காரப்பா கலவாத காற்றைக் கொண்டான்
கண்ணுறக்கம் காணாத கங்குல் கண்டான்
வேரப்பா வேறொருவர் காணா விந்தை
பாரப்பா பாரிடமே பகையில் லாமல்
வெற்றியடா வெற்றிடமே மேவான் மேவான்
பற்றிடமே பரவாமல் பற்றற் றானை
ஓரப்பா ஓரிடத்தே நிலையாப் பற்றி
உற்றதுவே யுற்றதுணைப் பக்தி யோகம்
Kaarappaa kalavaatha kaatraik kondaan
Kannurakkam kaanaatha kangul kandaan
Verappaa veroruvar kaanaa vindhai
Paarappaa paaridame pagaiyil laamal
Vetriyadaa vetridame mevaan mevaan
Patridame paravaamal patrar thaanai
Oorappaa ooridaththe nilaiyaap patri
Utrathtuve yutrathtunai bhakthi yogam.
“O (dear one), he has taken hold of a wind that does not mix (with anything).
O (dear one), he has seen the night that does not see the sleep of the eyes.
O (dear one), a wonder that no other person can see.
O (dear one), in the world/place of beings, without enmity.
‘Be victorious!’—he will dwell, he will dwell in the empty space/void.
Without letting attachment spread in the place of attachment, he became one without attachment.
O (dear one), holding firmly, unwavering, in one place.
What has been attained—its attained support is Bhakti-yoga.”
He masters a ‘wind’ (prāṇa) kept from dispersing and mixing with outward tendencies. Staying wakeful through the inner ‘night’ where ordinary sleep does not arise, he perceives a marvel others cannot perceive. Moving in the world without hostility, he abides again and again in emptiness (śūnya)—a victorious steadiness of mind. Not allowing attachment to proliferate, he becomes attachment-free. Fixing himself unshakably in a single inner locus (one-pointedness), what he attains—and the very support by which it is attained—is called Bhakti-yoga.
This verse strings together Siddhar-style imperatives (“pārappā / ōrappā…”) to point at an internal discipline rather than external events.
1) “Unmixed wind” (கலவாத காற்று): In Siddhar/Yogic idiom, “wind” commonly signals prāṇa/vāyu. “Unmixed” can indicate prāṇa withdrawn from sensory objects and not ‘blended’ with worldly movements (breath running outward through desire, fear, agitation). It can also hint at a purified nāḍi-current—breath made subtle, steady, and not scattered.
2) “Night without eye-sleep” (கண்ணுறக்கம் காணாத கங்குல்): The “night” here reads as an inner state of prolonged wakeful awareness—vigilance through the darkness of ordinary unconsciousness. It may refer to keeping awareness during physiological sleep, or to the ‘dark’ inward phase of meditation where forms recede but awareness remains.
3) “A wonder unseen by others”: The ‘wonder’ can be read as inner experience: the rise of kuṇḍalinī, the stilling of breath, the perception of bindu/inner light, or the discovery of śūnya (emptiness) that is not accessible to the outward-looking mind.
4) “In the world, without enmity”: Spiritual attainment is paired with ethical transformation—non-hostility (vairāgya and equanimity) while still living among beings. The Siddhar is not depicted as merely fleeing society but being internally unopposed.
5) “Dwells in the void” (வெற்றிடமே மேவான்): ‘Void/emptiness’ (śūnya) is a frequent Siddhar marker for a formless absorption where mental constructions drop. The repeated “he will dwell” stresses stable abiding rather than a passing experience. The preceding “victory” can be taken as victory over the mind’s grasping.
6) “Not letting attachment spread… became attachmentless”: Attachment is treated like something that proliferates if allowed. The instruction implies early interception: do not let the first clinging extend into a network of desires. The fruit is ‘pattru-aṟṟa nilai’—freedom from binding attachment.
7) “Holding in one place”: This can mean one-pointed concentration (ekāgratā), fixation of prāṇa in a chosen center (heart/brow/crown depending on lineage), or unwavering establishment in a single principle—one Guru, one deity, one truth. The ambiguity is likely intentional: the Siddhar gives a directional sign, not a map.
8) “Bhakti-yoga as attainment and support”: The closing line is crucial: devotion is not merely an accessory but the very ‘support’ (thuṇai) of realization. In Siddhar usage, bhakti can mean intense inward surrender/adhesion to the Real (Śiva/Śakti/Guru), which paradoxically dissolves ordinary attachment. Thus the verse links prāṇic discipline and emptiness-abiding with a devotional grounding rather than a dry technique-only path.