AN INTRODUCTION TO THE TAMIL SIDDHAS:

TANTRA, ALCHEMY, POETICS AND HERESY

WITHIN THE CONTEXT OF WIDER TAMIL SHAIVA WORLD
Layne Little

rint culture and oral temple tales of the past

century have largely been responsible for
shifting the Siddhas from the most peripheral
crevices of Tamil religious imagination into the
limelight of a nationalistic religious awareness.1
Local television programming offers the convenience
of a daily consultation with Tamil Siddha doctors in
the comfort of ones living room. A growing number
of temples now seem to have taken on their token
Siddha tomb to celebrate the ever-imminent return of
the deathless ones. In the modern imagination the
Siddhas offer an ancient spiritual science for a
modern secular world, a technology of the ancestors
to surpass that offered on the neo-colonial global
market. But is there some coherent theocratic
integration beyond the vogue of pop-parlor speech
and name-dropping the words Tamil Siddha as a
kind of magic invocation of cultural authenticity?
The Tamil Siddhas have no central authority or
unifying doctrine. Though there are innumerable
texts claiming to represent some nebulous Tamil
Siddha tradition, there is no single philosophical
orientation propounded in their works. Rather,
innumerable philosophical threads are stretched,
interwoven and unwoven again in a phantasmagoric
tapestry of subjectivities, as all the while tantra
looms large in the background as the loom on which
the tapestry is woven. So while frustrating all
attempts to attribute to them a cogent cosmological
theory, there is a kind of buoyant, free-floating
quality to their processes of relating to life and the
greater universe. This takes the form of an
unapologetic celebration of the immediacy of
subjective experience and the fluid application of a
variety of mutually exclusive philosophical
viewpoints all simultaneously arrayed before the
reader.
This brief introduction presents, an albeit,
simplistic survey of some of the major thematic
elements that the Tamil Siddhas emphasise and
invariably reinscribe with their own unique visionary
exegesis. It is in this context that this paper touches
upon the irreconcilable social conflict that has raged
outside the Tamil Siddhas and the perpetual role
their imaginative process takes in reconciling the
conflict the rages within.
The Tamil Siddhas remain an ill-defined,
incongruous body of religious specialists found in
the southern part of India whose origins can be only
tenuously traced back to the seventh or eighth
century. Here they form a distinctive part of a larger
14

movement that spread throughout South Asia, from

Sri Lanka in the South to Tibet in the north, between
the seventh and eleventh centuries. Hindu,
Buddhist, and Jain Siddhas everywhere share certain
commonalties mostly in the realm of (subtle) body
image, transmutational wonder tales, and physical
and mental manipulations of yogic savvy. All of
them are part of a pan-Indian tantric yoga
movement which Eliade described as formulating
over a five hundred year period (between seventh
and eleventh centuries), but fully flowering only
after twelfth century.2
Within the South Asian literary context the name
Siddha originally denoted one of the eighteen
categories of celestial beings. These beings of semidivine status were said to be of great purity and their
dwelling was thought to be in the sky between the
earth and the sun. Later they became associated with
a class of more adept human being, often an
accomplished yogi. The term had been derived from
the Sanskrit root sidh meaning fulfilment or
achievement, so the noun came to refer to one
who had attained perfection. Because the Tamil

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Layne Little is a Fulbright scholar and doctoral candidate in the

South Asian Studies Department at the University of California,
Berkeley. The author can be contacted at [email protected]

Bhogar instructs Siddhars

language lacks the aspirated consonants of Sanskrit

so the word has been written and pronounced by
the Tamils as cittar. This has led the Tamils to
associate the word more with the Sanskrit term cit,
meaning consciousness.3
This appellation is evident even in the Shaivite
devotionals known as the Tevaram hymns of the sixth
and seventh centuries that would later become part
of the Saiva Siddhanta canon. Here the term is
applied not only to one of the 18 categories of divine
beings but also to God Shiva himself, who is a
cittar because the very nature of God is
consciousness. Likewise, it describes the devotee as
also being a cittar since his consciousness is always
immersed in the divine presence. By the twelfth to
thirteenth century the term has taken on new

INDIAN FOLKLIFE VOLUME 2 SERIAL NO. 13 ISSUE 4 APRIL-JUNE 2003

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meaning as we learn from the writings of

Perumparrapuliyar Nambi who describes the God
Shiva as the cittar alchemist who is working strange
miracles in the city of Madurai.4
Essentially though, the term siddha or cittar
has the same connotations as it does when referring
to the 84 Siddhas of Vajrayana Buddhism, the Natha
Siddhas of North India, or the medieval alchemists
known as the Rasa Siddhas. It is a movement born
of a synthesis of Vajrayana Buddhism, Shaivite
Tantrism, Indian Alchemy, magic, and the Hatha
Yoga and Pranayama disciplines expounded by the
ascetic saint Goraknath. Although, in the present
era, the term is often applied to any form of
unorthodox mystic or saint. And certainly the term
has a newfound currency amongst (usually nonBrahmin) Tamil religious organisations and temple
institutions, as well as the pop-culture yoga
institutions flourishing in the west.
A perplexing aspect of the Tamil Siddha cult is
that the text which is identified as the root text of its
tradition had been also amended to the orthodox
Saiva Siddhanta canon (Tirumurai) to give the
Siddhantins a philosophical orientation that could
hold up against the Sri Vaisnavas Vashishtadvaita
doctrine of Ramanuja. Though difficult to measure
the full extent of interpolation that the text has
undergone to make it more form-fitting for the
conservative
sectarian context, the Tirumantiram (7 th
8 century AD) maintains a significant number of
references that are unmistakably well rooted in this
wider South Asian Tantra/Siddha complex.
Both sectarian groups emphasized different
aspects of the teaching and could spin a theological
line that became more and more widely divergent.
The Siddhas would be scoffing at temple worship,
reliance upon Brahminical authority, and
proclaiming the injustice of caste; while the Saiva
Siddhantins would berate the Siddhas much as
M. Srinivasa Iyangar did in 1914 when he wrote that
the Siddhas are mostly plagiarists and impostors
and in addition, Being eaters of opium & dwellers
in the land of dreams, their conceit knew no
bounds. At times the Siddhantins have even
engaged in an organised effort to eliminate the
Siddhar faction. For example, one movement,
observed in the latter half of the nineteenth century,
systematically sought out any copy of the writings of
the heretical Siddha-poet Sivavakkiyar, and promptly
destroyed them.
The rift between the two orders may have been
rooted in the Saiva/Shakta dichotomy that conflated
gender conflict to cosmic proportions. Many of the
Siddhas propitiate Shakti or the creative potency of
the primordial essence while Shiva is elevated to a
(no-where) position of absolute abstraction, as he
is worshipped as vetta veli or vast space. The
goddess alone is envisioned in her manifestations5
hidden both within the shifting tides of external
forms as well as abiding within the body itself. Here
she can be coaxed and subdued, manipulated and
directed. As the serpent power Kundalini, flowing
through the subtle body, she can propel the
consciousness of the Siddhar into union with the
Absolute. Though the orthodox Saiva Siddhantin
may content himself with the worship of Shiva in the

temple through the rituals of the priest, the Siddha

placates the goddess to intercede on his behalf and
expand the consciousness of the Siddha beyond all
limitation, where he may become Shiva himself.
Notions, such as this, being fundamental to the
Tamil Siddha, may have struck the Shaivite
orthodoxy as heretical. But one should not overlook
caste conflict and more terrestrial political dynamics.
Many of the Tamil Siddha compositions whether
defining philosophical viewpoints, yogic practices, or
presenting alchemical recipes for herbal tinctures and
base metal amalgams are
riddled with tantric
imagery, references to
Kundalini, and clues to
control the dangerous
feminine power through
breath manipulation or the
recitation of the Goddesss
secret names. Because of
the enigmatic nature of the
Siddha imagery, and their
philosophy often being
structured in direct
defiance of human logic,
few scholars have ventured
to address the Tamil
Siddhas and then only as
Thirumular
mere curiosities. But it
seems that the stylistic
inconsistencies of the Siddha authors may also have
steered scholars away from these works. There are
vibrant jewels shining in the rough but even the
more popular siddha works are riddled with endless
repetition, nonsense words that clumsily maintain
the rhyme scheme, and jarring incongruities in the
narrative portions of the texts.
One of the most basic characteristics of Tamil
composition, and one that is also relevant to Siddha
poetry, is the tendency to layer the work so that
each word or image builds upon the last. Because
each component image is presented so as to be
viewed autonomously and in relationship both
sequentially and to the totality of the verse, the
images of the poem may appear to some as being
slightly disjointed and contradictory. Though this
seems to undermine the aesthetic quality and overcomplicate the simple act of enjoying poetry, the
Tamil Siddha compositions pattern this imagery to
expound the subtle complexity of their shifting
viewpoint or to map out the terrain of the inner
landscape which is dominated by the dormant
serpent energy.
While much of the recent explosion of interest in
the Siddhas centres around modern invented
traditions offering tenuous ties to the older
established Siddha orders, many of these
groups did
th
not come into their own until the 12 century. And
though the image of a unified succession of Tamil
Siddha sages is particularly tenuous, Tirumular is
pervasively revered in the diverse literary world of
the Tamil Siddhas. The Saiva Siddhantins had
included him as one of the 63 canonised saints or
nayanmars, and his work, the Tirumantiram was
posthumously represented by them as fully defining
the Tamil Saiva tradition of the time. This text also

AN INTRODUCTION TO THE TAMIL SIDDHAS

15

In Shaktis temple
if you control
the left and the right
you can hear a lute
in the centre of your face.
And Shiva will come out
dancing sweetly.
I swear upon Sada Nandi
we have spoken the truth.

Kalangi Nathar teaches Bhogar Siddhar

Here Tirumular discusses the basis of Kundalini

Yoga whereby the breath, carrying one of the vital
airs known as prana, flows into the solar and lunar
currents which run from the right and left nostrils
down to the base of the spine and are there brought
into union. The point of this union is at the root
chakra Muladhara, the first of six chakras or nerve
plexuses through which the Kundalini energy will
flow. This energy is moved by the union of these
solar and lunar streams of vital breath that have
entered the central current at Muladhara and will
ascend upwards through the six chakras, each
corresponding to a higher and more expansive state
of consciousness. The individual awareness is
sublimated into divine union at the crown of the
head. It is a kind of inner journey towards the
infinitude of the Divine, but begins only after the
two streams flow into the central current as we learn
from verse 801 of the Tirumantiram...
Left hand
Right hand
Both hands...
Change!
He who eats
with the hand of worship
need not be depleted.
The conscious ones
capable of abandoning sleep
need not die...

Courtesy: Victor M. Fics The Tantra (2003)

Kundalini Yoga

16

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th

became the 10 book of the Saiva Siddhanta canon,

the Tirumurai. Though it was the one work outlining
the philosophy of the Siddhantins, the sect has
always had a difficult time fully integrating the many
passages which discuss the worship of the Goddess
and the Kundalini Yoga practices so characteristic of
Tantrism. On the other hand, the Siddhas have
viewed these same passages as the most critical in
formulating their esoteric doctrines on the arousal of
the serpent energy.
As we can see in verse 730, the Siddhantins were
confronted with the tantric orientation of their
philosopher Tirumular, when he relates that it is the
human body itself that is the temple of the Goddess
Shakti...

they can live forever.

The term used

to denote the
hand of worship
is Tutikkai. Tuti is a
verb meaning to
worship, kai is
the noun meaning
hand. Together,
as Tutikkai, the
expression also
means the
elephants trunk.
This interpretation

is equally viable in that Ganesha, the elephantheaded god of gateways and new beginnings, is said
to reside in the body at the base of the spine, at the
root chakra Muladhara where the two currents flow
together and enter central current Shashumna.
Shashumna is sometimes envisioned as the trunk of
Ganesha raised aloft and holding the full-blown lotus
of enlightenment, Sahasrara, at the crown of the
head. What is eaten is amrita, conceived of as both
the nectar of spiritual ecstasy and the elixir of
immortality.
Tantra appears in its more seminal form around
th
the 4 century, but its real beginnings seem to reach
back much earlier.6 Elements of tantric thought had
already pervaded the south by the time of Tirumular,
as they had seeped into yogic theory and practice at
some antecedent time and even impacted temple
ritual and the budding bhakti cults. Tantra was more
deeply rooted in a fluid set of symbolic constructs
than a static enunciation of doctrine. It represents a
profound refinement of the symbol systems of
Hindu-Buddhist South Asia. Its emphasis on the
experiential aspects of the individuals religious
experience collided with the Shaivite orthodoxy like
the Gnostic heresy did with the early Christian
Church as it sought to establish an internal selfpolicing system of sanctioning only those subjective
experiences that towed the orthodox line.
In an effort to demonstrate that the macrocosm is
reflected within the microcosm, Tantra began to
emphasise that the universe, in all its totality, is
contained within the body of the individual. It
superimposed universal symbols over the human
body to help demonstrate this relationship. The
spine, along which the shashumna or central
channel ran, became the cosmic axis. All the Gods
that oversaw the mechanism that is this universe
were hidden in the lotus centres of the bodys
chakras, like blossoms flowering on the vine of the
spine. But it was the portly god Ganesha, who
guarded the gate to the inner world. He became a
patron of Kundalini yoga in the South and was
invoked by the female Siddha
mendicant Auvaiyar,
th
in this excerpt from her 14 century work Vinayagar
Agaval. Here she relates how the elephant-headed
god has reconciled the dualistic nature of the
universe as the various manifestations of Shiva were

INDIAN FOLKLIFE VOLUME 2 SERIAL NO. 13 ISSUE 4 APRIL-JUNE 2003

taught to be part of her inner savouring.

Courtesy: Victor M. Fics The Tantra (2003, New Delhi: Abhinav Publications)

He has concentrated my mind,

clarified my intellect,
and said,
Light and Darkness
share a common place.
He presses me down
into the grace giving ecstasy.
In my ear
he renders limitless bliss.
He has revealed Sada Shiva
within the sound.
He has revealed the Shiva Lingam
within the mind.
And he has revealed that...
The smaller than the smallest,
The larger that the largest,
stands within...
like ripe sugarcane.

In about 1661, as Aurangzeb set about to expand

his kingdom throughout the subcontinent and free
the land of heretics, he was at the same time
extending his protection to an obscure Hindu
monastery in the Punjab. At the time in question
Anand Nath, the abbot of the monastery and a
Natha Siddha alchemist, was providing the greatest
Mogal persecutor of
Hinduism in history a
regular supply of treated
mercury which promised
to confer longevity.7
Simultaneously in the
deep south the Tamil
Siddha alchemist Bhogar,
who had supposedly
migrated from China8
along with his guru
Kalangi Nathar, was
purportedly establishing a
shrine to the God
Murugan on the top of
Palani Hill.9 It was here
that he is thought to have
composed his 7000 verses
on Kundalini Yoga,
The Serpent Power Kundalini
alchemy, and Siddha
medicine. By medieval times Indian alchemy had
come into vogue much like tantra had done almost a
millennium earlier. And though the Indian
alchemists also sought to develop the chemical
processes of transforming base metals into gold as in
Europe and the Middle East, they often emphasised
the pursuit of bodily perfection and the preparation
of the elixir of immortality as the Chinese alchemists
had sought. They often viewed their experience of
the inner processes of Kundalini Yoga as mirroring
the chemical process of the alchemical work.
Nearly a thousand years after Tirumular, Bhogar
is still wrestling with the serpent energy, even in the
midst of his alchemical operations. Though now, the
Kundalini is personified as the consort of Ganesha,
the Goddess Vallabai...
9
The green-hued Vallabai
will become subservient
and bow down.
Shell tell you
the appropriate time

for the appropriate chakra.

If the basis of Muladhara
is perfected...
You can go anywhere,
wandering freely
throughout the three worlds.
The dull-hued body
will mellow
and shine.
All impurities
will be removed
and the six chakras
will become visible
to the eye.
The gold-coloured alchemy
will heed your every word.
In the Sleepless Sleep
all subtlety
can be perceived.
Look and see.

In a particularly odd verse of Bhogar, we find

him describing a visionary experience involving the
ingestion of an unidentified substance and the
wearing of mercurial amalgams.
80 Bhogars Leap Into the Universe
As the Principle of Intelligence itself
I leapt into the cosmos.
Shiva clearly elucidated
the nature of this universe.
For the sake of all beings
there is a path
that becomes a vehicle
for the five senses.
The universe that appeared before me
was arranged in layers.
Grandfather (Tirumular) said,
Enter the tenth one.
I took what was given me10
and put it in my mouth.
And a bunch
of mercurial amalgams
I tied onto my wrist.
Off I went.
Entering the universe
of fire and light.

Consciousness was seen to ride the vehicle of

breath into union with the absolute in the Sahasrara
Chakra at the top of the head. The Siddha could,
through the intercession of the Goddess, placated by
manipulation of the breath, expand consciousness to
the point where it becomes what is called the Maha
Citta or Great Awareness which is the God Shiva
himself. Here is one of the closing verses of Bhogars
discussion of Kundalini Yoga
94
Invite the breath,
the outer space,
to come within your house.
If you are unwavering,
placing it there
as though you were
putting oil in a lamp,...
They shall meet.
Breath and God
becoming one.
Like wind becoming breath
there is no individual intelligence.
The Great Awareness becomes Siva.
He and breath
merge into one.
AN INTRODUCTION TO THE TAMIL SIDDHAS

17

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In the last century the poet-saint Ramaligar had

much to do with bridging the Siddha-Saiva gap and
making the Siddhas more palatable to the
mainstream Tamil religious world.11 Ramalingar was
born in 1823 near Chidambaram, arguably the
greatest of all Saivite temples. Naturally, the
heretical nature of his teaching and the growing
number of his disciples caused the protest of temple
officials and a variety of Saiva Siddhanta institutions
throughout the region. Eventually they were forced
to call in Arumuga Navalar from Jaffna to put an end
to Ramalingar. As a Tamil scholar and Saivite
authority, the
orthodox religious
leaders throughout
the area, were
confident that he
could expose the
fallacy of
Ramalingars teaching
and defrock the
heretical saint.
Arumuga quickly set
about organising
public meetings to
provide a platform on
which to abuse
Pambatti Siddhar
Ramalingar and a
horde of pamphlets were circulated issuing public
warning about this dangerous little man. Eventually
though, Arumuga was forced to take legal action and
filed a suit against the saint. The gentle Ramalingar
was dragged into court, but eloquently speaking in
his own defense, easily won the case.
The nature of Ramalingars heresy is found to be
all the more insidious when we learn that he also
cherished and called his own the devotional hymns
of Saiva Siddhanta saints other than Tirumular. One
of these, sometimes hailed as the 64th nayanmar, was
Manikkavasagar, who had a profound influence on
Ramalingar and Siddha devotionalism in general.
Manikkavasagars name thmeans He whos utterances
are rubies and in the 9 century he beautifully
wrote this mini creation myth in flowing verse...

In this poem Ramalingar praises Manikkavasagar and

weaves his verse with a complex echoing of sound as
he speaks again and again of the sweetness of his
mystic absorption experienced when hearing the
poetry of the saint. This fervent merging, savoured
by the ecstatic Ramalingar is described with the
adverbial participle kalantha, from the verb root kala
meaning to flow together, to make as one, as it
also denotes a sexual union.
One with sky Manikkavasagar,
your words...
One with me when I sing
Nectar of sugarcane
One with honey
One with milk
and one with the sweetness
of the fertile fruit
One with my flesh
One with my soul
Insatiable
is that sweetness!

Although Ramalingars hymns were penned in

praise of the God Siva, they were often addressed to
a feminine audience with unqualified personal
designations such as Amma or Akka, Mother or
Sister. Perhaps indicating that the hymn was meant
for an internal, intimate and distinctly feminine force
that could propel the invocation along the proper
channels of the inner cosmos, towards Sivas secret
abode.
The fact that his songs began to be sung in the
schools, villages and even the temples of 19th century
Chennai, began to outrage the orthodox Saiva
Siddhantins in the area. He, as with many
outspoken Tamil Siddhas, was somewhat
iconoclastic, not adequately deferential to temple or
Brahminical tradition. He did not perpetuate the
traditional modes of linga worship. Forgoing the
objectified image by capturing the subjective gaze
itself, he perpetrated the greatest of heresies by
blatantly revealing the true face of God veiled within
volumes of tantric lore. At the shrine he established
at Vadalur, behind the curtain that housed the holy
of holies, he established a single flames light to
illuminate a mirror that would reflect the image of
the worshipper as the secret face of god and final
mystery of the Tamil Siddhas.

Becoming sky and earth,

Wind and light
Becoming flesh and spirit,
All that truly is
and all that which is not
Becoming the Lord
He makes those who say,
I and mine
Dance in the show.
Becoming sky,
and standing there...
How can I
praise Him?

In this final work of Ramalingar, we see a

different side of the heretical Siddhas. Not the
enigmatic ramblings or harsh riddles of the ascetic,
but a tender ode, that views the Siddhas experience
of union as the distilled essence of lifes sweetness.
18

INDIAN FOLKLIFE VOLUME 2 SERIAL NO. 13 ISSUE 4 APRIL-JUNE 2003

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It is this light becoming breath

that redeems the soul.
Surely this is the truth
of Siva Yoga!

Bhogar Siddhar

Notes
1. This introduction to the Tamil Siddhas was written
nearly ten years ago and reflects many of the
misconceptions surrounding the siddhas that were popular
at the time. Also its circulation on the internet surely
added to over simplifying the subject with faults that are
entirely my own. Ive tried to briefly rectify the overtly
erroneous statements that I had made and have attempted
to elaborate on some of the more reductionistic portions of
this work.
2. Most of the Tamil Siddha works popular today were
written only in the last two centuries. A significant
percentage of works purported to be rediscovered are
modern forgeries.
3. R. Venkataraman, 1990: 1, 2.
4. Ibid.: 3. See the Tiruvilaiyadal sections 13, 42 & 45.
5. As Manonmani, Valai, Vallabai, Parai, Parapparai, etc.
6. Some see the Brhadaranyaka Upanisad as containing
enough of the key elements of tantric cosmology to represent
the earliest strain of a definitive Tantric tradition complete
with the hitta functioning as a proto- shashumna nadi,
anticipating the more elaborate kundalini system to come.
7. David Gordon White, 1996: 1, 9.
8. Bhogars 7000 tells of his repeated visits to China but
does not provide even a single cultural detail that
demonstrates he has any first hand knowledge of the
region, its customs, etc. Now in popular secondary
sources on the Tamil Siddhas the China origin of Bhogar is
strongly refuted with the characteristic nationalistic fervour
of the present day.

9. Bhogar makes no mention of Palani in his 7000 and

has always been associated in the Tamil Siddha literature
with Sathuragiri mountain. Further, the Palanitalapuranam
(the Mythic History of Palani) makes no mention of its
supposed founder (though it does make passing reference
to Gorakhnath).
10. Presumably he is referring to one of his gulikais, a
pill often made of treaded mercury in solid form.
11. Another notable entry into the modern literary
sphere comes when freedom-fighting poet, Subramaniya
Bharathi, called himself a cittar, invoking a religiousrevolutionary persona that was intrinsically Tamil.

References
Eliade, Mircea, 1969. Yoga: Immortality and Freedom.
Princeton: Bollingen.
Francis, T. Dayanandan, 1990. The Mission and Message of
Ramalinga Swamy. Delhi: Motilal Banarsidass.
Little, Layne, 1994. Shaking the Tree: Kundalini Yoga,
Spiritual Alchemy, and the Mysteries of the Breath in
Bhogars 7000. Available also at http://www.levity.com/
alchemy/...
Venkataraman, R., 1990. A History of the Tamil Siddha Cult.
Madurai: Ennes Publications.
White, David Gordon, 1996.The Alchemical Body: Siddha
Traditions in Medieval India. Chicago: University of
Chicago Press.
Zvelebil, Kamil V., 1973. The Poets of the Powers. London:
Rider.
1975. Tamil Literature. Leiden: E.J. Brill.

FOLK MEDICINAL WISDOM OF

CHITTOOR DISTRICT, ANDHRA PRADESH
S. Vedavathy

ome of the folk medicinal treasures found in

Chittoor district in Andhra Pradhesh are given
here:
Tagubothulaku Natu Mandu (Psidium gujava) Myrtaceae (Medicine for alcohol addicts)
Leaf juice is secretly added with alcohol and given to the
person who is addicted to alcohol. The person starts vomiting
and feels irritation. If the therapy is repeated two or three
times, the person develops a sort of aversion towards alcohol.
(For willing patients who want to give up alcohol different
therapy is administered )

Vavili (Vitex negundo) and Allamu (Zingeber

oficinale) (Onti Talanoppi - Migraine)
Juice extracted from the leaves of vavili and rhizome of
allamu is mixed in equal proportions and few drops of the
juice are instilled into the nostrils to cure migraine.

Kanuga (Pongamia pinnata) Fabaceae

(Keella noppulu & Ollu noppulu - Arthritis and Body Pains)
The root bark boiled in gingely oil is stored in earthen pot
and given to patients suffering from chronic body pain and
arthritis. The oil is given both internally and applied on

the affected parts also. This therapy is called as mandhu

noone and the Gesthampalli village is famous for it.

Medicine for Emukalu virigithe - Bone fracture

Every village in the Chittoor district has one medicine man
who knows the treatment for dislocated and broken bones.
The two centres in the district, one at Puttur and another
at Kalluru, have become famous because of the devoted
families. The people in these centres are service oriented
and they do not accept money for their service.

Jatamansi - (Nardostachys jatamansi) Valerianaceae

(Gundello nemmu Pneumonia)
Decoction of the root powder
is given two or three times a
day and it is continued until
the fever subsides. Wheat
powder mixed in Calotropis
leaf juice is applied on the
chest to prevent pleurisy

Saraswathi aku (Centella

asiatica) - Apiaceae
(Teliviki - Brain Tonic)
Dried plant is powdered along
with Piper nigrum seeds in 10:1
ratio and a mixture of 2 to 3

Photo by the Author

S.Vedavathy is President of Herbal Folklore Research Centre at

Tirupati. The author can be contacted at [email protected]

Saramma, an expert in curing

dog bite & snake bite

AN INTRODUCTION TO THE TAMIL SIDDHAS

19