இங்கே பொறுமை யில்லானுக்
கிடமே யில்லை யிடருண்டு
கங்கைக் கருணை யில்லானேல்
கருமங் காணாக் கனலுண்டு
எங்கே பிறரைத் தூஷிப்பா
ரங்கே பாவக் களருண்டு
பொங்கே நன்றி பொய்யாக்கும்
புன்மைக் குண்டே யமகுண்டு
ingkE poRumai yillaanuk
kidamE yillai yidarunDu
kangaik karuNai yillaanEl
karumang kaaNaak kanalunDu
enggE piRaraith thooShippaa
rangE paavak kaLarunDu
ponggE nanRi poyyaakkum
punmaik kuNdE yamakunDu.
Here, for the one who has no patience,
there is no settled place; there is trouble.
If there is no Ganga-like compassion,
there is a fire—(karma) not seen / (one) not seeing karma.
Wherever people slander others,
there exists the salt-waste (barren mire) of sin.
For the baseness that makes gratitude into a lie,
there is Yama’s pit (the pit of death/hell).
A person without patience cannot “stand” anywhere—life becomes a continual disturbance.
Without cooling compassion (likened to the sacred Ganga), one is scorched by an inner karmic fire that either remains unseen until it erupts, or blinds one to the consequences of one’s acts.
Where speech turns to fault-finding and abuse of others, the mind becomes a sterile, saline ground where virtue cannot grow.
Ingratitude—repaying good with falseness—is not a small flaw but a descent into a deathly pit: the very condition of Yama (moral downfall and its torment).
Karai Siddhar frames ethical failures as concrete inner environments: “no place” for the impatient, “fire” for the compassionless, “salt-waste” for the slanderer, and “Yama’s pit” for the ungrateful. In Siddhar logic, these are not merely social morals but yogic-psychological states that shape the body-mind.
1) Patience (பொறுமை) is a kind of tapas that stabilizes prāṇa and speech; without it, the person lacks an ‘inner seat’ (āsana/நிலை) and therefore lives in இடர் (distress).
2) “Ganga-like compassion” (கங்கைக் கருணை) suggests a cooling, cleansing current—grace that dilutes heat (உஷ்ணம்) and toxicity. When compassion is absent, “fire” appears: this can be read as (a) karmic retribution that burns later though presently unseen, or (b) a deluding heat that prevents one from seeing one’s own karma. Siddhar verses often treat ‘fire’ both as spiritual power and as punishing heat; here it is the destructive, binding kind.
3) Slander (தூஷிப்பு) is portrayed as producing a ‘kalar’—a saline wasteland where nothing wholesome grows. This matches Siddhar views on speech: words can be medicine or poison; habitual blame corrodes the speaker first, making the mind-field unfit for practice.
4) Ingratitude (நன்றி பொய்யாக்குதல்) is named as “baseness” (புன்மை) and linked to Yama. In the Siddhar world, gratitude is not only social courtesy but a subtle bond sustaining dharma, guru-help, and the flow of grace. To falsify it is to sever that current, falling into a condition symbolized as Yama’s pit—deathliness, contraction, and karmic bondage.