தேடுதிட மில்லாதா ரிடத்தைக் காணச்
சிக்கலாம் பல இடர்கள் தோன்றும் தோன்றும்
வேடமதி யில்லாதார் தடத்தைக் காண
வெட்டை லொட லொட்டை பல சடர்கள் தோன்றும்
பாடமதி யில்லாதார் ஓடந் தேட
பார்க்கின்ற வாகடங்கள் மிகவே வேண்டும்
மாடமதி யில்லாதார் மாடங் கூட
மகுடமன்னர் மகுடங்கள் சாய்தல் வேண்டும்
tēṭutiṭa millātā riṭattaik kāṇac
cikkalām pala iṭarkaḷ tōṉṟum tōṉṟum
vēṭamati yillātār taṭattaik kāṇa
veṭṭai loṭa loṭṭai pala caṭarkaḷ tōṉṟum
pāṭamati yillātār ōṭan tēṭa
pārkkiṉṟa vākaṭaṅkaḷ mikavē vēṇṭum
māṭamati yillātār māṭaṅ kūṭa
makuṭamaṉṉar makuṭaṅkaḷ cāytal vēṇṭum.
If one lacks steadfastness in seeking, when trying to find the “place,” one may get trapped; many obstacles will arise again and again.
If one lacks the discerning intellect of “guise/form” (vēḍa-mati), in trying to see the “track/path,” cuts and hollows—many tangles/complications—will appear.
If one lacks the intellect of “lesson/step” (pāḍa-mati), in searching for a “boat,” the needed/seen “vākaṭaṅkaḷ” (vehicles/apparatus/signs—unclear) will be required in great measure.
If one lacks lofty/noble intellect (māḍa-mati), even if one attains a “mansion/palace” (māḍam), the crowns of crowned kings must topple.
Without firm resolve, the seeker cannot reach the right inner “place” and will repeatedly meet hindrances.
Without discriminative insight into appearances and disguises, one mistakes the path itself and becomes caught in damaging gaps and confusions.
Without grounded training—knowing the “steps” and disciplines—one keeps looking for external supports (tools, vehicles, signs) to cross over, becoming dependent on many aids.
Without higher, ripened wisdom, even the heights of worldly success or spiritual “edifices” cannot stand: pride and sovereignty (the “crown”) must fall.
The verse is built on four lacks, each framed as a missing “mati” (mind/intelligence): (1) firmness of seeking, (2) discernment of forms/disguises, (3) practical knowledge of steps/lessons, and (4) elevated maturity of wisdom. Siddhar language often makes a journey-map out of “place–path–boat–mansion”: the “place” can be the true locus of practice (the body as field, the guru’s instruction, or the inner cave/heart); the “path/track” can be a method or the subtle nāḍi-route; the “boat” can be the means to cross saṃsāra (breath-discipline, mantra, medicine, or an alchemical vessel/apparatus); and the “mansion/palace” can indicate attainment, a stable inner seat, or the ‘crown’ region. The final line—crowns toppling—works as both social critique (worldly power is unstable) and yogic critique (ego-sovereignty must collapse for realization).