பற்று வரவுக் கணக்கேது?
பாரில் சித்தர் செய்கைக்கே
விற்று முதலாம் விளைவேது?
விண்ணுஞ் சித்தர் விறலுக்கே
வற்றிப் பாயும் வழக்கேது?
வளமாஞ் சித்தர் வழிகளிலே
நிற்றி நினைத்தால் வாதமடா
நினை வற்றாலோ போதமடா
Patru varavuk kanakkethu?
Paaril siddhar seygaikke
Vitru mudhalaam vilaivethu?
Vinnunj siddhar viralukke
Vattri paayum vazhakkethu?
Valamaanj siddhar vazhigalile
Nitri ninaithaal vaadamadaa
Ninai vatraalo bodhamadaa.
“What is the reckoning/ledger for the ‘inflow’ of attachment?
—For the Siddhar’s doing (seykai) in this world.
What is the first ‘yield/price’ after selling?
—Even the sky is for the Siddhar’s prowess.
What is the ‘custom/practice’ of flowing even as one is dried out?
—In the paths/ways of the Siddhars who are in fullness.
If you stand and think, it is (only) debate, man;
but if thought itself dries up—then it is awakening, man.”
“If you try to compute attachment as a profit-and-loss account, you will miss it: the Siddhar’s ‘accounting’ is done through direct practice in the world, not through mental bookkeeping.
What is the first gain from ‘selling’?—For the one who has Siddhar-power, even ‘heaven/sky’ is not a great prize.
What is the paradoxical discipline of ‘flowing while dried’?—It is found in the Siddhar ways, where the stream of life-force continues while craving and mentation dry up.
Mere standing still to think produces only argument (and agitation); when thinking itself becomes arid and ceases, awakening arises.”
The verse is built as a chain of riddling questions whose “answers” are placed in the next line, a common Siddhar strategy: to shift the reader from discursive reasoning to experiential recognition.
1) “Attachment’s inflow and its account” (பற்று வரவு / கணக்கு): The language evokes commerce—credits, inflows, ledgers—suggesting karmic and psychological accumulation. The poet undercuts the possibility of an intellectual audit: the only real ‘accounting’ is the Siddhar’s seykai ( செய்கை ), i.e., embodied yogic work—discipline, transmutation, and action aligned with knowing.
2) “Selling” and “first yield/price” (விற்று / முதலாம் விளை): This can point simultaneously to (a) worldly trade (profit as the first fruit), (b) renunciation—‘selling off’ possessions/ego-identities, and (c) Siddha alchemical idiom, where ‘trade’ and ‘gain’ are metaphors for converting gross into subtle (body into perfected body; poisons into medicines; base into gold-like clarity). The line “even the sky is for Siddhar prowess” reframes ‘gain’: siddhi-power can reach the heavens, yet that is still only a “first price,” not final freedom.
3) “Flowing while dried” (வற்றிப் பாயும்): A deliberate paradox. On one level it suggests the yogic state where thirst (tṛṣṇā), sense-craving, and mental proliferation dry up, while prāṇa/awareness continues to ‘flow’ without obstruction. On another level it gestures to inner alchemy: the drying of certain inner ‘fluids’ or tendencies (vasanā) while the subtle current (nāḍi-flow) runs clear along the Siddhar path.
4) “Thinking becomes debate; thought-drying becomes awakening” (நினைத்தால் வாதம் / நினை வற்றால் போதம்): The verse contrasts vāda (argumentation, contention) with bodha (awakening/knowing). It also preserves a Siddhar double-entendre: “வாதம்” is not only ‘debate’ but can echo vāta (wind-humor) in Siddha medicine—excess mental churn stirs ‘wind’ (restlessness), whereas the cessation/drying of thought yields clarity.
Overall, the teaching is not anti-intellect but anti-entanglement: reasoning that stays at the level of mental counting leads to endless disputation; the Siddhar way is to let attachment and proliferating thought dry up while the deeper current of awareness remains unobstructed.