சித்தம தேதான் சித்தியுற
சித்தப்போக்கே சிவன் போக்காம்
பித்தமெ லாந்தான் தீர்ந்திடுமே
பேரின் பந்தான் சார்ந்திடுமே
siththama thēthān siththiyuRa
siththappōkkē sivan pōkkām
piththame lānthān thīrndhidumē
pērin panthān sārndhidumē
When the mind itself comes to fruition as siddhi,
The mind’s course becomes Shiva’s course.
All pitta (bile/fiery disturbance) will be dissolved,
And one will come to abide in the bond of the ‘Per’ (the Great/Name).
When chitta is perfected (steadied into yogic accomplishment), the individual’s inner movement no longer runs on personal habit but follows the movement of Shiva (the Divine order). With that alignment, the hot disorders—both bodily pitta and the mind’s feverish agitation—subside. Then one ‘joins’ what is ultimate: either union with the Supreme, or steadfast anchoring in the Great Name/mantric principle.
The verse compresses a Siddhar teaching: liberation is not achieved by changing external circumstances but by transforming the very ‘going’ (போக்கு) of the mind. ‘Chittam’ here is the field of attention/mind-stuff that normally wanders by habit (vasana). When it ‘attains siddhi’ (சித்தியுற), it can mean (a) mastery/perfection of the mind leading to samadhi, and/or (b) the arising of yogic capacities. Yet the next line qualifies the aim: the mature mind does not merely acquire powers; it moves in accord with Shiva—suggesting a non-dual consonance where personal will and divine will are no longer two.
The third line introduces an explicitly medical-yogic register. ‘Pitta’ is an Ayurvedic doṣa (fiery bile), associated with heat, inflammation, acidity, and sharp irritability. Siddhar usage often lets pitta carry a double sense: physiological imbalance and psychological ‘heat’—anger, restlessness, compulsive intensity. When the mind’s movement becomes Shiva’s movement, that heat ‘dissolves’: passions cool, and bodily humors normalize. In yogic physiology this can also imply that inner fire is no longer chaotic (disease-producing) but becomes regulated (supporting clarity).
The final line is intentionally cryptic: ‘பேரின் பந்தான்’ can be heard as ‘the bond of the Great’ (Shiva as the Supreme), or ‘the bond of the Name’ (பேர் as sacred Name/mantra). Either way, the point is not worldly attachment but a binding/anchoring to what transcends the ego—union, steady reliance, or absorption. The Siddhar ambiguity keeps both bhakti (holding to the Name) and jñāna (union with the Supreme) in play, treating them as converging outcomes of a mind made siddha.