அடடாடா பயங்கரந்தா னப்பா யிஃதை
யாருக்கும் செப்பாதே விழலாய்ப் போகும்
விடடாநீ விதிசித்ர விசித்தி ரந்தான்
வேறெவர்க்கும் தெரியாத வித்தை கண்டாய்
கொடடாநீ வேதமதைப் பூசை செய்து
கொள்ளாதே நீதிகதிக் குறைக ளெல்லாம்
எட்டாநீ ஊதித்தான் ஓதிக்கோதி
எவ்வுலகும் போற்றுமொரு மையைத் தானே
adadāḍā payaṅkarandā ṉappā yiḵtai
yārukkum seppādē viḻalāyp pōkum
viḍaṭṭānī vidhicitra visitti randāṉ
vēṟevarukkum teriyāda vittai kaṇḍāy
koḍaṭṭānī vēdamadaip pūsai seytu
koḷḷādē nītikatīk kuṟaikaḷellām
eṭṭānī ūdit-tāṉ ōtikkōti
evvulakum pōṟṟumoru maiyait tāṉē.
“Ah! Ah! How fearsome it is, father—if you tell this to anyone, it will become (only) a shadow / be wasted.
Do not let it slip: it is a strange, wondrous thing of fate; you have found a technique unknown to anyone else.
Do not perform worship ‘with the Vedas’ and then take on all the shortcomings in the paths of righteousness (and its ‘way’).
(Unattainable to others,) by blowing and by reciting—reciting and repeating—it is that very ‘oneness’ which all the worlds praise.”
The speaker warns a disciple: this is a dangerous, powerful esoteric art; if spoken openly it becomes ineffective (or is ruined). Hold it tightly, for it is a rare “marvel of destiny,” a secret vidyā not known to others. Do not mistake Vedic ritual and public piety for the core path; those can entangle one in the defects and limits of conventional dharma. Instead, through an inner discipline of “blowing” (breath-work / kindling inner fire, or the controlled blowing of an alchemical furnace) coupled with sustained recitation, one reaches the praised state of “one-ness”—single-pointed absorption or nondual unity.
This verse pivots on a classic Siddhar contrast: outer religion versus inner technology.
1) Secrecy as a safeguard: “Do not tell anyone” is not merely social secrecy; it implies that the practice is either (a) easily misunderstood and therefore “turns to shadow” (becomes empty talk), or (b) easily misused and therefore becomes spiritually/alchemically “spoiled.” Siddhar texts often insist that a vidyā works only inside a disciplined guru–śiṣya container.
2) ‘Fate’s strange wonder’: “விதிசித்ர விசித்திரம்” reads as grace appearing as destiny—an initiation-event, discovery, or permission that cannot be forced by mere scholarship. The “unknown to others” art suggests a siddha-upāya: a precise method rather than a doctrine.
3) Critique of Vedic ritualism: “Vedas” and “pūjā” signify public, rule-bound religiosity. The verse does not necessarily deny ethics; it warns that identifying liberation with ritual observance can trap one in the “defects” of conventional dharma—pride, mechanical practice, dependence on external validation, and a path that remains indirect.
4) Breath/heat + sound as the inner engine: “ஊதி… ஓதி” pairs blowing with recitation. In yogic reading, this is prāṇa regulation (vāsi/prāṇāyāma) joined to mantra-japa: breath is the ‘fire’ that refines mind and subtle channels, while mantra is the patterning intelligence that stabilizes attention. In alchemical reading, it can equally describe bellows-blowing while chanting—heat and mantra together “cook” a transformation. Siddhar ambiguity often lets yoga and rasavāda mirror each other.
5) ‘ஒருமை’ (oneness): This can mean (a) one-pointedness (ekāgratā), (b) unity of prāṇa and mind, (c) nondual realization, or (d) a singular, unsurpassed attainment praised by all worlds—leaving open whether the ‘praise’ is social fame, cosmic recognition, or the intrinsic radiance of realization.
Overall, the verse teaches that the Siddhar’s “vittai” is not a public creed: it is a disciplined inner (or laboratory-analog) practice where breath/heat and mantra produce the state of unity that transcends merely external religion.