பெற்றவர்கள் தங்கடனைத் தீர்க்க வேண்டும்
உற்றவர்கள் உறுகதியைப் பார்க்க வேண்டும்
பற்றுவர வத்தனையு முடிக்க வேண்டும்
பற்றில்லாப் பாமரரைக் காக்க வேண்டும்
செற்றபுலன் பொறியடக்கிச் சேர வேண்டும்
சித்தமுறச் சிவபூசை செய்யத் தானே
கற்றவர்க்கே பலயோகம் கனியும் பாரே
கல்லாதார் யோகமெலாம் பொல்லா யோகம்
Peṟṟavarkaḷ taṅkaṭaṉait tīrkka vēṇṭum
Uṟṟavarkaḷ uṟukatiyaip pārkka vēṇṭum
Paṟṟuvara vattaṉaiyu muṭikka vēṇṭum
Paṟṟillāp pāmararaik kākka vēṇṭum
Ceṟṟapulaṉ poṟiyaṭakkic cēr vēṇṭum
Cittamuṟac civapūcai ceyyat tāṉē
Kaṟṟavarkkē palayōkam kaṉiyum pārē
Kallātār yōkamelām pollā yōkam
Those who have begotten (or: those who have received/been granted) must clear their own debt.
Those who are close/related must look toward the firm destiny (the sure end, the right path).
The torment that comes when one clings must be brought to an end.
Those simple folk who are without attachment must be protected.
Subduing the maddened senses and sense-organs, one must ‘join/reach’ (the goal).
With a steady mind one must indeed perform Śiva-worship.
See: for the learned, many yogas ripen (bear fruit);
for the unlearned, every yoga becomes a bad/false yoga.
A yogin should not treat yoga as an escape from obligations: one must discharge one’s debts (to family, society, and life itself), guide one’s intimates toward the ‘sure’ good end, and end the suffering born of attachment. Protect the guileless and the genuinely non-attached; restrain the senses; and perform inward-and-outward Śiva-pūjā with an undistracted mind. Only when supported by learning and discernment do the yogic disciplines ‘ripen’; without knowledge, even yoga becomes distorted—turning into harmful practice, egoic display, or misguided pursuit of powers.
This verse places Siddhar-yoga inside an ethical and epistemic frame.
1) Debt and obligation as a prerequisite for yoga: The opening command—“clear the debt”—echoes the Indian idea of r̥ṇa (debts/obligations). In Siddhar discourse this is not merely social morality; it is also karmic hygiene. A mind burdened by unpaid obligations cannot stabilize in deep practice, and spiritual striving that ignores duties becomes another form of attachment.
2) ‘Uṟṟavar’ and ‘uṟu gati’: The phrase can mean relatives/intimates who must be oriented toward a “sure destiny” (uṟu-gati: firm end, liberation, or right course). It can also be read inwardly: the yogin’s own near-and-dear tendencies (habits, inner companions) must be turned toward the right end. Siddhar lines often allow both social and interior readings.
3) Attachment as the generator of suffering: “The torment of clinging must be ended” is both psychological and yogic. In yogic physiology, repeated grasping strengthens vāsanā (latent impressions), which in turn agitates prāṇa and disturbs the mind. Ending that agitation is part of making the body-mind a fit vessel.
4) Protecting the ‘pāmarar’ who are ‘without attachment’: ‘Pāmarar’ commonly means the unrefined/common person, but here qualified as “without attachment,” it can point to innocents who are not scheming—those who should not be exploited by clever practitioners, gurus, or power-seekers. It can also hint at compassion as a test of realization: a yogin’s attainment must express itself as protection, not domination.
5) Sense-restraint as the hinge: “Subdue the senses and join/reach” names the classic yogic pivot—indriya-nigraha (control of the sense-organs). In Siddhar contexts, this can imply not only moral restraint but also directing sensory energy inward so prāṇa can be conserved and refined.
6) Śiva-pūjā with steadied mind: The verse explicitly grounds yoga in Śaiva devotion. ‘Śiva-pūjā’ can be external ritual, internal worship (manasika pūjā), or the contemplative recognition of Śiva as pure awareness. “With a steady mind” indicates that ritual without inner absorption is incomplete.
7) Learning as discernment: “For the learned, many yogas ripen; for the unlearned, all yoga is bad yoga.” Siddhar texts often warn that technique without discrimination (viveka) becomes ‘pollā yoga’—harmful yoga—because it can inflate ego, chase siddhis, misuse breath practices, or mistake altered states for liberation. ‘Learning’ here can mean scriptural study, disciplined training under a teacher, or experiential wisdom that can judge what is wholesome and what is delusive.
Overall, the verse argues that yoga matures only when (a) ethical debts are settled, (b) attachment-based suffering is cut, (c) compassion is active, (d) senses are restrained, (e) worship/realization is stabilized, and (f) discernment guides practice. Otherwise yoga devolves into a counterfeit spirituality.