தெய்வமெலாம் விண்ணோடிப் போகும் போகும்
தீமையெலாம் மண்ணகத்தின் தெருக்கூத் தர்கும்
உய்யுமுண்மை யுளத்துண்மை யோடிப் போகும்
உலகவுண்மை விஞ்ஞானம் கூடி வேகும்
ஐய்யமில்லை யெனவகங்கா ரந்தான் துள்ளும்
ஐய்யையோ அகிலமெலாம் கள்ளம் கள்ளம்
துய்யநெறி காட்டிநின்றார் சித்தர் சித்தர்
தூலநெறி காட்டுகின்றா ரெத்தர் ரெத்தர்
theyvamelaam viṇṇōḍip pōgum pōgum
thīmaiyelaam maṇṇakaththin therukkūth tharkum
uyyum uṇmai yuḷaththuṇmai yōḍip pōgum
ulagavuṇmai viññānam kūḍi vēgum
aiyyamillai yenavagaṅkā ranthān thuḷḷum
aiyyaiyō agilamelaam kaḷḷam kaḷḷam
thuyyaneri kāṭṭininrār siththar siththar
thūlaneri kāṭṭugiṉdrā reththar reththar
“All the ‘gods’ go—go—running off into the sky.
All evil goes to the street-dancers (street-theatre players) of the earth.
The truth that gives deliverance, the truth within the heart, runs away.
The world’s truth—science/knowledge—gathers together and speeds ahead.
Saying, ‘There is no doubt,’ the ego (ahamkāra) leaps and dances.
Alas! the whole universe is fraud—fraud.
Those who stood showing the pure path are the Siddhars, the Siddhars.
Those who show the gross path are the “ettar”, the “ettar.””
When inner realization declines, divinity is imagined as distant and “up there,” while wrongdoing becomes a public spectacle and even entertainment. Liberating truth retreats from the heart, and worldly/empirical knowledge accelerates. In that climate, ego proclaims certainty—“no doubt!”—yet everything is pervaded by deceit and illusion. The Siddhars, however, stand to indicate a purified, subtle way; in contrast, other teachers (or pretenders) point people toward a coarse, external, sense-bound path.
The verse stages a critique of a historical-spiritual condition (often associated with Kali-yuga in Siddhar discourse, though the text does not name it explicitly):
1) “Gods go into the sky”: This can be read as (a) the withdrawal of divine presence from lived experience when dharma erodes, or (b) the human habit of relocating the divine to a remote heaven, thereby avoiding the harder work of discovering it as immanent (within consciousness/body).
2) “Evil becomes street-theatre”: “Theru-k-kūthu” (street drama) suggests that adharma no longer hides; it performs openly, is normalized, and becomes spectacle. The line can also imply that what should be ethically grave is treated as entertainment or as a public show.
3) “Liberating truth runs away from the heart”: Siddhar traditions repeatedly locate liberation in ‘uḷam/uḷḷam’ (interior mind-heart). When that interiority is neglected, the ‘uyyum uṇmai’ (saving truth) “runs away”—not because truth changes, but because the seeker’s receptivity is lost.
4) “World-truth/science speeds”: ‘Vijñānam’ here can denote knowledge, discriminative cognition, or the fast growth of technical/empirical understanding. Siddharism can value practical knowledge (medicine, yoga-physiology, rasavāda/alchemy), yet warns that purely worldly ‘truths’—useful but outward—may advance while inward truth withers.
5) “Ego dances saying ‘no doubt’”: The target is dogmatic certainty rooted in ‘ahaṅkāra’. The Siddhar critique is epistemic: when the ego claims finality, it blocks inquiry, humility, and inner verification. “No doubt” can thus be an anti-spiritual certainty rather than realized clarity.
6) “All is fraud”: ‘Kaḷḷam’ can mean deceit, trickery, and also the general falsifying character of māyā (appearance that misleads). The repetition “kaḷḷam kaḷḷam” intensifies the claim: the world-order, as ordinarily grasped, is pervaded by misrecognition and performance.
7) “Pure path” vs “gross path”: ‘Tuyya neṟi’ (pure path) points to purification—of conduct, mind, nāḍi-s (subtle channels), and the bodily humors—typical of Siddhar yoga and Siddha medicine. It suggests inward, subtle discipline (breath, attention, transformation of the inner elements) rather than mere outer display. ‘Tūla neṟi’ (gross path) can indicate externalism: ritual without inner change, sense-chasing, power-seeking, or teachings that remain at the level of gross elements and social performance.
Overall, the verse contrasts two trajectories: the acceleration of outward knowledge and spectacle versus the Siddhar insistence on inward purification and experiential verification. It is not necessarily anti-“science”; rather it warns against substituting fast worldly knowing for the slow, purifying path that yields liberating truth.