படைப்பினிலே பலவிதமாம் பேதங் காணாப்
பண்புடையா ரவர்தமக்கே வாதம் சித்தி
நடிப்பினிலே மனங்கோணி நாணங் கொள்ளும்
நல்லவர்க்கே நாட்டுரஸ வாதம் சித்தி
உடப்பினிலே உள்ளிருக்கும் மோனம் கண்டார்
உறைப்பினிலே நிறைக்குமடா வாதம் சக்தி
வெடைப்பினிலே வேதத்தின் வித்தை கொண்டார்
விளைப்பினிலே வெடிக்குமடா வாதம் முக்தி
Padaippinilae palavidhamaam paedhang kaanaap
Panbudaiyaa ravarthamakkae vaadham siththi
Nadippinilae manangkooni naanang kollum
Nallavarkkae naatturasa vaadham siththi
Udappinilae ullirukkum moanam kandaar
Uraippinilae niraikkumadaa vaadham sakthi
Vedaippinilae vaedhaththin viththai kondaar
Vilaippinilae vedikkumadaa vaadham mukthi
In creation, (those who) do not see the many kinds of distinctions,
For those who have good conduct, vādam is siddhi.
In (their) acting/behaviour, (those whose) mind is bent (and) who take modesty/shame,
For the good, the “naṭṭu-rasa” vādam is siddhi.
In the body, (those who) saw the silence (mōnam) dwelling within,
In “urai”/utterance/setting it becomes full—vādam is śakti.
In the splitting/bursting (stage), (those who) took the Veda’s seed/knack,
In fruition it bursts indeed—vādam is mukti.
He implies that the “vādam” path—read either as inner wind-practice (vāta/prāṇa) or as rasa-vādam (alchemical discipline)—does not ripen merely by technique. It ripens in stages according to the practitioner’s maturation: when one stops multiplying differences in creation and lives with integrity, vādam yields siddhi; when one moves in the world with a humbled, restrained mind, even the “earthly/local rasa-vādam” succeeds; when one discovers the silence seated inside the body and can ‘seal’ it so that it pervades expression, vādam becomes śakti; and when one takes the Veda’s ‘seed’ (its essential method/knowledge) and carries it to full ripening, the final ‘bursting open’ is mukti.
The verse sets an ethical–yogic criterion for what is otherwise presented as “vādam” (a technical word in Siddhar idiom). Each couplet ties a human quality or inner attainment to a higher outcome—siddhi, śakti, mukti—suggesting that external operations (medicine/alchemy/mantra) are secondary to inner transformation.
1) Non-differentiation in “creation” (paṭaippu): Not “seeing differences” can be read as non-dual vision (bheda-buddhi falling away) or as an even, non-partisan mind. In Siddhar contexts, this is not mere tolerance; it is a prerequisite that prevents power (siddhi) from becoming egoic. Thus “vādam is siddhi” may mean: the discipline yields attainments only to those whose perception is not fragmented by compulsive distinctions.
2) Humility in “acting” (naṭippu): “Manangōṇi” (a mind that bends/crooks) together with “nāṇam” (shame/modesty) can indicate self-restraint—an inward bowing that checks display. If read socially, it is ethical deportment; if read yogically, it is the ‘turning back’ of the outgoing mind. This becomes the condition for “naṭṭu-rasa vādam” to succeed: the more ‘worldly’ or ‘earth-based’ work (herbal/metallic preparations, practical arts) succeeds only when the practitioner is morally disciplined.
3) Silence within the body; “filling” in urai: “Mōnam” (silence) is a classical Siddhar marker for the interior ground where prāṇa settles and speech is transcended. “Urai” can mean utterance/discourse, but also fixing/setting (as in solidifying/sealing in alchemical language). Either way, the claim is: when inner silence is found in the body and can be stabilized so that it ‘fills’ one’s expression (or one’s prepared substance), vādam becomes śakti—power that is not merely a trick but a sustained potency.
4) Veda’s “seed” and the final bursting: The “Veda’s seed” (vēdattiṉ vittai) can be taken as the essential mantra/knowledge-method, not surface ritual. “Bursting” at fruition is deliberately double-edged: it can refer to the culmination of an alchemical heating/fermentation stage (the substance ‘cracking open’), and simultaneously to a yogic breakthrough (knot-breaking, kuṇḍalinī’s release, the rupture of limited identity). That culmination is named mukti—suggesting that the highest end of vādam is not longevity or gold, but liberation.
Overall, the verse uses a technical ladder (siddhi → śakti → mukti) to reframe Siddhar ‘science’ as inseparable from virtue, humility, inner stillness, and distilled wisdom.