ஊனெடுத்த பிணிபலவு மொடுங்கி யோடும்
உத்தமனே எண்சித்தி யாவுங் கூடும்
மோனெடுத்த முப்பூவின் முறையுண் டாகும்
முன்வினையின் தொல்லையெலாம் முழுதும் போகும்
தானெடுத்த யோகநெறி தழைந்தூ டாடும்
தன்னைத்தா னறிந்திழையும் சமாதி கூடும்
கானடுத்த சித்தர்பலர் கவடு சொன்னார்
காண்போர்க்கு வெட்டவெளி யிந்த நூலே
Ūneṭutta piṇipalavu moṭuṅki yōṭum
Uttamanē eṇsitti yāvuṅ kūṭum
Mōneṭutta muppūviṉ muṟaiyuṇ ṭākum
Muṉviṉaiyiṉ tollaiyelām muḻutum pōkum
Tāneṭutta yōkaṉeṟi taḻaintū ṭāṭum
Taṉṉaittā ṉaṟintiḻaiyum samāti kūṭum
Kānaṭutta cittarpalar kavaṭu soṉṉār
Kāṇpōrkku veṭṭaveḷi yinta nūlē.
The many diseases that have taken hold of the flesh-body will shrink and run away.
O excellent one, all the eight siddhis will also come together.
The proper method of the “three flowers” taken up in silence will arise.
All the ancient troubles of prior karma will completely depart.
The yogic path you have taken will flourish and dance (within you).
Samādhi will also join—where one knows oneself as oneself.
Many Siddhars who dwelt in the forests spoke in “forked/veiled” words.
For those who truly see, this very book is the open, cut-through expanse (the vast sky-like space).
When disciplined yogic practice ripens, bodily illness loses its grip, and the practitioner gains mastery traditionally called the eight siddhis. A silent inner rite—hinted as the “three flowers”—becomes operative, dissolving the drag of former karmic residues. The chosen yogic way begins to thrive with inner movement and ease, culminating in self-recognizing absorption (samādhi). The Siddhars deliberately transmit this knowledge in riddling, double-edged speech; yet to the initiated eye, the text itself becomes “open sky”—direct and unobstructed instruction.
The verse links three Siddhar concerns: (1) medicine of the embodied condition, (2) yogic technology, and (3) cryptic transmission.
1) Medical/yogic claim (“diseases run away”): In Siddha frames, illness is not only physiological but also karmic, breath-related, and doṣa-related. The line suggests that when prāṇa and internal balance are corrected through yoga/discipline, “flesh-born” afflictions subside.
2) Attainment (“eight siddhis come together”): The eight siddhis (aṣṭa-siddhi) function here as a shorthand for yogic mastery—ranging from subtle capacities to steadiness of body-mind. The verse does not specify display of powers; it can also be read as inner competencies (control of breath, mind, senses, and elements).
3) “Three flowers” in silence: The phrase “mūppū / three flowers” is a coded instruction. “Flower” in Siddhar usage can point to subtle centers, offerings of breath, or inner psycho-energetic signs. “Taken up in silence” indicates an inward, non-verbal, contemplative or prāṇāyāma-based method rather than external ritual.
4) Karma exhausted: “Old trouble of prior deeds” leaving suggests that practice is framed as a purificatory fire—reducing saṁskāra load and loosening binding tendencies that manifest as suffering.
5) Yogic path “flourishes and dances”: This imagery implies the inner current becomes lively and continuous—practice stops feeling forced and becomes spontaneous, pervading daily life.
6) Samādhi of self-knowing: “Knowing oneself by oneself” points to reflexive awareness—awareness not taking an object, but resting as its own ground. The verse keeps it understated, consistent with Siddhar reluctance to over-define samādhi.
7) Veiled speech and “open sky”: “Kavadu” indicates forked/double meaning—intentional ambiguity used to protect powerful techniques, prevent misuse, and require experiential confirmation. Yet for the capable reader, the same text is “veṭṭaveḷi” (open expanse/void/sky): transparent, direct, and liberating—suggesting that clarity depends on the reader’s preparedness.