உள்ளங்கை நெல்லிபோலே யுற்றகைப் பாகம்செய்கை
உள்ளங்காண் சாரங்கட்டி யுறுமுப்பான் வாதமெட்டி
உள்ளங்கே யறையிற்செய்யும் யுமையன்னைக் கானபூசை
உள்ளந்தா னறியச்சொல்வேன் உண்மைக்கு முண்மையாமே
uḷḷaṅkai nellipōlē yuṟṟakaip pāgamceykai
uḷḷaṅkāṇ sāraṅkaṭṭi yuṟumuppān vādametti
uḷḷaṅkē yaṟaiyiṟceyyum yumaiyannaik kānapūcai
uḷḷantā ṉaṟiyaccolvēṉ uṇmaikku muṇmaiyāmē
1) “In the inner palm, like a nelli (gooseberry) — make (it) as a hand-made portion/measure.
2) In the palm itself, having bound the ‘sāram’ (essence/sāra), it reaches (and deals with) the three-fold vātham.
3) What is compounded/ground right there in the palm (or in the inner ‘chamber’) is a worship by which Mother Uma is beheld.
4) I will say it so that the inner heart may know: for the Real, it is indeed (something) truer-than-true.”
Prepare a small, amla-sized “portion” in the very palm—compounded by hand—so that its ‘essence’ is bound into a single unit. By that binding, the three bodily humors (vāta and its triad) are brought under control. Yet the Siddhar hints that the real rite is not merely medicinal: the “mixing in the palm / in the inner chamber” is an inward pūjā through which Śakti (Uma, the Mother) is directly ‘seen’. This is spoken so the heart itself understands; it points to a truth that precedes ordinary proof.
This verse deliberately fuses Siddha-medicine and inner yoga.
On the surface level, it reads like a practical instruction: a preparation is made in the palm, measured to the size of a nelli fruit (a common Siddha measure for pills/boluses). The phrase “binding the sāram” can be heard as making the active principle cohere—compressing/rolling a compound so its potency is “tied” into one form. The mention of “muppān vātham” naturally evokes the tri-doṣa framework (vāta–pitta–kapha), or at minimum “vātham” as a class of wind-disorders; the medicine is said to “reach/overcome” them.
But Siddhar diction typically uses the body as the laboratory. “Palm” (uḷḷaṅkai) can point to an interior field of practice: the hand that mixes becomes the mind that combines, and the bolus becomes the condensed “essence” of one’s own vitality. In that reading, “binding the sāram” aligns with retention and consolidation of subtle essence (ojas/bindu/sāra) rather than mere pharmacology. “Grinding/compounding in the palm” becomes a metaphor for the inner churning of breath and attention—where the practitioner refines crude tendencies into a single-pointed potency.
Uma, the Mother, signifies Śakti: the power that is both the physiological regulator and the spiritual revealer. Calling the act a “pūjā to see Uma” hints that correct internal practice is itself worship, and that its ‘result’ is darśan—direct perception—rather than only symptom-relief. The closing line (“so that the inner heart may know… truer-than-true”) marks the Siddhar’s typical move: external instruction is a veil for an inward certainty, accessible only by experiential realization.