Golden Lay Verses

Verse 191 (நிர் நிலை வைப்பு)

தமிழ் பாடல்

வம்பிதுகாண் நம்பிடவே கம்புதரக் கம்பரிலைக்

கம்பரிலாக் காரணமே வம்பரெலாங் கூடினரே

Transliteration

vambidhukaaṇ nambidavē kambutharak kambarilaik

kambarilaak kāraṇamē vambarēlāṅ kūḍinarē.

Literal Translation

“See—this is mischief/deception. In order that you may believe, they offer a ‘kambu’ (a prop/support—also possibly ‘millet’/‘bamboo’ by word-sense). The cause/reason is that it is a ‘kambu’ that is ‘without kambu’ (i.e., a support that itself lacks support / something self-contradictory). All the mischief-makers/rogues have gathered together.”

Interpretive Translation

“Recognize the con: to make you place trust, they hand you some outward ‘support’ as proof. But the ‘support’ is hollow—internally unsupported and self-contradictory. Such deceptions are not the work of one person; a whole crowd of tricksters colludes to manufacture belief.”

Philosophical Explanation

The verse reads like a deliberately knotted utterance: repeated sounds (vampi/nampi/kambu/kambarilai) mimic the very mechanism of persuasion—rhythm and cleverness that can hypnotize discernment. The teaching points to a familiar Siddhar critique: faith can be manufactured by giving the seeker a tangible token (a “kambu”—something that looks like a stabilizing aid, proof, authority, or “evidence”). Yet the token may be structurally empty: a “support without support,” a cause that cannot truly ground what it claims to establish.

On the ethical plane, “all the rogues gathered” warns of social reinforcement: when many voices agree, the mind mistakes consensus for truth. On the yogic/philosophical plane, it is a caution against mistaking external props—ritual display, borrowed quotations, charismatic performance, or publicly validated signs—for inner attainment (experienced clarity, disciplined transformation, direct insight). The Siddhar leaves the referent of “kambu” open, allowing it to stand both for literal objects (food, staff, bamboo) and for figurative supports (doctrine, credentials, magical paraphernalia). The core discernment is viveka: what truly supports realization must be internally coherent and experientially verifiable, not merely persuasive in form.

Key Concepts

  • வம்பு (deception, prank, mischief)
  • நம்புதல் (belief, trust; credulity vs discernment)
  • கம்பு (support/prop; also millet/bamboo by lexical range)
  • காரணம் (cause/reason; grounding and justification)
  • வம்பர் (deceivers/rogues; social collusion)
  • விவேகம் (discrimination; implied)
  • புறஆதாரம் vs அகஅனுபவம் (external proof vs inner experience; implied)
  • பராடாக்ஸ்/சுயமுரண் (self-contradiction as a marker of fraud)

Ambiguities or Multiple Readings

  • “கம்பு” can mean a staff/pole/support, bamboo, or millet (kambu grain). The line can therefore suggest either a literal bait (food/offerings) or a figurative prop (authority, credential, proof).
  • “கம்பரிலை” is cryptic: it can be read as ‘without kambu/pole’ (kambu + ilai = without), or as a compound resembling ‘kambar-ilai’ (potentially a named leaf/plant or even an oblique reference to ‘Kambar’ by sound), or as ‘bamboo-leaf’ by folk compounding. The verse does not force one reading.
  • “கம்பரிலைக் கம்பரிலாக் காரணமே” can be taken as: (a) “the reason is: it is kambu-without-kambu” (a paradox), or (b) “the cause is absent/leafless/unsupported,” emphasizing emptiness rather than contradiction.
  • “வம்பரெலாம் கூடினரே” may mean literal collusion by multiple deceivers, or more broadly ‘all deceptive tendencies/inner trickster-minds have assembled’—an inner-psychological reading consistent with Siddhar style.
  • The verse could be read as social critique (fraudulent teachers/charlatans), or as epistemic critique (faulty reasoning and manufactured ‘evidence’), or both simultaneously.