Tamil Siddhas (A Study from Historical, Socio-Cultural and Religio-Philosophical Perspectives)

Tamil Siddhas have been know as iconoclastic in their writings and tendencies. Here this misunderstanding is cleared and correct knowledge of the writings is given. For the first time also, the dasa diksa and gymnosophy of the Tamil Siddhas are adumberated here in a new light, which the student of the Tamil Siddhas will appreciate.

The author has attempted, successfully to prove some of the concepts and the yogic practices of the Siddhas by quoting from the Upanisads and explaining them. The modern discoveries and medical science have helped him to assert the scientific and medical qualities of the prescriptions of the Siddhas for perfect health and steady spiritual progress.

It the world of humanity today still carried a semblance of peace and well-being. It is by the Grace and Guidance of these Elders, the Siddha Brotherhood. May their Grace continue to guide humanity is the prayer in this study.

Shuddhananda Sarma is a registered practitioner of Ayurvedic and Unani systems of Indian medicine. Since 1966 he has been living in Australia where he has founded his School of Oriental Studies dedicated to the dissemination of Hindu vidya of its.

Philosophical and socio-cultural traditions and the Hindu Way of Life. He received his Bachelor of Arts degree in Political Science in 1988 and is now completing his Master of Social Science (Honours) Studies in World Politics and International Relations.

Preface

Lest the student of the Tamil Siddhas fails to appreciate the truth of this, it may be pointed out that Australia has rightly claimed the first in many fields such as sport and science. Even so, this work on Tamil Siddhas claims the first to introduce: the analysis and interpretation of Tirumular's versification; the definition and interpretation of Siva and His Dance attended by His chief disciple, Nandi, who happens to be his metronymical name assumed by virtue of his mask of a Bull's Head; to impart a meaning to the funeral rites of Kapilar, the Tamil Siddha; so, too, Pattinattar is being interpreted here in a new fashion, substantiated by the facts of the matter.

Kanjamalai Siddhas are one who are not found in the Tamil versions, but added here as one who counts. Kudambai and Kaduveli Siddhas have received translations of their work in a new light, even as Subramania Bharathiar has in his poems and as a Tamil Siddhas; Siddha Ramalingam is one who has not been understood as a Tamil Siddha, but here he is treated as one whose compositions indicate the fact.