சித்தரெலாம் உண்மைதனை மறைத்தா ரென்றே
செப்பிமனப் பால்குடிக்க வேண்டாம் சொன்னேன்
சித்தர்மொழி நூலதனைத் தொட்டபோதே
சித்தரெலா மொற்றரெனச் சேர்ந்துதுநிற்பார்
சித்தமுறுங் குணநிறைவில் நாட்டம் கொள்வார்
சிறிதழுக்கைக் கண்டாலும் விலகிப் போவார்
சித்தநிறை வுள்ளவர்க்கே சித்தி தோன்றும்
சித்தமிலார் வித்தையெலாம் சிரிப்பே கண்டீர்!
siththarelam uNmaithanai maraiththaa rendrE
seppimanap paalkudikka vENdaam sonnEn
siththarmozhi noolathanai thottapOthE
siththarelaa mottrarenaich sErnthudhunirpaar
siththamuruNG guNaniraivil naattam koLvaar
siRidhazukkaik kaNdaalum vilagip pOvvaar
siththanirai vuLLavarkkE siththi thOnRum
siththamilaar viththaiyelaam sirippE kaNdeer!
“Saying, ‘All the Siddhars hid the Truth,’
I said: do not drink the milk of the talkative (chattering) mind.
The very moment one touches the book/text of the Siddhars’ words,
all the Siddhars stand joined together as a single one.
They take interest in the completion/fulfillment of qualities in a ripened mind;
even if they see a slight impurity, they withdraw and go away.
Only for those whose mind is full/complete does siddhi appear;
for those without (such) mind, every kind of ‘learning/skill’ is only a laugh—know this!”
Do not accuse the Siddhars of “hiding the truth” as a way of excusing one’s own unreadiness. The problem is the mind that chatters, speculates, and tastes ideas as if they were nourishment. When one approaches Siddhar scriptures in the right inner condition, the Siddhar current becomes internally coherent—many voices reveal a single intent. Siddhars are drawn to maturity of character and mind, and they withdraw where even minor taint persists. Siddhis are not produced by mere cleverness or book-learning; they arise only when the mind is made complete/pure. Without that inner steadiness, all arts and arguments become laughable.
The verse is a critique of two common failures in approaching Siddhar literature: (1) blaming secrecy (“they hid it”) and (2) substituting talk, argument, and mental tasting for actual transformation. The metaphor “drinking the milk of the chattering mind” points to a subtle self-deception: one feeds on one’s own concepts, explanations, or rhetorical sweetness and mistakes that for attainment. In Siddhar idiom, true ‘knowing’ is inseparable from inner ripening (citta-maturity) and ethical/energetic cleanliness (freedom from mala/taint).
The line “when one touches the Siddhars’ text, all Siddhars stand as one” suggests that Siddhar teachings, though cryptic and diverse, converge for the prepared practitioner: their many coded voices resolve into a single practical directive. Conversely, “even a slight impurity makes them withdraw” implies a law-like relationship between receptivity and purity: the teaching (and its powers) does not ‘belong’ to the impure mind. Yogically, siddhi is framed as an effect of citta-niraivu—mind made whole, steady, and integrated—rather than an ornament gained by scholarship. In a Siddha-alchemical register, “impurity” can also allude to the tiniest contamination that ruins a preparation; likewise, the mind’s small defilements spoil the ‘work’ and cause the Siddhar-grace/current to recede.