not questioned or doubted and the discussion is restricted here only to the forged works. Bogar Vaidhyam – 1000. “Periya Gnanakkovai". excite and inspire the readers. they are studies critically. 3102 – 205 = 2897 BCE = Before Common Era) or 4899 YBP52. they donned the robes of Siddhas. “The Book of Mercury”. among the works of name and style.14 tricks and other magic. most of them are forged only. the Christians”. This fact can be easily understood with the internal evidences. 5105 YBP = Years Before Present). Similarly. the details found in the works attributed to Agasthiyar contain contradictory and non-verifiable data about the Yugas. Moreover.“The Book of the King”. Among the Rasavada literature also.. There are works with names .. there was no Christianity or Islam on the earth. Karpam – 360. 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. worship saying “Illallah” and bending their bodies. Therefore. folding their arms. Fake / Forged Siddha-Sufi Literature: Except the compilation of Siddha literature available as "Siddhar padalgal". Agasthiyar etc. Thus. the writers / composers of such works have purposely used the half-baked details of Yugas. their literature also increased. Vaidhyam – 1000. As fake saints / imposters increased. Jibir / Geber / Jiyaber. In fact. These books contain the . “The Book of Mildness”. such details are not supported by any historical evidences. but.e. As Indian works of Medicine. xerio = desiccative and Arabic “imam” = the leader. taking the accounts of sojourn of Siddhas to the Middle-eastern countries. in Indian connotation. they must have been attributed to an Arabic scholar. 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. conversion of Iron / Copper into Silver / Gold and so on. his nae must have been used by them for respect and popularity. reference books etc attributed to Jabir ibn Hayyan. heritage and civilization and such factors point to India. “al-iksir” is nothing but Kayakalpam. Till 1678. Adapting and adopting from the works of Siddhas. 3. Astrology. The Siddhas who lived in the middle-east and got converted into Islam. might have written such works. Moreover. were translated into Arabic during the Abbasid period even by bringing the Indian Pundits / scholars from India. Such happenings could have taken place in historical settings in historical perspective as follows: 1. 2. al kuhl to finely ground grey Antomony ore etc. 4. Mathematics. 3. 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. 2. Jabir ibn Hayyan is considered as “the first Sufi alchemist”. 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. The French chemist Marcellin Berthelot (1826-1907). and Paul Kraus conclusively proved that these works were only Latin Geberian forgeries54. E. etc. why the names of the original writers not mentioned. They say that the words al-kaya denote Alkalis / salts. even the poems. culture.15 details about the preparation of elixir. which are the original source works. Therefore. course explained and methodology used do not suit or match with their tradition. the methods mentioned to compose medicinal preparations. The scholars have mentioned the following details to that effect: 1. why such sources were not acknowledged. it is well known that “Kayakalpam” is used for rejuvenation of the body or keeping the body young without aging. these were included in the Medical encyclopedias. some Arabs must have written these works from the works of Siddhas. Holmyard. the scholars surprisingly. the procedure prescribed. Therefore.. Not only the names. But. segimen vitri to Carbonate of Soda. do not mention as to who actually wrote these works. herbs / minerals used etc are very similar. when copied or adapted and adopted from “the originals” or “unknown sources”. Astronomy. whether they were written by them is subjected to further critical study. it can easily be concluded that these works belong to Siddhas only. tutia to Copper Sulphate. J. The western scholars like George Lockmann forcefully try to derive the word from the Greek “gerion”. they could not give proper and associated concepts and meanings. . As the episodes of conversion of Ramadeva and Bogar into Islam is mentioned. But. why they were written. Turkey. these details constitute the first Siddha-Sufi dialogue taken place in the field of medicine. line. the mandala represents ground plan. The open space in between is the place of Sufi.. theogony. M. marks. the similarity found between Siddhas and Sufis is quite natural. Lale Bakthtiar58 has also published some mandala figures. dies and again takes spiritual rebirth. numbers and their representation started in India and spread to other countries. the places of worship did not have any symbolism like signs. designs etc. In three-dimensional representation. The concept of Sahadhak explains how it is used in the construction technology. Some scholars59. Thus. they did not mentioned them with bias. and they are otherwise known as cakras / mandalas. Here. tetrahedron etc. They visited Arabia. the regulatory motion of planets and other bodies in the sky. surprisingly remark casually that it is not known as to how Indian numerals were introduced in Muslim countries. rectangle. shape. Siddhas Bogar and Ramadeva alias Yacob spread their works wherever they went. It is well known that the present day numerical system. Therefore. or the physical and chemical properties are in consonance with natural laws. Kitabal-thriyak contains the figures of such mandalas57. initially. pentagon in two dimensions and solid figures – sphere. Sufis reflected such ideas through calligraphy and then in mandalas themselves56. metaphysics and so on. Though. a cone is on a cubical vault. the Arabs themselves called the numbers “Hindsa” meaning that the digits / numbers came from India. the philosophy came from India and so on. they have significant theological and cosmological meanings. and vigrahas / idols. The subjective and objective symbolisms have played important role in all religions through the interpretation of theology. They are summarised as follows: The origin of Universe. Thus. their composition.. Ajmal points out that the mandala figures exhibit the completion of spirituality. size. angle. philosophy. later the mosques started to incorporate all such symbolism. The noting of Ajmalkhan55 can be quoted here – “The knowledge of chemistry must have gone from India to western countries.16 Therefore. triangle. it is evident that either they would not have known the Siddhas and their works or knowingly. When men at different parts of world try to perceive. in three dimensions. time calculation etc. colours. The squaring a circle and circling a square method is used in such building technology. Siddhas have represewnted many concepts in the forms of dot. 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. constructional methods also change as they are related to theology and cosmology. The creation of objects. are governed by natural laws. rhombohedron. In fact. . “Sind-Hind”. conceive and visualize to project in objective forms they resemble.. These mandalas / cakras are related to geometry and mathematics and thus numbers. As the shapes change. ethics. China and other countries and had spread the Siddha medicinal practices”. cube. where he takes birth. This medicinal system only is known as “Siddha medicine”. Jamshid Al Kashi. The paraphernalia of . 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. Actually. Astrology. Astronomy etc: The relation of numbers eith other subjects has already been mentioned earlier. As such books are printed and reprinted continuously in many editions. Some scholars might argue that such practices are only Islamic and not Siddha influenced. Gunangudi Mastan and Maccaregai Sittan. The details that . Numbers are profusely used when astrological predictions are made on human life with reference to planetary motions and their influence. calling themselves as Siddhas. who adhered to the traditions of Tirumular. He taught such methods to his disciples there.. or prove the influence of Siddhas on Sufis or they have been derived from the non-Indian Sufis. the importance of numbers could be noted in astrology and astronomy. have been the culmination of interaction of Siddhas and Sufis. As mercuric preparations could convert baser metals into gold. it is evident that such books have been in good demand among the Muslims. 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. numbers forming different magic squares and predictions based on such squares. the human life could be extended. they asserted that with the different mixtures of mercuric formulations. Such medicinal preparations and formulations had been consistent with nature and could be made easily. then how such same practices have been prevalent among the two religionists has to be studied critically . not only excelled in the medicinal methods. Ulkag Baig and others have been bridging the civilizations of India and the middle-east. some indulged in the preparations of elixir and other related mixtures with the combination of Mercury and Sulfur.17 The Siddha-Sufi Dialogue in Medicine: The Siddhas. etc. when the building of house should be started. Sufis also fostered such methods and tried to learn more from the Siddhas. later. When rasi mandala / Zodiac and Nakshatras / stars are also related. sections of Muslims continued to use them. are found in such books. the life can be extended and by consuming any medicine. but also treated common people with the preparations of medicines obtained with natural sources – like herbs. The astrological connections are also very significant. the medicinal aspects are also linked with human life. whether the child to be born is male or female. The Siddha-Sufi Dialogue in Numbers. he could also live like such plants without any difficulties. which are common both in Siddha and Sufi literature61. But. Though the orthodox Islam has opposed these practices and condemned them as un-Islamic and even antiIslamic. He suggested that if man could also adapt and adopt himself with nature. Moreover. good and bird omens due to animals and birds. the longevity of human life is related to breadth and by controlling breadth only. The attempts of Ramadeva.Whether such practices. The tradition of astronomy of Omar Khayyam. But. barks and minerals.how different acts are to done at different appropriate time. The subject of breadth control has been dealt with by Pir Mohammed Appa. These details are found in the books like “Lanurul Mukhminin”. That is why Sufis too used such bread control related symbolism in their songs. what are the results of lizard falling on human beings. They also attempted to convert base metals into silver and gold. the innate Sufist principle is appreciated. some Muslim scholars try to interpret that Sufis always consider God as “Male”. Hafis and Jalalluddhin Rumi have extensively used this bhava / tend / point of view in their literature and made it Bakthi literature. Urs and other festivals celebrated resembles Hindus counterparts and in fact. If the words bakthi and God are substituted in the place of wine and woman. they are in fact united together based on other factors which are the basic instincts of the humanity. Know One”. language. “Onre Kulam. Oruvane Deivam = Only One Humanity and One God”. making one cry at the time of rendering and heart and soul think only about God. The Nayaga-Nayagibhava: Treating God as lover by the Mystic poets is not at all new for any traditional society. belonged to Basra was devoted to God through such Mystic love. Omar Khayyam. there are references.18 Kandhuri. . many similar aspects are noted in the historical perspective. Though Islamic scholars assertively and vigorously claim that in Islam there is no Sufism. Shaik Bhava Shaik Sulaiman. Here only. First the existence of God is asserted in double negative expression. Garden of Mystery says. As the Sufi poets of Tamizhagam have been definitely influenced by such Bakti movement. as it is found in the Persian literature also. Say One. “Say: God is One” (112:1). Siddhas proclaim. In such proper reading only. Though. they have come together in their pursuit of God through Unity in Diversity and Diversity in unity approaches. Rasul Bivi and others. to reach God could be understood62. culture. many Hindus participate in such festivals along with Muslim brethren. in his beautiful poetry. “La ilaha illa Llah” and then. Shadhiya Gawarkhan Kisti and Victor Daner63 point out how Rabiyath al-Adhawwiya (780-801 CE). Mahmud Shabistari64. In Indian tradition. men appear to be divided on many factors like religion. how the Sufis have been deeply immersed in the ocean of Bakthi so that their poems are soaked with Bakthi. It is important to note that the Siddhas and Sufis have extensively used such simile and metaphor in their literature. exclusively with “Khul hu vallahu ahad”. “La ilaha illa Llah Muhammad rasula Llah = There is no God but Allah and Mohammed is the Only Prophet”. this type of Mysticism has been accepted is revealed through many examples. After declaring. as it conveys perverted meaning. Definitely. When Quaran says. but there are Muslims who accept Sufism should note these aspects for the unity of humanity instead of dividing. social status. Though. Therefore considering such tradition and also familiar with Andal and Tulukka Nachiyar. the Tamil Sufis must have adapted and adopted such approach in their poems. The expression Bridal Mysticism may be acceptable. “Khul hu vallahu ahad = Only One” clearly brings out the above concept. Conclusion: In the divine pursuit of Tamil Siddhas and Sufis. this one of the paths of Bakthi marga through which a baktha / devotee can approach God. they have used such bhava in their literature exhibited through Gunangudi Mastan. the assertion. as it is closely associated with the development of Sufism. That in Islam also. Note: The western / modern scholars used the expressions Bridal Mysticism and Erotic Mysticism for this aspect. “See One. where God is considered as “Female” also. Pir Mohammed Mastan. but Erotic Mysticism is not. the real meaning is easily revealed in such poems. 6. 9. As Siddha literature / poems have been classified and published. are critically analyzed cross checking with Persian and Arabic sources. 2. lime-light language etc. 4.. hereditary and environmental factors also influence for the symmetrical patterns to be formed. definitely. 4. Then. The chronology of Siddhas is divided into four periods . cultural. signs. In Tamizhagam. marks. Sufis and Siddhas. 14. Up to 13th century. 13. Instead of making generalizations as “Siddhas” and “Sufis”. the meetings and encounters of Siddhas and Sufis would have taken place. Up tp Tirumular. 15. According to scholars of history of sciences. Such compilation should have authentic history of Sufis. inference and arguments.19 Thus. controls and restricts the studies of Sufism. more light can be thrown on the social. The Arabs might have tried to obtain the rasavada methods from Indians and the Siddha-Sufi encounters in Arabia prove the point. The chronology of Tamil Sufis is divided into four periods – 1. 11. The earlier Indo-China sojourns prove the fact. 20th century onwards. such symmetry is found in the conceived symbols. Psychologically. 8. Omar Khayyam etc. Islamization checks. the Tamil Sufi literature / poems should be classified and published as collection. scholars and religious sect headers. religious aspects of history. contemporary kings and rulers. together and interacted many times. particularly Abbasid period. and later to be converted into external symbolism. 3. Up to Gunangudi Mastan. traditional prevalent practices and age-old rites. more facts about the Siddha-Sufi contacts might come out. they have moved together. Common traditional factors can combine different religious thinking with the specific internal symbolism to evolve external symbolism. 7th to 12th century.. the works attributed to Jasbir ibn Hayyan. Up to Yacob / Ramadeva. interacted and had encounters with each other in historical perspective as discussed above. the Siddhas and Sufis have been nearer. 3.1. During the 7th century and thereafter. the dates could be determined and fixed accurately from the source materials. they have to be identified as such separating from the poets. though. rituals and ceremonies could have made Siddhas and Sufis to come together or the processes of “inculturation” could have necessitated such exigency. 5. 2. Mercury was not available in India and it was obtained from China. 3. 4 up to 20th century. Up to Pir Mohammed appa. If these incidences established after critical analysis. If the details of visits of Ramadeva and Bogar to Mecca. 10. The established Indo-Persian connections prove the possibilities of 11th – 12th century meetings. the interpolations in the SiddhaSufi literature can be weeded out and expunged. 7. 12. Nature influences through symmetrical patterns and thus. The significance of such meetings / encounters can also be found out and appreciated. 2. If the contacts of Nishapur / Iran and South India are studied thoroughly. the following conclusions are drawn: 1. they appear to be at distance or differ externally. Based on the above observations. Popular beliefs. such meetings could be strengthened and more facts could be bropught out in historical perspective. . As the meetings / encounters of Siddhas and Sufis had taken place recently. Tamilnadu Text Book Society. A. M. Chennai. Umarup Pathippagam. pp. Muhammed Abdur Rahman. Chap. Mohammed Khan Durrany. 1976. somu. ………………. The Gita & The quran – a Comparitive study. Gnanakalanjiyam. Ajmal khan and M. 1985. Chennai. 1983. The Tamil University. …………………………. K. 1999. 1988. Idarah-I-Adabiyat-Ielli.269-273. Tiruvarur. pp.6. Mastan Sahibum Tayumanavarum (Mastan Sahib and Tayumanavar). O. Bashir. 1999. 1999. New Delhi. Haji M. National Book Trust. Chobey.263. Kamalakkannnan.200-208. M. Chennai. Tanjore University. 1962. p. pp. 1993. Pillai. Notes and References The primary sources used are the literature of Siddhas and Sufis in Tamil published during the last 200 years. pp. 1971. Tiruchy. Meignani Peer Mohammed Appa Ilakkiya Ayvukkovai. pp. Siddhar Ilakkiyam Ayvu Nul. B. M. Sahul Hamid & Sons. Mohammed Ibrahim alias Karunaiananda Gnanabhupati. Two volumes. Tamil Literature. Nainar Mohammed.77-79.IV Sufi Meignana Ilakkiyangal. Vol. M. pp. 1972. Vuwais. M. Madurai Kamaraj University. Mira Publishers. Some of the songs have been so popular among the commoners and elite. Gnanayoga ragasiyam. Chennai. Purnalingam Pillai. …………………………. 2000.55-77. M. pp. Panpadum (History of Tamils – People and Culture). the following primary and secondary sources have also been used and they are listed as under: 1. Islamiya Tamil Ilakkiya Varalaru. Muslim Advaita Mulamozhi (Source of Muslim advaita) (Tamil). P. Gunangudiyarin Gnanavazhi (The Mystic path of Gunandudi). Parimanam. P. Dishat Publishers. New Delhi. . Gnana Ilakkiyangal (Mystic Literature).124-125. these. Annamalai University. P. Madtras. Rajamanickam. Annamalai University. 1981. 1982. 1985 (Chap. Besides. S. Umar khayyam. 1997. Bankey Bihari. Sufikkalum Siddhargalum (Siddhas and Sufis) in Tamizhil Islamiya Meignana Ilakkiyangal (Islamic Mystic literature in Tamil) edited by Manavai Mustafa. 1999. Nag Publications. Bharatiya Vidhya Bhavan.131-141.409-410. S.4. University of Madras.165-177). A Comparitive Study of Sufism and Saivism in Facets of Saiva Siddhanta. K. Vedanta Bhaskaran. Shams. 1976. Sufism and Saivism in Tamilnadu – a Comparative Study. Veda. pp. M. 3. M. Sufis.20 events with dates. New Delhi. Mystics and Yogis of India. the Epicureans and Chavarkas. Somale. Bombay. C. Tiruvarur. Tamizhnattu Makkalin Marabum Panpadum (Tradition and Culture of Tamil People). Vanathi Pathippagam. Tiruvarur. Traces of Indian Philosophy in Persian Poetry. Tamizhaga Varalaru – Makkalum. 2000. Vedanta and Sufism. R. 2. Chennai. C.cit. New Delhi. P. Maraimalai Adigal. Vuwais. Sirtitrrutta Kurippugalum (The Critical Poisition of Saivism and Notes for Reformation). opt. M. 14.873. M. p. S. Tara Chand and Kamil Hussain. Vuwais. 56-57. Hamiduddin’s Early Sufis.cit. 10. Ajmal Khan and M. 1999. Ibid.80. 1931. Indiyavil Islamiya Karuttugalin Valarchi in Kizhai Melai Nadugalin Meipporuliyal Varalru. M. p. Hindu Samaya Varalaru (History of Hindu Religion). 18. 17.cit. M.315.cit. opt. M. Ibid. p.cit.263. 11. Ibid. 9th / 6th / 5th / 4th century CE (Current Era) and so on. N. pp. p. p. edited by M. p. Siddhargal Varalaru. 5. pp. p. Kandaiyya Pillai.262-263. M. M. .57. The date of Tirumular is mentioned differently as 100 BCE (BCE = Before Current Era). 9. opt.cit. opt. 4. Chennai. M. Opt. 267.45. Ibid. Manavai Mustafa. Mirvali-uddhin & Munshi Fasil.263. Tamarai Nulagam. Sharif. Saiva Samayattin Nerukkadiyana Nilaiyum. Ramachandran. pp.21 S. 8. 12.I. Madras. M. M. Purnalingam Pillai.23. Ajmal Khan and M. Progressive Press.cit. Annamalai University.34-35. Vol. M. R. Sufi Kolgaigal in Kizhai Melai Nadugalin Meipporuliyal Varalru. p. 13. Opt. Purnalingam Pillai.cit. M. p. Annamalai University.237. Vuwais. Muthukkumaraswamy. Ajmal Khan and M. Sufi Ilakkiya Pathippugalum Uraigalum in Manavai Mustafa opt.310-349 in A History of Muslim Philosophy. p.46. p. M. 7. S. Low Price Publications. 15. 16. Vol. pp.316. Part-II. 1999 (Reprint of 1961 – Pakistan edition).323-326. Mirvali-uddhin & Munshi Fasil. 1960. 6. opt.I. pp.39-40. 119-132. pp. 26. p. New Delhi. 1925.2. S. 1993. M. Vedaprakash. 20. Chennai. 2001. a paper presented at 21nd session of South Indiam Hisstory Congress held at Madurai Kamaraj University from January 18-20. 24. Islamiya Ayvu Panpattu Maiyam. p.VI. Tayka Shuyb Alim. M. Tantra Mantra Yantra – The Tantra Psychology. Renaissance in Indo-Pakistan: Shah Wali Allah Dihlawi in A History of Muslim Philosophy.8-15. Arabic.1995. V. K. 25. . Abdul Hamid Siddiq. 2000. Ibid. 27. Basu (Trans. Ramachandra Rao. K. 1990. Vuwais. 1999 during the 6th Session of Tamilnadu History Congress held at Islamiah College. pp.53-54. M. D.IV. pp. Vol. Dahrul Islam. Ramakrishna Rao. Part.cit. 23B. Opt. Vivekananda Kendra Patrika. Ajmal Khan and M. Ramakrishna Rao.115. Ibid. No.22. p. 23A. Chennai.24. 23. Muslimgalum Tamizhagamum. In fact. 29. Sufism in India. if all the songs of Siddhas other than “Periya Gnana Kovai” or “Siddhar Padalgal” are read. Mohammed Vuwais mentions Yacob as a “Tamil Siddhar” and the details about the songs of him has been explained and included in the 7th chapter.406. Ramakrishna Rao. 1975. M. The Yoga Sutras of Patanjali. Blavatsky. 22. P. p. S. The Secret Doctrine.404. Feb.208.22 19.1. Meera Lebbaik Myallim. A Critical Study of the Chronology of Siddhas. V. the specific fourth volume of “Sufi Mystic Literature”. Madras. 256-58. 1912. Siddhas had been there even before Tirumular. pp. 21. V. Imamull Arus Trust. But. The Presence of Arabs in South India Before and After the Advent of Islam. B. Nagore Kandhuri Mahotsavam. a paper presented on October 25. Vaniyambadi. 309-10.cit. 28.1557-1579. Vol. Vol. ArnoldHeinmann. Kamal. opt. p. Tamil Siddhas have freely adapted and adopted the sutras in their songs.211-13. They have explained the aphorisms of Patanjali in simple language in the form of songs. A Critical Analysis of the Influence of Sufism on the Bhakti Movement.). K. pp. K. H. Madras. Vol. The facts are known easily.2. Allahabad. Siddhas were there in traditions of Buddhism and Jainisms. neither Ajmal Khan mentions Yacob as a “Sufi” nor he has been included in it. Itihas Darpan. Arwi and Persian in Sarandib and Tamilnadu. 484-5. as Tayka Shuyb Alim gives these dates in his book. 2000. 6. Tamilnadu Text Book Society. in India’s Contribution to World Thought and Culture. Arul Jyoti Publishers. K. Madras.23 30. B. Assam – The Gateway to India or Gateway to Greater India? and India – China Encounters.iii & vi. 28:2. p. S.597-600. Madras. Agasttiyar Vaidhya Paripuranam – 400:6. Chennai. 34. However. 40. Punjab University.. K. M. 1953. Saidakkadiru Marakkayar Tirumana Vazhttu. Nandi Nul – 5. Choubey. Cattaimuni Karpam – 100. Balaramaiah. pp. Sultana Abdullah (Publishers). Madras. 39. papers presented at the International Conference on Brahmaputra Civilization held at Guwahati from Oct. p. Chennai.cit.139-142. 28:8. opt. opt. 1997. Chandigarh. 32. The Christian Literature Society for India. 42.319 & 324. The Islam series – Sufiism. Nilakanta Sastri. A. 4.cit. M. 1976. M. Ambiganandar Muppu Suttiram – 24. 16:2.313. Iran and India – Through the Ages. Sultana Abdullah (Publishers). pp. O. Rasavada Nul – 521. 31. Tennindiyavaip Patriya Veli Nattinar Kurippugal. 33. 1910. 38. Feroz Cowsaji Davar. Surinder Singh Kohli. 1953. The paragraph is quoted from Rice’s Crusaders of the Twentieth Century. Chennai. 35. Mohammed Hussain Nainar. Ramakrishna Rao. 27:5. 25:3. 23:1. opo. Bobay. Purnalingam Pillai. Edetra Malai – 1:10. M. Ramadevar Patcini – 13. S. . Amudha Kalasam (1991). 41. p. Mohammed Hussain Nainar. Vivekananda Kendra. Sidakkadi Vallal. V. 39:4. Appendix. pp. Travels of Guru Nanak. S. S.cit. ……………………………………. Guru Nanak’s Travels in the Middle East. pp. 37. 1970. they are taken for reference.cit. 43. 36.49-55. Hamiduddin. 11:4. Pulippani Vaidhyam 500-167 etc. opt.20-22. Sagakkalai (1975). Ajmal Khan says that Pir Mohammed’s dates of birth and death are not clearly known. These are given only for illustrative purposes and there are hundreds of books and there are more references. Canon Sell. Sharif (Ed). Asia Publishing House. 18:1-2. 1962. V. Muppuguru (1981). abjuration of wedded life. 53. 1972.24 K. 49. following of mauna vrat (non-speaking penance) as per the direction of Spiritual Guru..cit. Karuttarangak Kovai. M. 2000. V. Karaikkal. 1959. Laleh Bakhtiar. Chennai. V. 1998. George Lockemann. Nagarajan. P. pp. Pulippani Vaidhyam. Islamiyat Tamizh Ilakkiyattin Tanittanmai. pp. p. Kalyanaraman..cit. Abdur Karim. M. 1951. Sri Bagawan Nama Publications. p. 46. opt. 241. Decoding and Decipherment of Omarkhayyam’s Rubaiyat.3-4 and Appendix. Time in Islamic Thought.938. Iran. 52. Tirumantiram – 231. Singapore. pp. . p. 1911. opt. 47.434-435. P. Philosophical Library. pp.24. Karai Irai Adiyan & M.1114. 1981.171-172. S.S. 240. Mohammed Husayn Nainar. composing works at that stage. Pp. attaining samadhi at last – these incidences resemble exactly. 1979. 247.cit.49-50. 5th World Islamic Tamil Literary Conference. 55. P.86-89. Karaikkal Mastan Sahib Valiyullah Varalatrup Pezhai. Tiruvalluvar Carittira Maruttuva Araycikkathir (Siddhar Marabu). Ramachandran (Pub). Mohammed Abdur Rahman.A. Namasivaya Mudaliyar.1-24. opto. 50. Rhein-Verlag.II. Sri Sadasiva Brimenral Divya Saritram.30-31. Kizhakkarai. 58. Thames and Hudson. S. U. 56. 45. 48. 1990. 242. pp. Zurich.114.cit. The Story of Chemistry. Ramakrishna Rao. Sayabu Maraikkayar. M. Tamarai Nulagam. Sufi – Expressions of the Mystic Quest. Chennai. p. Eranos Year Book. S. 515-519. Chennai. 51. Fatima Pathippagam. roaming many places. The Coronation Dictionary. 44. p. 54.41. opto. Chennai. performing miracles. pp. Mohammed Vuwais ans Ajmal Khan. Neshabouri. All India oriental Conference (Abstract of papers).452-453. 1120 & 1121. Chennai. 57. 2000. Louis Massignon. Sharif. ……………………………………. in International Congress in Commemoration of Hakim Omar Khayyam Neyshabouri. Renunciation of life at young age. p. Vol. M. O. Masani. The Nature and Origin of Sufism (Chap. R.25 59.13. Somu. opt. Choubey.181-190. 1982. opt. pp. p. P. Award Publishing House. Chennai. Science in Medieval Islam. Victor Danner. p. Lanurul Mufminin. Oxford University Press. pp. Routlege & Kegan Paul. 63. They have published 12 parts in three volumes. 64. Persian Mysticism (Abridged version of Farid-ud-din Attar’s Mantiq-utTayr).12. Sahul Hamid & Sons. 1987. opt.223238).cit. London.cit. Islamic Spirituality – Foundations. P. New Delhi. M.I and II contain many number squares. the Appendices of Vol. The Early Development of Sufism (Chap. pp. 61.45. pp. 1999. Sadhiya Gawar Khan Khisti. . A. Laleh Bakhtiyar. 62. 60. both articles appearing in the following book: Seyyed Hossein Nasr (Ed). 1981. S. 87-88. M.239-264). B.94.9. New Delhi. Howard Turner.cit.