நிந்தனை யும்பழி யும்நீங்க
நிறைமதி யின்சுட ரதுமோங்க
எந்தனை யும்படைத் திட்டவனே
இதனையு மெழுது வித்தவனே
nintanai yumpazhi yumneeṅga
niṟaimati yinsuḍar atumōṅga
entanai yumpaḍait tiṭṭavanē
itanaiyu meḻutu vittavanē
Let censure and blame depart; let the radiance of the full moon rise and grow. O you who fashioned me and set (me) in form, O you who taught (me) to write all this.
May the burdens of slander and fault fall away; may the cool, complete inner light—like a full moon—rise and shine steadily. O primal one (Guru/Lord) who brought this ‘I’ into being and who also planted/taught the very letters (speech, mantra, knowledge) through which this is uttered.
The verse moves in two linked gestures: (1) a release from social-psychological bondage ("nindhanai"—censure; "pazhi"—blame/accusation), and (2) the arising of an inner luminosity compared to "niraimathi"—the full moon. In Siddhar idiom, the full moon often suggests completeness, cool clarity, and a mind made whole—free of agitation and reactive self-defense. Thus, the removal of blame is not merely reputational; it points to dropping identification with praise/blame and dissolving the inner tendency to carry accusation as karma.
The address "you who created me" can be read both theologically (the Lord as creator) and yogically (the Guru as the one who ‘creates’ the disciple anew through initiation). The final line—"you who taught me to write all this"—can be taken literally (granting literacy/skill), but Siddhar texts frequently use "ezhuthu" (letters) to mean more than writing: the seed-sounds (akṣara), mantra, or the very structure of speech and cognition. In that sense, the speaker credits the divine/Guru not only with forming the body-mind but also with inscribing the capacities and inner ‘script’ by which realization can be articulated. The verse preserves a devotional humility while hinting that true clarity (moonlight) dawns when the burden of judgment—others’ and one’s own—falls away.