சுண்டிடவே வித்தையெலாம் பலித்துப் போச்சு
சுருக்கமடா எவருக்கும் கூறா தேநீ
பண்டமடா பாவங்கள் பலவே செய்வார்
பரமனடி காணாதார் பச்சை மோகம்
கொண்டிடுவார் போகத்தின் கூற்றைக் காண
கூட்டங்க ளாய்வந்தே குலவி நிற்பார்
மண்டையடா பத்தியங்கள் பலதே கூறி
வாகான பைத்தியமே போவென் பாயே
suṇḍiḍavē vittaiyelām palittup pōccu
surukkamaḍā evarukkum kūrā tēnī
paṇḍamaḍā pāvaṅgaḷ palavē seyvār
paramanaḍi kāṇātār paccai mōkam
koṇḍiḍuvār pōkattiṉ kūṟṟaik kāṇa
kūṭṭaṅga ḷāyvantē kulavi niṟpār
maṇḍaiyaḍā pattiyangkaḷ paladē kūṟi
vāgāna paittiyamē pōven pāyē
“When it is pinched/contracted, every ‘vidyā’ (art/skill) has borne fruit and passed into success.
It is a ‘surukkam’ (a compressed secret/summary); do not tell it to anyone.
People commit many sins.
Those who have not seen the Feet of the Supreme (Paramaṉ) have ‘green’ (fresh, unripe) infatuation.
To see the ‘kūṟṟu’ (Death/death-sentence) of pleasure, they will seize pleasure,
then come as crowds, arrive, and stand clinging/mingling.
Skull-headed (or: “O head!”) they speak of many ‘paththiyam’ (dietary/disciplinary regimens).
O useless/empty madness—go away, O pāyē (O mat/bed; by extension, O body/mind resting on it).”
“There is an inner act of ‘pinching/contracting’ by which the whole of real knowledge ripens into siddhi; it is not for public talk.
But people, unable to behold the Supreme Reality, remain caught in raw desire. They chase pleasure while ignoring its built-in executioner—Death—and gather in crowds that only intensify attachment.
They then proclaim many outer ‘regimens’ (fasts, diets, rules) as if discipline itself were liberation.
This is hollow religiosity: let such madness depart from me (from this body/mind).”
The verse contrasts (1) an esoteric, internal yogic/alchemical operation with (2) external, social, and performative spirituality.
1) “சுண்டிடவே” (pinch/contract) is presented as a catalytic inner key: by a small, precise action “all vidyā” bears fruit. In Siddhar idiom this can point to a bandha-like contraction (retaining/raising vital essence), a prāṇic lock, or another “small” secret technique that transmutates the practitioner (an alchemical logic: a minimal trigger produces total transformation). The speaker insists it is a “சுருக்கம்” (compressed essence/secret) and should not be broadcast—typical of Siddhar texts that encode methods rather than teach them openly.
2) The ethical and metaphysical critique: those who do not see “பரமனடி” (the Supreme’s Feet: the stable ground of liberation, often Śiva) remain in “பச்சை மோகம்” (unripe, green delusion/desire). “Bhoga” (sensual enjoyment) carries its own “கூற்று” (Yama/death-sentence): pleasure is inseparable from decay, exhaustion, karmic consequence, and mortality. Yet people still flock together—“crowds” that ‘cling’—suggesting both social conformity and the amplifying of desire through association.
3) “பத்தியங்கள்” (paththiyam) are real in Siddha medicine/yoga (dietary restrictions, compatible foods, timed regimens), but here the target is those who merely talk about them (“many paththiyams”) as a substitute for realization. Thus the verse is not rejecting discipline; it rejects discipline-as-display without the inner conversion that comes from direct seeing of the Supreme.
4) The closing dismissal—“vain madness, go away”—is directed to “பாயே,” a Siddhar trope where the body (or the mind that reclines in the body) is called a mat/bed. The speaker commands the deluded mode of life (crowd-pleasure-rule-talk) to leave the embodied field of practice.