சாத்வீக முடன்பிறந்து தழைக்க வேண்டும்
சத்துருக்கள் சங்கார மிழைக்க வேண்டும்
ஆத்மீக ஞானவுடல் கொழிக்க வேண்டும்
யாவினுளும் ரீங்காரம் செழிக்க வேண்டும்
பீத்தான பேயுலகை மறக்க வேண்டும்
பேரின்ப வாசலதும் திறக்க வேண்டும்
வேத்தான வித்தையெலாம் துறக்க வேண்டும்
வேதாத்த சித்தாந்தம் சிறக்க வேண்டும்
saathveega mudanpirandhu thazhaikka vendum
saththurukkal sangaara mizhaikka vendum
aathmeega gnaanavudal kozhikka vendum
yaavinulum reengaaram sezhikka vendum
peeththaana peyulagai marakka vendum
perinba vaasalathum thirakka vendum
veththaana viththaiyelaam thurakka vendum
vedhaaththa siththaandham sirakka vendum
Born together with (or: in the company of) sāttvic purity, one must flourish.
One must carry out the destruction (saṅhāra) of the enemies.
The spiritual “knowledge-body” (jñāna-udal) must grow full/strong.
In everything, “rīṅkāram” must prosper.
That vile/maddening “ghost-world” (pēy-ulakam) must be forgotten.
The doorway of great bliss must be opened.
All “vēttāna” arts/knowledges must be renounced.
The Vedānta-siddhānta must excel/flourish.
Let purity (sattva) be your ground and let it increase.
Destroy the inner foes that oppose awakening.
Let embodied wisdom—an awakened, transformed body-mind—mature and become stable.
Let auspicious radiance/beauty (or: sacred potency signified by “śrī”) pervade all experience.
Abandon the tamasic allure of spirit-worlds, obsession, and deceptive hauntings.
Open the gate of supreme bliss—samādhi, the inner “door” of release.
Renounce lesser, outward, or merely technical knowledges that do not liberate.
Let the non-dual culmination (Vedānta as siddhānta) stand forth as the true attainment.
The verse reads like a program for a Siddhar-aspirant: begin with sāttva (clarity, purity, steadiness), then enact “saṅhāra” (destruction) not as violence but as yogic negation—burning the obstacles to realization. “Enemies” (catturukkaḷ) can be heard as the traditional inner adversaries (kāma, krodha, lobha, moha, mada, mātsarya) or any forces that fragment attention.
A distinct Siddha-note appears in “jñāna-udal” (knowledge-body). Literally it is a “body of knowledge,” but in Siddhar discourse it can imply an embodied gnosis: wisdom that is not merely conceptual, but stabilized in the nerves/breath/conduct. It can also hint at the Siddha ideal of a transformed or perfected body (often discussed alongside kāyakalpa), where realization is said to “thicken” into lived substance.
“Open the gate of great bliss” suggests a yogic threshold: entry into an interior state rather than a social reward. Depending on tradition, this “door” may point to the heart-center, the suṣumṇā passage, or the crown—yet the text preserves it as an image, not a technical map.
The warnings about the “ghost-world” fit a common Siddhar critique: fascination with spirits, lower visionary realms, or occult distractions that inflate ego and bind the seeker to fear/desire. The closing couplet frames a hierarchy of knowledge: renounce what is “vēttāna viddai” (possibly lesser/outer/ritual/occult arts) and let Vedānta-siddhānta—final, discriminative truth—prevail. This reads as a turn from techniques and display toward non-dual understanding (and its ethical-psychic purification).