பனித்துளித் துள்ளி கொண்டே பலப்பல கருவுண் டாக்கி
நினைத்துளி நிதியங் கொண்டே நீர்த்துளி சுரந்து போக்கி
அனைத்துளி கருக்கைக் கொண்டே யரித்துணை நாடி னேனே
வினைத்துளி வினையே கண்டேன் விழித்துமென் பழியே கொண்டேன்
paṉittuḷit tuḷḷi koṇṭē palappala karuvuṇ ṭākki
niṉaittuḷi nitiyang koṇṭē nīrttuḷi surantu pōkki
aṉaittuḷi karukkaik koṇṭē yarittuṇai nāṭi ṉēṉē
viṉaittuḷi viṉaiyē kaṇṭēṉ viḻittumeṉ paḻiyē koṇṭēṉ
“With the jumping (or darting) of a dew-drop, I made many, many embryos.
With a drop of thought I obtained treasure, yet I let a water-drop seep away.
Holding the ‘seed/embryo’ in every drop, I sought the support of ‘Ari’ (or the aid of knowing).
In a drop of action I saw action itself; even after waking, I accepted my blame as mine.”
“From tiny, ‘dew-like’ impulses and pleasures, I kept generating further ‘embryos’—new beginnings and consequences.
Even when my mind’s subtle intention could yield ‘treasure’ (gain, attainment), I still allowed the vital ‘water-drop’ to drain away (loss of essence, dissipation).
Recognizing that every small ‘drop’ carries a seed, I searched for the sustaining help—either the Preserver (‘Ari’) or the support of true knowing.
Then I saw: in the smallest deed lies the whole mechanism of karma. When awareness dawned, I stopped blaming elsewhere and owned the fault as my own.”
This verse is built on the repeated image of “துளி” (drop/particle/speck/seed-unit). The Siddhar compresses a full ethical-yogic psychology into “drops”: dew-drop, thought-drop, water-drop, action-drop. The “dew-drop” can be read as the fleeting condensation of desire and sense-impulse—something momentary that nevertheless initiates “கரு” (embryo/seed). “Making many embryos” points to how repeated impulses generate repeated formations: births, projects, habits, karmic chains, or even literal procreation.
“நினைத்துளி” (a drop of thought) suggests sankalpa—the minute initial intention from which large outcomes and “nidhi” (treasure/store/attainment) arise. But alongside that capacity, the poet admits “நீர்த்துளி சுரந்து போக்கி”—letting the water-drop leak away. In Siddhar idiom, “water” may point to bodily vital fluids (bindu/ojas imagery), life-force, or the overall conservation of inner potency; it can also simply mean wasted resources and dissipation. Thus a subtle paradox: the mind can “collect treasure,” yet the person still hemorrhages what sustains depth and steadiness.
“அனைத்துளி கருக்கைக் கொண்டே” can be read as a doctrine of seed-in-everything: each small moment contains the germ of the whole result. Therefore liberation is not elsewhere; it is in the microscopic ethics of thought, fluid, impulse, and deed. “யரித்துணை” is intentionally uncertain: it can mean seeking the help of Hari (Vishnu, the preserving principle), or “அறித் துணை” (the aid of knowing/wisdom) if heard as a jnana-pointer. Either way, the sought “support” is what stabilizes and preserves against leakage and proliferation.
Finally, “வினைத்துளி வினையே கண்டேன்” states a karmic insight: in the smallest action (the action-drop) one can see “vinai itself”—the self-propagating law where deed becomes seed and returns as fate. “விழித்துமென் பழியே கொண்டேன்” is the ethical completion: awakening is not merely mystical; it is ownership. The Siddhar frames awakening as the end of externalization—recognizing one’s role in one’s bondage, thereby making transformation possible.