The Manuscripts attributed to Siddhas, Siddha medicine and their Critical Study

The Manuscripts attributed to Siddhas, Siddha medicine and their Critical Study

M. J. Nagarajan, LIC DO (Retd), 5C, F1, Mahendravarman Street, Rajivgandhi Nagar, Nesappakkam, Chennai – 600 078. 7010765268, 9884324636 Nagarajan_22lic@yahoo.co.in

K. V. Ramakrishna Rao, I.R.S (Retd)   B.Sc., M.A., A. M. I. E., C. Eng (I)., B.L., 25 (Old.9), Venkatachala Iyer Street, West Mambalam, Chennai – 600 033 Cell: 98402 92065 e- mail: kopallerao@yahoo.co.uk

[ A paper presented at the National Seminar on Cataloguing, editing and Publication of Ancient   Indian Manuscripts on Science and Technology held from 26^th of 28^th of March, 2019 in Multi-vision Theatre,
ISKCON, Rajajinagar, Bengaluru, 560 0010 –

இந்த ஆய்வுக் கட்டுரை, “சித்தர் மற்றும் சித்த மருத்துவ ஓலைச்சுவடிகள் என்பனவற்றைப் பற்றிய நுண்ணிய ஆராய்ச்சி,” 2019ம் ஆண்டில் மார்ச் 26 முதல் 28 வரை பெங்களூரில் “இஸ்கான்” வளாகத்தில் உள்ள அரங்கத்தில் நடந்த ” இந்தியாவின் விஞ்ஞானம் மற்றும் தொழிற்நுட்பங்கள் பற்றிய ஓலைச்சுவடி-ஆவணங்களை முறைப்படுத்துவது, தொகுப்பது மற்றும் வெளியிடுவது,” பற்றிய தேசிய கருத்தரங்கத்தில் சமர்ப்பிக்கப் பட்டதாகும். சித்தமருத்துவத்தைப் பற்றியது என்பதால், இங்கு பதிவிடப் படுகிறது.]

Introduction: We have been working on the issue for the last 40 years visiting the places connected with the Siddhas, including their Jivasamadhis, mutts and libraries, interacting with the Siddhas and their devotees, staying with them, and listening to them. As for as Siddha medicine, we have visited many Siddhas who treat, Siddha doctors and Siddha hospitals and pharmaceutical factories, where Siddha medicines are manufactured. While the Siddha doctors with BSMS etc., treat with certain Siddha formulations, reportedly clinically tested, most of them are prescribed with traditional practices. Mostly Churnams have been converted into tablets and suspensions and liquids bottled with trade and brand names. Definitely, chemicals are added and substituted for the extracts of herbs, seeds, barks, roots etc., to cure quickly and to satisfy the patients. Interestingly, now, every popular R&D of pharmaceutical factory has a Siddha division with palm-leaf manuscript books (hereinafter mentioned as PLBs) and printed books. In their manufacturing techniques, and recommended usage, the difference between Ayurvedic and Siddha merges and disappears also. Thus, it is evident that existed one Indian medical system has been got divided and identified as Ayurvedic, Siddha, Unani etc., depending upon certain element usage. As for as the Tamil Siddha medicinal tradition is concerned and their PLBs available, they have been dated from later medieval period to 20^th early century.

Pure Tamil Movement and the rise of Tamil Science and Technology: The moment the Sangam literature and Tamil classics were printed, the Tamil enthusiasm, pride and identity developed and progressed. However, with politicization, it had been converted into Tamil chauvinism, separatism and anti-nationalism of the period. More and more the antiquity of Tamil over Sanskrit was stressed upon and claimed, and more reliance was placed on the Tamil literature[1]. The mythological narrative of “Iraiyanar Agapporu” gave a fillip to the Tamil enthusiasts, as it mentioned about the existence of three Tamil Sangams with thousands of poets and period going back to 10,000 years[2]. As names of Tamil poets and their works were mentioned along with the Pandyan Kings, they believed that such works / palm-leaf manuscripts existed and the invading Aryans destroyed[3] by throwing into rivers.  In the 19^th century, many Tamil works were printed in the book form:

Title	Author	Probable date of composition	No. of Mss compared	Date of publication
Civakacintamani	Tiruttakkatevar	c.700 CE, early centuries	23	1887
Pattupppattu	Ten poets of Cankam	First to 7th cent.CE	10	1889
Cilappatikakaram	Ilankoadigal	First to 7th cent.CE	22	1892
Purananuru	About 140 poets	Prior to 2nd cent CE	16	1894
Urapporul-venbamalai	Aiyanarithanar	c. 800 CE	7	1895
Manimekhalai	Cittalaicattanar	First centuries up to 500 CE	10	1898
Ainkurunuru	Five poets	early centuries CE	4	1903
Paditruppattu	Ten poets	early centuries CE	6	1904

Thus, the books were read by many and scholars started interpreted the details of the work in historical perspective. After the advent of “Thanit Tamizh iyyakkam,” Pure Tamil Movement[4], all arts and sciences were labeled as “Tamil” and the Tamil enthusiasts tried to show that they were different from that of Sanskrit, came through “the invading Aryans.” The view has been still prevalent. Third Tamil Siddha Vaidhya Conference was held at the Tirumalai Nayakar Mahal, Madurai on 10-04-1927. At that time, Siddha Vaidhyar Gurusamy Kon brought PLBs containing 2,00,000 songs[5].

Mythologization and demythologization of Tamil Siddha literature: Analyzing, tridosa tatva, Hartmut Scharfe pointed out that it could have been borrowed into Siddha medicinal system after 6^th century[6] with the Buddhist influence. G. Kenneth Zysk[7] opined, “Most critical scholars of Siddha, however, agree that on the basis of their language, the numerous texts on Siddha medicine, which present it as a codified system of healing, cannot be older than the 16th century. Therefore, Tamil Siddha, as it is now conceived to be in theory and practice, began in Tamilnadu around the 16^th century, but elements of healing practices which eventually became part of Siddha medicine, including those they hold in common with Ayurveda, derive from an earlier period”. The early 20^th century witnessed the struggle of Tamil Siddha medicine practitioners, who were trying to claim much antiquity of their system over all others. Thus, they pushed the antiquity to 12,000 years and so on. Yet, some over-enthusiastic chauvinists tried to add more myths to their mythical claims. Thus, D. Sangaradanu Pillai[8] pointed out that “Siddha medicine was developed from time immemorial by number of Siddhas and physicians through a continuous analysis of nature, disease factors etc. Outsiders, like Europeans, Jews, Egyptians, Venetians, Greek and others learned Siddha medicine and developed it in their respective languages. Even King Solomon and Jesus Christ also learned Siddha medicine”. This, in fact, provoked, exited and forced the Christian mythologists to produce more fake documents, forgeries etc., with the claims that Jesus came to India and so on. However, traditional Siddha Vaidhyas like Virudai Sivagnana Yogi wanted to demythologize the Tamil Siddha medicinal system and modernize. He found Tamil Vaidya Kalvi Kaḻagam (Tamil Medical Board of Studies) and tried to systematize Siddha medicine texts. The Board of Studies requested physicians to write a book on various subjects of Siddha medicine culling out unscientific and superstitious aspects from Siddha manuscripts and brought out its scientific nature in the new texts. However, even today (2016), there have been Siddha doctors, who go emotionally and assert that the Tamil Siddha system came from Shiva directly sme 10,000 years ago[9]. A Tamil Siddha manuscript No. R.2289 recorded as follows, “Karpasuthiram composed by Kongana murthiyar ends. This was written and completed at Bellary on 15^th day, Adi month, 1848,” proving that it was actually written in 19^th cent.CE only, however, publishers do not publish that note at the end of the work in printed form.

Manuscripts on Siddhar and Siddha medicine with manipulations: The palm-leaf books on Siddhas, Siddha literature, medicine etc., have been available plenty even today with libraries, traditional medicinal practitioners, private collectors and others. However, they are manufactured even today, as could be noted from the Jyothida groups[10]. About the fake Nadi-palmistry manuscripts, M. P. Somu commented[11], “There have been palmistry manuscripts circulated in the name of rishis and sages. The authenticity of them can be questioned. I have already pointed out that while the genuine Siddhas have been few, the imposters or deceit-siddhas have been many. Falsity, cheating and deceit etc., have been mixed with the commercialization, thus, with the forged or spurious palm-leaves, some nadi-astrologers do business and one has to be careful with such persons.” Coming to Siddha manuscripts, they are available with:

• The Saraswathi Mahal Library and Manuscriptlogy dept of Tamil University at Thanjavur
• The Govt. Oriental Manuscript Library, it claims[12] that it has digitized and created catalogue for 1085 Tamil Siddha manuscripts in the year 2005. Now, the figures are[13], “A total of 893 Tamil Siddha manuscript bundles have been digitized, covering 1,682 works in 1,62,209 pages (approximately)”
• U. V. Swaminathaiyer Library,
• Institute of Asian Studies, International Institute of Tamil Studies,
• Siddha Central Research Institute,
• Literary division of the Directorate on Indian Medicine and Homeopathy, Govt. of Tamil Nadu,
• religious mutts and
• private individuals

Some claim that[14], “Most of the healers store manuscripts in their homes mostly due to the sentiments they attach to the traditional heritage and have a reluctance to share their possessions. They also believe that the knowledge or the unique formulation present in the manuscripts could bring them a huge royalty”. However, the contents appear that such details are already available in other manuscripts, well-known and the PLBs appear new, i.e., prepared recently. And the date of them has also been fixed tentatively, “The oldest palm manuscripts of this collection were about 400 years old (16th Century) and the latest was about 150 years old,” i.e, 1600-1870 is not so old, as others have been also dated so.

Mackanzie-Leyden-Brown collection and their authenticity: As for as the manuscripts available at the Oriental Library, Madras, the manuscripts, copper plates and palm leaves, they came from private collections of Colonel Colin Mackenzie[15] (1754-1821), John Leyden[16] (1775-1811) and C.P. Brown[17](1798-1884). The East India Company bought the collection, grouped it into three, sent one to London, one to Calcutta and the third to Madras. These were manuscripts of works in literature, history, philosophy and science — written in south Indian and Oriental languages and of Kaifiyats and inscriptions belonging to different periods. Thus, the PLBs that had gone to London have not been revealed specifically to the Indians or researchers. When Mackenzie was alive and even after his death, scribes were engaged to copy them on paper in a haphazard manner and such paper manuscripts available, contain mixed verses with mistakes[18]. The three collections were transferred to Presidency College, the library opened in 1869, and Pickford, Professor of Sanskrit at Presidency, was hand-picked to catalogue the assemblage, prepare a system to publish the manuscripts and acquire transcriptions from everywhere. However, all mss cannot be relied upon for antiquity, as the available have been copies. About one manuscript of the Mackenzie collection, the sixth report recorded[19], “11. Andhra-sabha, Camundi.  No.33.C. M. 488. If this be the copy originally supplied to the collection, it is as gross a fraud as could be made; but since the appearance of the leaves and writing, indicate neither more, nor less than ten or twelve years, for its age, it is possible, that it may be a fraudulent substitute at some recent period for the original copy.” Thus, within four years, 1821-1825, the Mackanzie collection was meddled and one manuscript was replaced with the forged one. About the “Imitations, Manipulations, Interpolations, and Forgeries of Siddha Literature,” K. V. Ramakrishna Rao has already pointed giving specific examples[20].

Indian Bazar Medicines: “Siddhar padalgal” [The poetry of Siddha] became popular in the 19^th century and some people started experimenting with Siddha medicine. In fact, they procured the ingredients from the “Nattu marunthuk kadai,” bazar and chemical stores. Siddha medicines were also sold in the bazar popularly known as “Bazar medicines,” and they were used according to European practice also[21] during 18^th-19^th centuries. Alum, White Arsenic, Asafoetida, Bael or Biva fruit (fruit of Aegale Marmelos), Bonduc nut (fruit of Guilandina Bonducella), Borax, camphor, Cassia alata or Ringworm shrub, castor oil, catechu, charcoal poultice, cloves, creyat orr chiretta (Ophelia Chiretta),   Croton seeds (Croton Tiglium), Cubebs (Cubeba officinalis), Datura, Dill seed (Anethum Sowa), Galls (Machai-kai), Garlic and onions, Ginger, Hydrocotyle Asuatica, Ipecacuanha (country type, Tylophora Asthmatica) etc have been listed, described and how they were used with the combination of cooked and uncooked food and other items could be mixed with these to cure many diseases. Incidentally, the “Bazar medicine” category included leeches, fish, and meat of cattle etc and they cannot be added with Siddha medicine system. Incidentally, the book referred to contain Tamil translation also. Evidently, as such books were available[22], later they were printed and circulated as “Siddha medicines,” there is a reason to believe that they might have used them for their books. As they become more popular, almost every publisher has come out with such books engaging writers[23].

The poetry of Siddhas – published without editing: The publication of books attributed to Siddhas, exclusively Tamil has started in the early 20^th century.

1. B. Rathina Naicker & Sons Book Depot is one of the oldest private Siddha book publishers, established by B. R. Rengasamy Naicker in memory of his father “Thiru B. Rathina Naicker” as ”B. Rathina Naicker & Sons Book Depot” in 1920. They have been publishing books without referring to sources. The last verse generally gives the name of author, date, the place where it was written, but, in their publications, they would not mention. They just print and sell.
2. Saraswathi Mahal Noolagam, Tanjavur, Oriental Manuscript Library, and Swaminatha Iyer Library have been the oldest Govt. Institutions in Publishing Siddha Books.
3. As “Siddhar padalgal” became popular, R. Ramanathan, Prema Pirasuram, Kodambakkam, Chennai also published “Siddhar padalgal” in 1950 without editing. Recently, S. P. Ramachandara of Thamarai Nulagam[24] has started publishing many Siddha books from the manuscripts without editing. During an interview, he accepted that he just wanted to publish whatever available in manuscript (both palm leaf and paper) form to book. The above simply published the poetry without any critical editing.
4. V. Balaramaiah popularly known as Judge Balaramaiah (retd, 1910-1987) has written many books criticizing the Siddha doctors, as they do not read the books properly and understand the nuances of the vocabulary used in the literature.  Though, his approach had been rationale and scientific, in his works, many times, he too, resorted to hagiographical incidences[25]. He pointed out as to how they played havoc with human excreta and urine boiling together without understanding the real meaning[26].
5. Dr U. V. Swaminatha Iyer Library has published Dhakshsa Nayanar Vaidhya Attavanai, Vaidhya malai Akaradi, Vakata Akarati from mss to book form. In editing U. V. Swaminathar Iyer opined that both Ayur-vedam and Siddha-maruththuvam appeared to be same[27], i.e, in these two Indian systems, similarities could be noted.
6. M. P. Somasundaram (1921-1999) had dealt with the Siddha literature in research perspective, but, restricted himself with traditional boundaries and hence could not come out of  “always eulogizing Tamil” suppressing the lacunae, interpolations and lack of historicity. When the question of “Siddha medicine” comes, tactfully avoids comments.In the first volume itself he records[28], “The moment Siddha literature is mentioned, the Siddha medicine comes to mind. This is quite natural, as the Tamil Siddha medicine has grown with pride. However. My research has not been about Sidddha medicine. This, I want to point out and clarify at the beginning itself”. Again, later, he notes[29], “Kakasapundar-1000 contain references to medicine, however, I have not given any explanation, as only doctors (Siddha medicine experts) are competent enough to explain such nuances.”  Though, he wrote six volumes running into more than 2600 pages, in one place, recorded the fact as follows[30], “Generally, the practice of writing history in Tamilnadu is not so accurate as in other countries. The history of our Tamil poets has been highly romanticized, caricatured and distorted. This has to be accepted by the researchers. As we have the traditional practice of writing history as Purana
   1. , we do not know where Purana ends and history starts. It is very difficult to ascertain between two separately.”
   1. Thus, perhaps, he failed in his research by not dealing with the subject critically. Of course, his approach to the subject matter in the angle of spirituality, “mantra-tantra-yantra” etc., has been excellent.
7. If an analysis of the Siddha medicinal books published, it can easily be found out that such “Bazar medicines” have been faithfully listed therein. R. Nagaswamy[31] notes about, “Vakata Agarathi” (Medical Dictionary) published from a ms No.472 of the Dr U. V. Swaminatha Iyer library, that it contains nearly 50% of words sound totally non-Tamil and non-Sanskritic. In other words, it was copied from some other existing work.
8. R. Manickavasakam[32], published a “Siddhar paribhashai agarathi” = Siddhar secret words, decoded and Dictionary with the foreword from Tamil department of Madras University and Prof N. Sanjeevi, Tamil Litrature Department, Madras University, but evidently compiled from various sources without mentioning them.
9. However, in manuscripts, it was mentioned, “Paramasivan as told to Parvathi,” and the printers carried on faithfully.  Thus “Primer of Treatment” composed by Senji Ekambara Mudaliar, published in two parts in 1991, contain all such medicines for diseases with curing methods.
10. Based on the mss no.31-A of Saraswati Mahal library, a book “Bogar Nigandu-Hand book with decoding secret language” in 1991.
11. Pulippani Maha Munivar reportedly gave away orally “Vaidhyam – 500” contains Tamil language of recent times, colloquial words, artificial syntax etc., clearly point to 20^th century composition done by some Tamil pundit[33]. 

The publication of Tamil Siddha medicinal books thus published has only romanticized the pro-Tamil protagonists, Dravidian ideologists and hagiographers. Surgery[34], and anatomy books[35] were also printed and circulated attributing to Siddhas or giving an impression to that effect. Actually, these were translated books from English to Tamil.

Why the Siddha medicine has been romanticized and popularized by the Europeans?: The Europeans, particularly, doctors and surgeons had taken much interest in Indian medicine, when they came to know that the native Indian medicine system had cures not only for the smallpox, but also for the great pox, i.e., the venereal diseases. Thus, their hunt for the manuscripts started with vigorous. At Tranquebar, they negotiated with the siddha doctors for the exchange of PLBs with the mercury, as it was in a great demand[36]. The Jesuits had also been vigorously hunting for the PLBs at the length and breadth of India[37]. Under such circumstances only, the Siddha medicine and books became very famous among the Europeans.

The Siddha medicines[38] dealing with such diseases: There have been specifically certain medicines dealing with leprosy, syphilis and Gonorrhea, after which the European doctors were hectically running to grab the know-how from the Siddha doctors. Incidentally, the following formulations mentioned in the Siddha literature specifically deals with such diseases. The diseases cured are mentioned against each:

• Kustakajakesari: For curing leprosy (Kustam, Venkustam, Megam and other age-long skin diseases).
• Meganatha Kuligai: For curing certain skin diseases like Pandu (white patches)
• Linga Centhuram: Skin diseases
• Parangip Pattai Padangam: 21 types of Mega noi, leprosy and other skin diseases.
• Idi valladhi: leprosy, megam, psoriasis, Granthi, and other skin diseases (Parangip pattai is one of the ingredients)
• Rasa mezhugu: White megham, thickening of Megham, Sores, blisters and boils produced due to Megham, Granthi, bleeding from the skin (Parangippattai Curnam is an ingredient).
• Rasa Gendhi Mezhugu: Different types of Leprosy, Megham, Granthi and syphilis (sore on the penis, specifically mentioned), gonorrhoea (sore / blister at vegina) (Parangippattai-ingredient).
• Parangippattai Curnam: Curing megham, Leprosy, all cateories.
• Maha valladhi Legiyam: 21 types of megham, granthi, leprosy, skin diseases (Parangippattai main ingredient).
• Kandaga Rasayanam: All types of Megam and leprosy, skin diseases (Prangic Cakkai)
• Parangi Rasayanam: Leprosy, Sypilis, gonorrhea (Parangippattai-ingredient)
• Kandaga Cudar Tailam: Leprosy and skin diseases (Vediyuppu-ingredient)
• Meganatha Tailam: Megham, Leprosy and skin diseases.
• Ven Pusani Nei: Leprosy, Syphilis and Gonorrhea.
• Vediyuppu: It is used mainly in many medicinal preparations like uppu centhuram, naga centhuram, Talaga Baspam, Pancha lavana baspam, used mostly for stomach related diseases. It is also used in Vediyuppu Cunnam, Nava-uppu mezhugu, Sanga Travagam etc.

Parangippattai has other names Madhusmikam, Madhusmiki, Madusnuhi (Sans.), Chinapattai, Smilax chinensis (Lat.), China root (Eng.), Pirangi-chakka (Telu.), Pavu (Mal.), Chobchini (Hind.). It has alternative (to increase body strength), antisyphilitic (curing syphilis), aphrodisiae (to increase virility) and depurative (purifying) properties. Agastiya Kaviyam 1500 describes the preparation of Parangippattai Curnam, Rasayanam and legiyam

Establishment of Siddha Colleges and Research centres: The discussion for the establishment of educational institutions, clinical laboratories etc., started in 1947-48 and the report of the committee on Indigenous systems of medicine was published[39]. So far, the Siddha medicines have been manufactured and applied with limited clinical tests, as it has been going on with the private practitioners. Many times, the manufacturers sell them claiming as “Siddha,” containing chemical formulation. The Government Siddha Medical College, started on 30^th November, 1964, now affiliated with Tamil Nadu Dr M.G.R Medical University and recognized by Central Council of Indian Medicine (CCIM), New Delhi. National Institute of Siddha (NIS) was inaugurated on 03-09-2005 as a center of excellence with research and higher education in Siddha System of Medicine as its mission[40]. The Siddha medicines are now clinically tested and then applied to the patients.

Modern methods employed, compared to the traditional methods: Nowadays, extraction factories have global network of suppliers for raw botanicals i.e, herbs, seeds, barks, roots etc. They source botanicals from countries like Poland, Bulgaria, Madagascar, Ghana, Netherlands, Chile, Brazil, Mexico, Vietnam and China, besides India. They are able to procure the best quality of botanicals with high amount of actives at reasonable prices and they are stored in large warehouses under GMP conditions. For chemical processes, they have plants with laboratories for quality control at various stages of production and for the finished goods. Testing natural products which are really difficult to test compared to synthetics, yet, follow USP and other International guidelines and methodologies to suit their requirements. They have many UPLC, HPLC, GC, HPTLC and other instruments for handling natural products. They also have an in-house microbiology laboratory for testing the samples, extract and other materials for manufacture and as well as R & D purposes. The AYUSH has issued guidelines for GMP and inscription[41].

What found during critical analysis of the Siddha medicine Manuscripts: The discussion about the paper, is presented as follows with specific points:

1. Several poems are repeated not only in the same work, but also in other works. The poetry has been wordy, verbose and loquacious repeating the descriptions, ideas and lines just with some changes. Usage of Persian, Arabic, Urdu words prove the 19^th century influence through handlers of herbs, chemicals and living organism and traders.
2. The Tamil Siddhas through their works, emphasised the “perfection of the body” by means of yoga, alchemy, medicine, and certain types of Tantric religious rituals. Their works date from about the 13^th to the 14^th century C.E., and are attributed to numerous authors including Akattiyar (Sanskrit: Agastya), the traditional founder of Siddha medicine and Teraiyar (c. late 17^th century), who is said to have written twelve works on medicine, and whose famous disciple Iramatevar travelled to Mecca in the late 17^th or early 18^th century where he studied, converted to Islam, and took on the name Yakkopu (i.e., Jacob). Most critical scholars of Siddha agree that on the basis of their language, the numerous texts on Siddha medicine, which present it as a system of healing, cannot be older than the 16th century. We must, therefore, acknowledge that Tamil Siddha medicine, as it is now exists in both theory and practice, began in Tamil Nadu around the 16th century[42].
3. The politicization of social processes with the blessings of the rulers led to anti-Vedic, anti-Brahmanic and later anti-Hindu literature. However, the Siddha literature has been careful in retaining the tradition of Kadavul vazhthu (Invocation of God) etc., in their renderings and compositions.
4. The style, language, syntax, etc., of Siddha literature, hitherto maintained some standards had changed to incorporate ordinary colloquial, nomadic, bard type. Such change has been condemned by the Tamil scholars[43]: “From literary point of view, their writings, though they in verse form, are as simple as prose in their vocabulary and syntax, and their colloquial Tamil has done great injustice to classical Tamil”. There has been blatant mix up of historical idiosyncrasies and chronological blunders. Works like Jnanvettiyan, Jnanavetti 1500 (evidently written in 19th cent.) make Tiruvalluvar to study Islam, Christianity etc., Kalanginathar make to meet Dasavatara type Siddhars, that too with the same morphological features, at different places, which clearly prove that they are forged works.
5. Though, the Siddha medicine claims to be independent and different from Ayurvedic, the supposed authors of the Siddha works had the names of Vedic Rishis, seers and even Gods. The borrowing of tridosa tatva proves the fact.
6. The existence of fake Siddhas, impostors, malingerers, has been recognized and exposed by the Siddhas, but also pointed out by many scholars. The names of the Siddhars are not real names, but taken from the expressions used in their works. Most of the original works are not available or lost and the works attributed to them and circulated today are forged ones composed by ordinary people[44].
7. Bagavathar Vedanayagam Sastri, another Christian has composed poems imitating Siddhas on which the Christian researchers have made much fuss. Agattiyar Jnanam another forged work by Christians[45].  (published only by the Missionaries and researched by Christians), on which V. Jnansigamani has written a book with a sole aim of blaspheming Hindu religion. Unwittingly, this work admits destruction and burning of many Siddha works by Siddha themselves!
8. The available Siddha works have been composed by some poets and started circulated in their names and they are forged only[46]. Purnalingam Pillai[47] has gone to the extent of telling that Siddhas have done a great injustice to the Tamil literature because, though their works appear as poems, they contain very ordinary words and expressions just like prose, language, syntax, colloquial vocabulary etc.
9. The European sectarian polemics also affected in the creation of  dubious PLBs. For example, when T. N. Ramachandran visited the British Library, he came across a manuscript[48], “An Antidote to the poison of a Black Snake.” Assuming that it could be a Siddha work, he ordered for a copy, but, when he had gone through, it turned out to be a protestant propagandist track against the Catholics. Thus, sometimes, Siddha-manuscript might mislead also. However, he published it with introduction pointing out the havoc the fake manuscript could play.

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[1] K. Nambi Arroran, Tamil Renaissance and Dravidian Nationalism1905-1944, Koodal Publishers, Madurai, 1980.

[2] Nakkirar, Kalaviyal enra Irraiyanar Agapporul, Tirunelveli Thennindiya Saivasiddhanta Nurpadhippuk Kazakagam Limited, Madras, 1953, pp.5-9.

V. Ramasamy (Ed.), Iraiyanar Akapporul – Text, Transliteration and translations in English verse and prose, Central Institute of Classical Tamil, Chennai, 2012. Ironically, it does not deal with the Payiram of the work, where the three SAngams, no.of poets, period of Sangam existed etc., are mentioned.

[3] The advocates of Tamil medical ‘system’ like Virudai Sivagnana Yogi, R.S. Pathy, Shunmugananda Swamigal, Ka. Pu. Ma. Kadhar Muhayadeen Rawuthar and D. Sangaradanu Pillai constructed an uninterrupted history of Siddha medicine from the Sangam age. They historicised their medical practices, tracing its origin twelve thousand years ago and attributed its beginning and evolution to the first, second and third Tamil literary conferences. Besides, they compared Siddha ‘system’ with other ‘systems’ through which they tried to prove the antiquity of Siddha medicine as well as it was a base and foundation for all other ‘systems’.

[4] Maraimalai Adigal [1876-1950] in 1916 advocated using pure Tamil words without mixing Sankri twords, this was known as “pure Tamil movement”. Accordingly, he changed the name of Gnaana Saaharam to Arivukkadal and his title of Swami Vedhachalam to Maraimalai Adigal (where Adigal is Tamil for Swami). Thus he is referred to as the “Father of Tamil Puritanism.”

[5] Gurusami Kon, Siddha Vaidhya Agarathi, Sri Ramachandra Vilasam Press, Madurai, 1928, Introduction, p.3

[6] Hartmut Scharfe, The Doctrine of the Three Humors in Traditional Indian Medicine and the Alleged Antiquity of Tamil Siddha Medicine, Journal of the American Oriental Society, Vol. 119, No. 4 (Oct. – Dec., 1999), pp.609-629.

[7] Zysk, Kenneth G. Some Reflections on Siddha Medicine in Tamilnadu, Indian Journal of History of Science, Indian National Science Academy, New Delhi, 2009, Vol. 44.2, pp. 199-208.

[8] D. Sangaradanu Pillai, “Tamil Siddha Vaidyam,” TVK 1, no.1 (1921): 17-18

[9] P Karthigayan ,History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu, Notion Press. Chennai, 2016.

[10] The Nadi-jyodhish exploit their clients to come after week or so and meanwhile, they try to enquire about the clients and bring suitable mss or manufacture and bring, so that they would be happy and pay accordingly.

[11] M. P. Somu, Siddhar Ilakkiyam – Oru Araytchi, Annamalai University, Chidambaram, Vol.I, p.255.

[12] Sridhar TS, Soundrapandian S. Institution in Focus: Government Oriental Manuscripts Library and Research Centre, Chennai. In: Paliwal N, Chakraborty M, editors. National Mission for Manuscripts. India;2006.p.9.

[13] http://www.tnarch.gov.in/pdf/GOML_details.pdf

[14] S.Rajkumar, N.Srinivasan, T.Thirunarayanan, R.S angeetha, Survey of Tamil Siddha manuscripts in possession of Traditional Healers in Northern Tamil Nadu, International Journal of Pharmacology and Clinical Sciences September 2012 Vol.1 Issue 3, pp. 68-73.

[15] Mackenzie, an engineering cadet of the East India Company collected everything oriental — maps, coins, manuscripts and inscriptions. He was Surveyor-General of India (explains how he kept adding to his treasures) and when he died in Calcutta in 1821.

[16]  The collection of Malay manuscripts formed by the Scottish poet and scholar of Oriental languages John Leyden (1775-1811), now held in the British Library, is an exceptionally important resource for Malay literature. Leyden spent four months in Penang from late 1805 to early 1806, staying in the house of Thomas Stamford Raffles, initiating a deep friendship which lasted until Leyden’s early death in Batavia in 1811. The 25 volumes of Malay manuscripts in the Leyden collection contain 33 literary works, comprising 28 hikayat in prose and five syair in narrative verse, with some titles existing in multiple copies. Nearly all the manuscripts come from the environs of Kedah, Perlis and Penang and were collected by Leyden or Raffles, while a few were copied in Melaka, where Raffles was stationed in 1811 and where Leyden spent some weeks en route to Batavia. 24 of the works are dated to between 1802 and 1808, and over ten names of scribes are found in the colophons. The collection thus affords a remarkable snapshot of literary activity along the northwest coast of the Malay peninsula in the first decade of the 19th century.

[17] C.P. Brown’s treasure-box contained Sanskrit and Telugu works. In 1837, he chanced upon manuscripts in Tamil, Telugu and Kannada at the India Office Library in London, and was told they belonged to one Dr. Leydon, linguist and traveller who was in India from 1803-1811. Brown, who was in the Indian Civil Service, moved officialdom and managed to bring Leydon’s Indian acquisition to their original home in 1855.

[18] Kappal Sathiram contains the verses of Silpa sathiram and Naya Sathiram contain astrological predictions, evidently, taken from other works. As the palm-leaves of two-three bundles mixed together and tied again in bundles, they were treated as such and copied accordingly.

[19] Committee of the Society (Edited by), Sixth Report on Mackenzie Manuscripts, The Madras Journal of  Literature and Science, 1885, Vol.13, p.72.

[20]  K. V. Ramakrishna Rao, A Critical Study of Siddhas and Sufis in Historical Perspective, a paper presented and published in the International Tamil Islamic Conference held at Colombo, Sri Lanka,from October 22-24, 2002. http://caturagiri.blogspot.com/ and

……………………………………….., A Critical Study of Siddhas and Sufis in Historical Perspective, All India Oriental Conference, 2002, p.256.

https://www.hinduwebsite.com/hinduism/essays/siddhas.asp

[21]  Edward J. Warning, Remarks on the uses of some Bazar Medicines and on a few common idegenous Plants of India, according to European practice, Travancore Sircar Press, 1860.

[22] C. Kannusamy Pillai, Padharta Vilakkam (Explanation about raw minerals, salts, metal etc), B. Rathna Naicker & Sons, Madras.

………………………………., Thatu, Jiva varkkam (metals, living things etc), B. Rathna Naicker & Sons, Madras.

[23] Sitaram Subramanian, Siddha Maruthuva Cintamani, Sri Hindu Publications, Madras, 1985,

[24] Thamarai Nulagam, No 7, NGO Colony 3rd Street, Vadapalani, Chennai – 600026, Behind Ambika Empire Hotel.

[25] For example, conversion of base mwetal to gold with mercury, production of elixir etc.

[26] V. Balaramaiah, Muppu Guru (Elixir of Life), Arul Jyothi Pathippagam, Chennai, 1971, pp.30-37.

[27] . Balasaranathan, Vakata Agarathi, Dr U. V. Swaminatha Iyer library, Madras, 1982 Introduction, p.v.

[28] M. P. Somu, Siddhar Ilakkiyam Ayvu Nul, Annamalai University, Chidambaram, Vol.I, 1998, Introduction, p.vii.

[29] M. P. Somu, Siddhar Ilakkiyam Ayvu Nul, Annamalai University, Chidambaram, Vol.5, 2000, p.5.

[30] M. P. Somu, Siddhar Ilakkiyam Ayvu Nul, Annamalai University, Chidambaram, Vol.4, 2009. Research Notes, p.335

[31] S. Balasaranathan, Vakata Agarathi, Dr U. V. Swaminatha Iyer library, Madras, 1982, in Introduction

[32] R. Manickavasagam, Siddhar paribhasai Agarathi, Thirumagal Nilaiyam, Madras, 1982.

[33] Pulippani Maha Munivar, Vaidhyam – 500, B. Rathina Naicker and Sons, Madras, 1970.

[34] Agasthirar, Rana nul (A Book of Surgery), Committee for publishing Siddha medicine books, Pazhani, 1975.

[35] T.R Mahadeva Pandithar, Sarēraviyavaseta Sāstiram Eṉṉum Aṅgavibāga Sugaraṇavādam (Tanjore: Poornachandrodaya Press, 1901);

S.S. Venkatramana Iyer, Tēga Tattuva Sāstiram (Chennai: M.E. Press, 1904);

S. Chandrasekhar, Māṉiḍa Jēviya Cintāmaṇi (Chennai: Guardian Press, 1912);

Swaminathan, Sarēra Sāstiram, (Chennai: Caxton Press, 1913);

M. Egambaranathan, Sarēra Sāstiram (Chennai: Arora Press, 1926).

[36] K. V. Ramakrishna Rao, Transmision of Scientific Knowledge from Tamilnadu to  Europe 15^th to 20^th century, first published in the “Hindu Renaissance Journal,” and then, it is appearing in many websites –  https://siddhadreams.wordpress.com/2009/03/07/the-transmission-of-scientific-knowledge-from-tamilnadu-to-europe-15th-to-20th-centuries/ 

[37]K. V. Ramakrishna Rao, The Interest of European Scientists in Indian Calendar and Chronology, (Seminar papers) held at Central Mining Research Institute, Dhanbad on August 9 & 10, 2003, pp.1-20. https://www.hinduwebsite.com/history/the-interest-of-european-scientists-in-indian-calendar-and-chronology.asp 

K. V. Ramakrishna Rao, European Scientists: Indian Chronology and Historiography, XXth Session of South Indian History Congress held at Tiruvananthapuram from Feb.25-27, 2002.

……………………………………….., The Interest of European Scientists in Indian Chronology and Historiography, UGC Seminar on Situating Historical Writings in Post-Independence India (Abstracts volume), held at Bharathidasan University on March 23 & 23, 2002, Tiruchirappalli, pp.16-17.

[38] Almost all Siddha books (other than Periya Gnankkovai) give the details. Some works attributed to Sivavakkiyar and other Siddhas condemn Christians for theological meddlings, but only later-period-Siddha literature details the manufacture of anti-syphilis / Gonorrhea diseases specifically meant for Parangis using Parangippattai and Vediyuppu. Also see:

K. S. Murugesa Mudaliar, Porut Anbu Nul – Kunapadam – Muligai Vaguppu (Materia     Medica – Vegetable Section), Directorate of Indian Medicine and Homeopathy, Madras,       1988, p.514.

[39] Ministry of Health, The Report of the committee on Indigenous systems of medicine, New Delhi, Vol.I, and II, 1948.

 [40] NIS is Located on a sprawling campus in Tambaram Sanatorium, the NIS project is a perfect example of Central and State Government co-operation. The capital cost has been shared by the Government of India and Government of Tamil Nadu in the ratio of 60 : 40 and the recurring expenditure has been shared in the ratio of 75 : 25 for first five years. This Institute is affiliated to The TN.Dr.M.G.R.Medical University, Chennai and the Syllabus and Curriculum are in accordance with the Central Council of Indian Medicine, New Delhi. http://nischennai.org/nis.html

[41] Department of Ayush, Guidelines for Inspection of GMP compliance by ASU drug Industry, New Delhi, 2014.http://ayush.gov.in/sites/default/files/File779   4.pdf

[42]  Kenneth G. Zysk, Siddha Medicine in Tamilnadu. Tranquebar Initiativets Skriftserie,Copenhagen, Denmark, 2008, p.7.

[43] M. S. Purnalingam Pillai, Tamil Literature, Tamil University, Tanjore, 1985, p.263.

[44] P. V. Namasivaya Mudaliar, Tamil Literature, Tamil University, Tanjore, 1985,, p.629;

M. P. Somu, Siddhar Ilakkiyam, Annamalai University, 1988., Vol.I, p.55,66 and 255 & Vol.II, 1988, p.178.

M. P. Somu, Siddhar Ilakkiyam, Annamalai University, 1988., M. P. Somu, Siddhar Ilakkiyam, Annamalai University, 2009,  Vol.VI, pp.93-95.

In dating the Siddhas’ works, he was aware of the problem, yet, he pleaded that such dating research might be avoided.

[45]  V. Jnana Sigamani,  Agattiyar Jnanam, Jnanodhayam, Madras, 1981.

V. Jnana Sigamani, Agattiyar Jnanam, Jnanodhayam (M.R.T & B.S in union with the C.L.S), Madras.

[46] P. V. Namasivaya Mudaliyar, The Coronation Dictionary, Chennai, 1911, p.938.

[47] M. S. Purnalingam Pillai, Tamil Literature, The Tamil University, Tanjore University, 1985, p.263.

[48]  T. N. Ramachandran, An Antidote to the poison of a Black Snake (கரும்பாபின் விஷக்கடிக்கு மருந்து), Tamil Research Centre, Tanjore, 2004.