நல்கு நீ நடவுலகு நடையுநீ நடலையறு
நலமு நீ பலமும் நீயே
அல்கு நீ அல்குல்தரு மலகுநீ யலகுகெடு
மமுத நீ குமுத நீயே
பல்கு நீ பலகலையின் பயனும்நீ பயனடையும்
பகுதி நீ விகுதி நீயே
புல்கு நீ புணரவரும் புலவுநீ புலவுதரும்
போக நீ யோக நீயே
நாதநீ நாதாந்த வேதநீ வேதாந்த
பாதம் நீ போதம் நீயே
nalgu nee nadavulagu nadaiyunee nadalaiyaru
nalamu nee balamu neeye
alku nee alkultharu malagunee yalagukedu
mamutha nee kumutha neeye
palgu nee palakalaiyin payanumnee payanadaiyum
pakuthi nee vikuthi neeye
pulgu nee punaravarum pulavunee pulavutharum
poga nee yoga neeye
naathanee naathaantha vethanee vethaantha
paatham nee potham neeye
You are the giver; you are the gait (course) of the moving world; you are (its) stumbling/stammering and the remover of stumbling.
You are wellbeing; you are strength.
You are the woman/loins; you are the giver of the hips/waist.
You are filth/impurity; you are the one who destroys impurity.
You are nectar (amṛta); you are the kumuda-lotus.
You are that which abounds; you are the fruit of many arts, and you are the one who attains the fruit.
You are the part/portion; you are the modification/variation.
You are the one who clings/embraces; you are those who come to unite.
You are the learned one/poet; you are the one who grants learning/poetry.
You are enjoyment (bhoga); you are yoga.
You are nāda (sound); you are the end/limit of nāda.
You are Veda; you are Vedānta.
You are the feet/step/path; you are awakening/understanding (bodha).
You alone appear as the world’s motion and order, and you alone remove its stumbling. You are health and the force that sustains it.
You are also the body’s generative power—sexuality, form, and beauty—yet you are equally the stain (mala) and the purifier who burns stain away. You are the hidden “nectar” that yogins taste, and the moon-lotus in which that nectar is gathered.
All arts and attainments are your play: you are both the “result” and the one who realizes it; both the measured part and the transforming variation.
Union and the longing to unite are you; the knower and the gift of knowledge are you; pleasure and discipline are you.
You are the inner sound-current and the silence beyond it; scripture and the end of scripture; the very feet (support, path, refuge) and the awakening they confer.
This is a characteristic Siddhar non-dual praise (often addressed to Śiva/Guru/Self as the single principle) that refuses to separate “pure” from “impure,” “means” from “end,” or “pleasure” from “yoga.” The refrain “நீ…நீயே” (“you…you indeed”) asserts identity: the Absolute is not merely a distant ruler but the substance, process, and realization of everything.
1) World-motion and remedy: “நடவுலகு நடை” points to the world’s moving order—its functioning, conduct, or course. “நடலை” (stumble/stammer/affliction) and “நடலையறு” (one who removes it) place the same reality as both symptom and cure, echoing Siddhar medicine/alchemy where poison can become medicine when transformed.
2) Body, sexuality, and impurity (mala): “அல்கு/அல்குல்” invokes the hips/loins and, by extension, sensuality and generative power. Siddhars often treat the body not as an obstacle but as the laboratory where transformation occurs. “மலகு/யலகு” suggests filth or “mala” (bonding impurity), with the paradox that the same principle manifests as bondage and as the fire that destroys bondage.
3) Amṛta and lotus symbolism: “மமுத” (amudam, amṛta) in Siddhar-yoga can refer to the subtle nectar associated with lunar energy and inner alchemical secretion, experienced in advanced practice (often linked to cranial centers). “குமுத” (kumuda-lotus/water-lily; also moon-associated) supports a yogic reading: the moon-lotus gathers/reflects the nectar-like essence.
4) Arts, fruits, and attainment: “பலகலை” (many arts) includes worldly skills and yogic ‘arts’ (siddhis/techniques). The verse collapses the distinction between fruit (phala) and enjoyer/attainer: the Absolute is both what is gained and the consciousness that gains.
5) Bhoga and yoga: By declaring “போக நீ யோக நீயே,” the text denies an absolute opposition between enjoyment and discipline. In Siddhar discourse this can imply either (a) a tantric inclusivity where desire is transmuted, or (b) an Advaitic claim that both are appearances within one reality.
6) Nāda → nādānta; Veda → Vedānta: “நாத” (nāda) is the inner sound-current heard in contemplation; “நாதாந்த” points to its culmination—sound dissolving into silence (a metaphor for mind dissolving into awareness). “Veda” can signify ritual/authoritative revelation; “Vedānta,” its ‘end,’ signifies the consummation in direct knowledge. Thus the verse maps an inner ascent: from sound to silence, from text to realization.
7) Feet/path and awakening: “பாதம்” is both ‘feet’ (guru’s feet as refuge) and ‘path/step.’ “போதம்” is awakening/gnosis/teaching. The claim is that the same ultimate principle is both the support (feet/path) and the illuminating knowledge (bodha).