ஆதிநடு முடியில்லா வனாதி யாகி
வேதமொழி யதுகாணா வேத மாகி
பேதமபே தங்கடந்த போத மாகி
நாதமுடி நாதமதாம் மோன மான்மா
Āthinadu muḍiyillā vanādhi yāgi
Vēthamozhi yathukāṇā vētha māgi
Pēthamabē thaṅkaḍandha pōtha māgi
Nāthamuḍi nāthamathām mōna mānmā.
Becoming the One who has no beginning, middle, or end—(thus) the Beginningless One;
Becoming the Veda that the language of the Vedas cannot (truly) perceive;
Becoming the Awareness (bodha) that has crossed beyond difference and non-difference;
The Self that is Silence (mōnam)—the summit (muḍi) of nāda, indeed the very nāda’s culminating point.
That Reality which cannot be located in time (no origin, center, or termination) is pointed to as the truly beginningless Source.
It is the “Veda” not as text, but as direct knowing—beyond what Vedic speech can capture.
It transcends both duality and non-duality as mere concepts, becoming pure awakened consciousness.
In yogic experience, inner sound (nāda) rises and ends in mauna (silence): that silent summit is the Ātman.
The verse compresses a Siddhar-style apophatic theology (defining the Real by what it is not) with a yogic phenomenology of inner absorption.
1) "No beginning, middle, end" rejects any attempt to treat the Absolute as an object within time, space, or narrative sequence. In Tamil Shaiva-Siddha and broader Indian metaphysics, such phrasing signals the unconditioned (anādi) that cannot be partitioned.
2) "Veda that Vedic language cannot see" distinguishes scripture as words (moli) from the direct gnosis that words only indicate. The Siddhar critique is not anti-Veda; rather, it claims the highest “Veda” is experiential knowledge that eludes linguistic capture.
3) "Crossing difference and non-difference" is a deliberate paradox. Dvaita (difference) and advaita (non-difference) are framed as conceptual poles; the Siddhar points to bodham—awakened knowing—that is prior to such categories. This preserves a stance common in Siddhar texts: liberation is not adherence to a school but realization beyond doctrinal binaries.
4) "Nāda" refers to inner vibration/sound perceived in deep meditation (anāhata-nāda in later terminology). "Muḍi" (crown/top/summit) can indicate both the climax of an inner process and the cranial “crown” locus (often mapped to sahasrāra). The line implies a yogic progression: as nāda becomes increasingly subtle, it resolves into mōnam (silence). Silence here is not mere absence of sound but the non-conceptual fullness in which even subtle vibration is transcended. Thus the Ātman is identified with mauna—the final, wordless clarity.