மடித்தே ஒளித்து மறைத்தே பதுக்கி
மனத்தே ஒடுங்கி நின்றாலும்
துடித்தே உணர்ச்சி துளிர்த்தே கிளர்ச்சி
துணித்தே வெறிக்கும் அடங்காது
வடித்தே யுலகை விடுத்தே யிறையைப்
பிடித்தேன் பிடித்தேன் என்றாலும்
அடுத்தே யெவையும் தொடுத்தே இயற்றும்
அனைத்தே மாயை யறியாயோ
Madiththae oliththu maraiththae padhukki
Manaththae odungi nindraalum
Thudiththae unarchchi thulirththae kilarchchi
Thuniththae verikkum adangaadhu
Vadiththae yulagai viduththae yiraiyaip
Pidiththaen pidiththaen endraalum
Aduththae yevaiyum thoduththae iyatrum
Anaiththae maayai yariyaayo.
Folding it up, hiding it, concealing it, and stashing it away,
Even if one stands with the mind contracted inward,
Still it throbs—feeling; it buds—stirring; it flares up in bold ferocity,
And it will not be subdued.
Even if one distills (filters) the world, abandons it, and seizes the Lord,
Saying, “I have grasped, I have grasped,”
Whatever one next approaches, whatever one strings together and carries out—
Is all of it not māyā? Do you not know?
Even if you suppress and conceal your impulses and claim inner stillness, the latent drives keep pulsing and erupting.
Even if you renounce the world and boast that you have “caught” God, whatever you go on to construct—acts, pursuits, even spiritual performances—remains within māyā.
Do you not recognize that this entire claiming-mind is still deception?
The verse attacks two linked habits: (1) repression disguised as yogic control, and (2) spiritual pride disguised as realization.
1) Repression vs. true subsiding (ஒடுங்குதல்): The opening sequence—“folding, hiding, concealing, stashing”—suggests not liberation of impulses but their burial. Siddhar psychology often warns that buried vāsanās (latent tendencies) remain active in subtle form. Hence, even when the mind appears “withdrawn” (மனத்தே ஒடுங்கி நின்றாலும்), the inner forces “throb” (துடித்தே), “sprout” (துளிர்த்தே), and “surge” (கிளர்ச்சி). The line “it turns fierce and will not submit” indicates that suppression can intensify the very thing one tries to control.
2) ‘Grasping God’ as ego: “I have caught the Lord” is presented as a claim of attainment (பிடித்தேன்). The Siddhar critique is that an ego that says “I have attained” is still operating within duality—someone grasping something. The phrase “even if you distill the world and abandon it” can point to ascetic discrimination and renunciation practices; yet, without a deeper dissolution of the grasping sense, renunciation itself can become another identity.
3) Māyā and constructed doing: “Whatever you next approach, whatever you string together and perform” suggests all subsequent activity—worldly or religious—can remain a product of māyā if the root delusion (avidyā) persists. The verse does not necessarily condemn action itself; it questions action authored by the concealing/grasping mind. The closing “Do you not know?” functions as a sharp diagnostic: if the doer-claim remains, the field of experience is still enchanted.
In Siddhar terms, genuine transformation is not merely mental contraction or outward renunciation, but the exposure and exhaustion of subtle craving, the loosening of the doer-sense, and the recognition of māyā’s operations even in “spiritual” forms.