அறியத் தெளிந்து சொன்னேளே
அறமாம் பெரிய மெய்ஞ்ஞானம்
தெரியப் புரிந்து கொள்விரே
திறமாம் தெய்வத் திருவழியே
aṟiyat teḷintu sonṉēḷē
aṟamām periya meyññāṉam
teriyap purintu koḷvirē
tiṟamām teyvat tiruvaḻiyē
“So that you may know, I have spoken with clarity.
Dharma (aram) is the great true-knowledge.
Understand it and grasp it rightly.
Competence (thiram) is the divine, auspicious path (tiruvazhi).”
“I am stating this plainly for those who seek to know: true wisdom is not separate from righteous conduct. If you comprehend this inwardly, you will see that the ‘divine path’ is not merely belief or ritual, but the steady capacity—discipline, maturity, and skill—to live and realize it.”
The verse links three layers: (1) clarity of instruction, (2) the identity or inseparability of aram (ethical order/righteousness) and mey-jnanam (true, experiential knowledge), and (3) the need for ‘thiram’—inner strength/competence—to walk the ‘tiruvazhi’ (sacred path).
In Siddhar idiom, mey-jnanam is not book-learning; it is a knowledge that becomes “body-true” (mey = true/real, also implying embodied verification). By declaring “aram is great true-knowledge,” the text can be read as correcting a common split: spirituality without ethics, or ethics without realization. The divine path is therefore not external sanctity but an attained fitness: steadiness of mind, disciplined practice, and the practical intelligence to embody what one understands.
The closing phrase can also hint at yogic soteriology: the “divine path” may be the inner way (a subtle ‘path’ within), accessible only when one has the required thiram—purity, firmness, and competence—often achieved through right conduct, tapas, and regulated practice. The verse remains instructional rather than ornamental: understand, internalize, and then walk.