பந்தமுறும் பாசமெலாங் குலைக்க வேண்டும்
பரமான கோசமதே நிலைக்க வேண்டும்
மந்தமுறும் புன்முறுவல் விளைக்க வேண்டும்
மானமறத் தானமெலாம் கிளைக்க வேண்டும்
சந்ததமும் மதிகதியை நாட வேண்டும்
வீந்தையுறும் விதிசதிகள் மாற வேண்டும்
சார்ந்திட்ட சுருதிநதி யோட வேண்டும்
வினையறுக்கும் சிவசதியின் வீறு வேண்டும்
pandhamurum paasamelaang kulaikka vendum
paramaana koosamadhe nilaikka vendum
mandhamurum punmuruval vilaikka vendum
maanamarth thaanamelaam kilaikka vendum
sandhadhamum madhigadhiyai naada vendum
veendhaiyurum vidhisadhigal maara vendum
saarndhitta surudhinadhi yoda vendum
vinaiyarukkum sivasadhiyin veeru vendum
All attachments that create bondage must be shattered.
The supreme “kośa” (sheath/covering) must be made to abide.
A gentle, soft smile should be brought forth.
When pride/false honor is cut off, all acts of giving should sprout and branch.
Always one must seek the moon’s course/path.
The stratagems of fate that cause weariness/affliction must change.
The “river of śruti” that one has joined must flow.
One must gain the vigor/glory of Śiva-Śakti that cuts away karma.
Break the binding cords of craving and attachment.
Become steady in the subtlest covering—abiding in the Supreme, not in the outer layers.
Let an unforced inner sweetness appear as a quiet smile.
With ego and the demand for status removed, true charity and virtue naturally proliferate.
Continually pursue the lunar current—the cooling, inward channel that leads to nectar-like clarity.
Let the schemes of destiny and karmic compulsion be reversed.
Enter and remain in the flowing stream of sacred sound (śruti/nāda) within.
Awaken the force of Śiva united with Śakti—the power that severs karmic bonds.
The verse reads like a compact sādhanā-program. First it targets “bondage” (pācam/pāśam): not merely social ties, but the sticky affective-grasping that binds consciousness to repeated karmic patterns. The next line, “paramāna kośam,” suggests stabilizing awareness in a subtler stratum than the ordinary body–mind layers. It can point to the innermost sheath (bliss-sheath) or to what is ‘of the Supreme’—a way of saying: dwell in the ground of awareness rather than in sensory or mental coverings.
The “gentle smile” functions as an experiential marker: serenity and ananda that arise when grasping relaxes—often used in yogic/tantric language as a sign of inwardly tasted sweetness rather than forced ascetic grimness.
“Cut pride; let charity branch” links ethics with inner practice: siddhar texts frequently insist that humility and non-possessiveness are not optional add-ons but conditions that allow subtle energies to move without distortion.
The “moon’s course” (mati-gati) is strongly suggestive of subtle physiology: the lunar channel (often aligned with iḍā nāḍī, cooling, inward, stabilizing) and the ‘moon/nectar’ imagery associated with somatic refinement (soma/amṛta). In such readings, the instruction is to cultivate the cool current that counteracts heat, agitation, and dissipation.
“The tricks of fate” indicates that what feels inevitable (prārabdha-like momentum) can be altered through yogic reversal—by changing the inner current rather than negotiating endlessly with external events.
Finally, “śruti-river” evokes the inner sound-current (nāda) experienced in contemplation; to ‘join’ it and let it ‘flow’ is to remain aligned with that current continuously. The culmination is “Śiva-Śakti’s vigor”: the non-dual power of awareness (Śiva) and energy (Śakti), often mapped to kuṇḍalinī dynamics, credited here with the decisive function—cutting (aṟukkum) karma at its binding point.