தீரமுள் ளோர்க்கே வீரமது கட்டும்
வீரமுள் ளோர்க்கே பூரமது தட்டும்
வாரமில் லார்தே வாரம்வீண் வாரம்
காரமில் லார்க்கே சாரமது சாரம்
theeramuL LOrkkE veeramathu kattum
veeramuL LOrkkE pooramathu thattum
vaaramil lArthE vaaramveeN vaaram
kaaramil lArkkE saaramathu saaram.
Only for those who have steadfast courage (tīram) does “vīram” get bound/formed.
Only for those who have “vīram” does “pūram” knock/strike.
For those who have no “vāram/varam,” the “vāram” is a week in vain.
Only for those who have no “kāram” is “sāram” truly sāram (essence).
Steadfast inner resolve is the condition for real potency (virility/valor) to take shape.
Where such potency is present, fullness—completion, abundance, or the approach of attainment—announces itself.
But for those without grace (or without right devotion/affection/discipline), time merely cycles as wasted weeks.
Only when acridness—whether bodily impurity, harshness of temperament, or caustic excess—is absent does the true essence (nectar/quintessence/medicine) become available as essence.
The verse is built as a chain of prerequisites, using repetitive syntax (“only for those who…”) to stress that higher attainments cannot be forced without foundational conditions.
1) **tīram → vīram**: “Tīram” is steadfastness—courage, firmness, endurance in practice. “Vīram” can mean heroic strength, but in Siddhar diction it often shades toward **vīrya** (potency), including conserved sexual essence and the energetic force that supports yoga and kāya-siddhi. The verb *kaṭṭum* (“to bind/to build”) suits both ethics and physiology: virtue is “built” by resolve; subtle potency is “bound/contained” by discipline.
2) **vīram → pūram**: “Pūram” literally suggests fullness/completion (and can also evoke auspicious plenitude). If vīrya is stabilized, “fullness” may indicate ripening of practice—ojas-like nourishment, a sense of completeness, or the nearness of siddhi. The verb *taṭṭum* (“to knock/strike/tap”) keeps the Siddhar tone: attainment is not declared directly; it “knocks,” hinting at an arriving threshold rather than a guaranteed possession.
3) **vāram/varam and wasted time**: The third line pivots to a warning. Without *varam* (boon/grace) or without *vāram* (love/attachment in the sense of true devotion), one’s passing “vāram” (also: week/time-cycle) becomes mere repetition—time spent without transformation. Siddhar teaching frequently frames time as alchemical fuel: without the correct inner condition, it burns away without yielding medicine.
4) **kāram → sāram**: “Kāram” is pungency/bitterness/causticity; it can refer to bodily bile-like heat, harsh speech/anger, or even the caustic agents of alchemical processing. “Sāram” is essence—nutritive extract, elixir, quintessence (and in some Siddha contexts, a prepared medicine or distilled principle). The line implies that when corrosive excess is absent—whether moral harshness, inner agitation, or unrefined bodily chemistry—then the “extract” becomes truly extract: refined, stable, and usable for transformation.
Overall, the verse compresses a Siddhar principle: **inner firmness stabilizes potency; stabilized potency ripens into fullness; without grace/devotion time is squandered; without corrosive impurity the true elixir can be drawn.**