சித்தர்மனம் மலர்ந்திட்டா லதுவே போதும்
வெத்துவெறும் விளையாட்டும் சித்தி யாகும்
துத்தியெனும் பணத்துத்தி யிலையின் சாற்றில்
துரிசறுத்துத் தவஞ்செய்வார் தவத்தின் போக்கில்
வேதமுழங் கிடஞான வீறு கொண்டே
வித்திதெனும் விந்துவுடன் நாதங் கூட்டி
துத்தமறத் தானொடுங்கத் தூய்மை பெற்ற
துப்புறவே சித்திக்காம் துறவு கோலே
siththarmanam malarnthittaa lathuve pothum
veththuverum vilaiyaattum siththi yaagum
thuththiyenum panaththuththi yilaiyin saattril
thurisaruththuth thavancheyvaar thavaththin pokkil
vethamuzhang kidagnaana veeru konde
viththithenum vindhuvudan naathang kootti
thuththamarath thaanodungath thooymai petra
thuppurave siththikkaam thuravu kole.
If the Siddhar’s mind has blossomed, that alone is enough.
Even mere, empty play becomes a siddhi.
In the expressed juice of the leaf called “paṇa-tutti / panat-tutti,”
In the course of their tapas, those who perform austerity by cutting away dross/impurity,
With the glory of left-side (iḍa) knowledge resounding like the Vedas,
Uniting nāda with the bindu called “vitti/vindu,”
With “tuttam” removed, as the self subsides/withdraws, purity is obtained—
Thus indeed, the emblem/discipline of renunciation will bring siddhi.
When awareness has truly flowered in the Siddhar’s mind, nothing more is required: even what appears to be “mere play” becomes spiritual accomplishment. Yet this is not laxity—it is the result of a hidden regimen: purification that cuts away inner dross, aided (cryptically) by a medicinal/alchemical “leaf-juice” practice, and by yogic union of nāda (inner sound) with bindu (seed/essence). As the iḍa-current’s wisdom reverberates like scripture within, base heaviness (“tuttam,” read as lead or coarse impurity) is removed; the ego/self contracts into stillness; and that purified renunciant’s way becomes the very means of siddhi.
The verse holds two layers in tension.
1) Mind-flowering as the sufficient cause: “Mind blossoming” signals the ripening of inner knowing (jñāna) beyond mere discipline. From that standpoint, ordinary activity can become “siddhi” because the doer-sense and craving for results have thinned; action is no longer bondage. The line about “empty play” (veṭṭhu-veṟum viḷaiyāṭṭu) points to a Siddhar motif: what outsiders dismiss as frivolity may be the spontaneous functioning of realization (līlā), or the effortless display of powers that are no longer sought.
2) The hidden technology behind that spontaneity: Immediately, the poem turns technical—tapas, dross-removal, iḍa-jñāna, nāda–bindu, and removal of “tuttam.” This indicates that the ‘spontaneous’ state is supported by yogic and alchemical purification. - “Cutting away dross/impurity” (turisu aṟuttu) can be read ethically (cutting passions and impurities), medically (clearing bodily toxins), and alchemically (separating slag from metal). - The “panat-tutti leaf juice” functions as a coded medicinal aid. Siddhar texts often embed herb-lore inside spiritual instruction: a plant-preparation that purifies nerves, breath, semen-essence, or digestion can be simultaneously a metaphor for extracting the ‘essence’ of practice. - “Veda resounding” alongside “iḍa-jñāna” suggests inner audition: the subtle sound-current in the left channel (iḍa) or the lunar current’s cooling clarity, experienced as a kind of internal scripture. - “Nāda with bindu” is classic haṭha/tantric vocabulary: the union of inner sound (nāda) with seed/essence (bindu, often semen/ojas) implies conservation, sublimation, and upward refinement of vital essence. - “Tuttam removed” can be literal alchemy (tuttam = lead/base metal to be purified/transmuted), and/or bodily psychology (removing heaviness, inertia, tamas). When that coarse element is removed, “the self subsides” (tāṉ oṭuṅka) can mean the ego collapses, or the prāṇa withdraws inward—yielding “purity.”
Thus renunciation (turavu) is not merely social withdrawal: it is a precise inner distillation—ethical, yogic, medicinal, and alchemical—culminating in a mind that has ‘flowered’ and therefore turns even play into siddhi.