ஐந்து பத மான வேதம் அதனைக் காணப் பல காதம்
தந்துபத தான சூதம் தனிலே விந்தை மிகு மோதம்
எந்து வதஞ் ஞாத வாதம் எந்தை யறி வானப் போதம்
பந்து மிக கெந்தி நாதம் சொந்தமது காந்த வாதம்
Ainthu padha maana vedham adhanaik kaanap pala kaadham
thandhupadha thaana soodham thanilae vindhai migu modham
endhu vadhañ ñaadha vaadham endhai yaRi vaanap bodham
pandhu miga kendhi naadham sondhamadhu kaandha vaadham
“The Veda that has five ‘padas’ (feet/steps/words)—to see it, [one must go] many kādams (long distances).
The sūtham (mercury) that has been ‘given a pada’ (made to stand / given a footing)—within it is a wonder, a great mōdam (delight/joy).
What ‘vādam/vātam’ is known, and of which manner—[that becomes] the bodham (awakening/understanding) that knows the Father (the Lord).
The nādam (inner sound) that is greatly ‘kendi’ (heaved/tossed/raised)—one’s own [state/possession] becomes kānta-vātam (magnetic vāta / the “kānta” doctrine).”
The outer “Veda of five” is not easily reached by ordinary searching; it seems far away. But when sūtham (mercury)—also hinting at the subtle essence (bindu)—is properly “made to stand” (stabilized/fixed), an extraordinary joy appears within. Through a known discipline of vāta/prāṇa (or a “vāda” teaching), one gains the Lord-given bodha (clear knowing). As prāṇa is lifted and gathered, nāda (the inner sound-current) becomes prominent, and the practitioner’s own vāta turns “kānta”: drawn and held as if by a magnet (steadied in the central path), indicating yogic stabilization and alchemical completion.
This verse compresses a Siddhar-style equivalence between scriptural truth, alchemy, and yoga.
1) “Five-pada Veda”: This can point to an esoteric quintuple teaching—commonly read as the pañcākṣara (five-syllabled) mantra, or the five elements, or five inner “steps” of practice. Saying it is seen only after “many kādams” suggests that its realization is not textual but experiential and difficult.
2) “Mercury given a pada”: In rasavāda, giving mercury a “pada” can mean fixing/coagulating/anchoring what is naturally unstable. Siddhar poetry often lets mercury stand simultaneously for the metal (rasa), for Śiva-śakti potency, and for bindu/seminal essence. The “wonderful mōdam” then reads as the bliss that arises when volatile energies are stabilized rather than dissipated.
3) “Vātam/Vādam → bodham”: “Vātam” can mean bodily vāta (wind-humor) or prāṇa; “vādam” can also mean doctrine/argument. Either way, the verse links a correct (known) method with bodha—transformative insight described as ‘knowing the Father’, i.e., recognizing the source-consciousness.
4) “Nāda” and “kānta-vātam”: Nāda is a classic marker of internalization (sound perceived when prāṇa gathers). “Kānta” literally means magnet/lodestone and also “beloved”; in alchemical registers it can suggest magnetic attraction/retention, or a specific prepared mineral. “Kānta-vātam” thus implies prāṇa becoming attractable and steady—no longer scattering—mirroring the alchemical aim of rendering mercury non-volatile. The philosophical claim is that yogic fixation (of vāta/bindu) and alchemical fixation (of sūtham) are one process described in two codes.