தழைத்திட்ட குலமெல்லாம் கடலின் மீதே
சலித்திட்ட நுரையின்நுண் டுளியே கண்டீர்
மழைத்திட்ட மதுவேதான் விந்து நாதம்
மணத்திட்ட வீதங்கள் கூட்டிக் கூட்டிக்
கழைத்திட்ட சுவையேற்றிக் கள்ளிப் பாலைக்
கறந்திட்டுக் குடித்தவர்க்கே வாதம் சித்தி
விழைத்திட்டம் விழலுக்கே இறைத்த வீணாம்
விழித்திட்டால் தங்கத்தின் கட்டி யாமே
thazhaiththitta kulamellaam kadalin meethe
saliththitta nuraiyin nuṇ thuḷiye kaṇḍeer
mazhaiththitta madhuvethaan vindhu naadham
maṇaththitta veethangaL koottik kootti
kazhaiththitta suvaiyettrik kaLLip paalaik
kaṟanththittuk kudiththavarkke vaadham siththi
vizhaiththittam vizhalukke iṟaiththa veeNaam
vizhiththittaal thangaththin katti yaame.
All flourishing clans/lineages are only upon the sea;
see—(they are) but a subtle droplet of foam that has grown weary.
The liquor/nectar that has “rained down” is itself Bindu–Nāda.
Gathering together the fragrant (or mind-made) “streets/paths,” gathering and gathering,
raising/intensifying the taste/essence, (take) the milk/latex of the kaḷḷi plant,
milk it out and drink: only for the one who has drunk (it) there is “vādam-siddhi.”
For the one who merely desires, pouring offerings to ash is futile.
If you awaken, we are a lump/mass of gold.
However great a family, tradition, or worldly prosperity appears, it is as fragile as sea-foam—momentary and insubstantial. The true “intoxicant” is the inner nectar: the yogic essence where bindu (seed/seminal essence) and nāda (inner sound) are recognized as one current. By repeatedly gathering the scattered “roads” (the mind’s outward-running sensory paths, or the body’s subtle channels) into a single convergence, one refines the inner “taste/essence” (rasa). Then the cryptic “kaḷḷi-milk” is extracted and ‘drunk’—whether as an actual Siddha preparation or as an inward appropriation of a subtle secretion—through which vāta/vāyu is mastered (or vāta disorders are resolved), yielding siddhi. External rites—mere offerings to ash—are wasted if one remains asleep in desire. If one awakens, one discovers oneself as ‘gold’: the perfected, incorruptible reality.
1) Impermanence and the critique of worldly identity: The opening sea-foam image collapses pride in kula (clan/lineage) and all “thriving” social continuity into a momentary froth. In Siddhar logic, what looks established is still only a transient surface effect.
2) Bindu–Nāda as inner alchemy: The line “the rained liquor is bindu–nāda” points to a yogic physiology where amṛta/madhu (nectar) ‘drips’ from a higher center and is linked to bindu (generative essence; also the lunar drop) and nāda (inner resonance). The ‘intoxicant’ is not external alcohol but the transformative inner current experienced in deep practice.
3) “Streets/paths” gathered: “Vீதங்கள்” (streets) readily reads as a metaphor for nāḍīs (subtle channels) or for the sense-roads by which the mind travels outward. “Gathering and gathering” suggests repeated pratyāhāra/dhāraṇā: collecting dispersive energies into a single axis (often implying the reconciliation of ida–piṅgala into suṣumṇā, though the verse keeps it indirect).
4) Kaḷḷi milk and rasavāda / medicine: Kaḷḷi-pāl (milk/latex/sap) is a classic Siddha double-sign: (a) an actual plant latex used in potent, sometimes caustic preparations that must be purified and skillfully administered; and/or (b) a coded reference to an internal secretion/essence (a ‘milk’) produced when bindu is conserved and transmuted. “Suvai ēṟṟi” (raising the taste/essence) fits rasāyana language: refining ‘rasa’ into a more powerful form.
5) “Vādam-siddhi”: In Siddha medical idiom, vādam is the vāta principle (wind/air) whose imbalance causes disease; in yogic idiom, it is also vāyu (prāṇa). Thus the result can be read as (a) therapeutic mastery—vāta disorders pacified; and/or (b) yogic mastery—control of prāṇa leading to siddhi.
6) Rejection of empty ritual and insistence on awakening: “Offering to ash” critiques external religiosity when driven by desire and sleep (avidyā). The culmination—“we are a lump of gold”—invokes both jñāna (the Self as pure, incorruptible) and rasavāda (gold as the emblem of perfected transformation). The verse intentionally leaves open whether “gold” is realized as consciousness, as a siddha-deha (perfected body), or as literal alchemical attainment.