ஓமென்னு மைங்கரத்து முதலோன் பாதம்
உயர்பரனுக் கும்குருவாம் குமரன் பாதம்
ஊமென்ன முன்னிற்கு முமையாள் பாதம்
ஊமையெழுத் துள்ளுயிராம் சிவனார் பாதம்
காமனையே பெற்றெடுத்த திருமால் பாதம்
கனகமணிச் சிரக்கோயிற் கவினைக் கண்டே
சேமமுறுஞ் சித்தர்பதம் போற்றிக் காரைச்
சித்தன்யான் வைப்புமுறை செப்பு வேனே
Omenna maingkaraththu mudhalon paatham
uyarparanuk kumguruvam kumaran paatham
oomenna munnirku mumaiyaal paatham
oomaiyezhuth thulluyiraam sivanar paatham
kaamanaiye petreduththa thirumaal paatham
kanakamani'ch chirakkoyir kavinai kande
semamurun chiththarpatham potrik kaarai'ch
siththanyaan vaippumurai seppu vene.
“The Feet of the Primordial One of the ‘Oṁ’—the First Lord with enchanting hands;
The Feet of Kumaran, who is Guru even to the Supreme Transcendent;
The Feet of Umā-Devī, spoken of as ‘Uṁ’, standing foremost;
The Feet of Śiva, who is the inner life within the ‘Umā-letter’;
The Feet of Tirumāl (Viṣṇu), who brought forth Kāma himself;
Having beheld the beauty of the temple whose crown is of gold and gems,
Praising the Siddhar-state/Feet that bestow well-being, I—Karai Siddhan—
Will speak the method of “vaippu” (placing/keeping/enshrining) as I know it.”
“From the mystic sound ‘Oṁ’ and its first principle, up through the guruhood of Kumāra (Murugan), through Śakti as ‘Uṁ’, and Śiva as the inmost life within that very syllable—
I take refuge in the ‘Feet’ (the ultimate ground/abode) of these divine principles.
Even Viṣṇu’s ‘Feet’, tied here to the arising (or mastery) of desire (Kāma), are included.
Having seen a resplendent, jewel-crowned golden shrine—
I praise the auspicious Siddhar-abode (the attained state of liberation/medicine-like well-being),
And Karai Siddhar now sets out to disclose the concealed procedure called “vaippu-murai” (the way of placing/preserving/enshrining).”
1) “Feet” (pādam) here is both literal devotion and a technical Siddhar shorthand: the ‘feet’ of a deity can mean the foundation, the support, the final refuge, or the attained ‘state’ (padam) of realization.
2) The verse links divinity to sound/letters: ‘Oṁ’ and ‘Uṁ’ are not merely utterances but principles (tattvas). In Siddhar/Tantric idiom, syllables are living powers; to name the syllable is to point to a corresponding inner center, mode of consciousness, or deity-function.
3) Kumaran as “guru even to the Supreme” preserves a mythic-yogic motif: Murugan/Skanda is the revealer of the highest mantra-meaning (e.g., the teaching of praṇava). In yogic terms, the ‘guru principle’ can be depicted as arising within the divine itself, not merely in human lineage.
4) Umā and Śiva are described as mutually interior: Śiva is said to be the “inner life” within the ‘Umā-letter.’ This expresses a non-dual (or near non-dual) theology: Śakti is not separate from Śiva; the letter/sound that names Śakti already contains Śiva as its vital core. It also hints at mantra-sādhana—penetrating the “inside” of a syllable to reach its living consciousness.
5) The Viṣṇu–Kāma line can be read devotionally and therapeutically: Siddhar texts often treat desire (kāma) both as a cosmic power that gives rise to worlds and as a force to be transmuted. Bringing forth Kāma may also imply the governance of Kāma—desire being generated, sustained, and potentially mastered within dharma.
6) The jewel-crowned golden temple is not only an external shrine but can function as an inner symbol (the ‘temple’ of the body or head). “Crown” naturally invites a yogic reading (the head/top, sahasrāra; or the “spire” as suṣumṇā’s ascent). Yet the verse does not force a single identification; it keeps the referent open.
7) The concluding promise—“I will speak the vaippu-murai”—sounds like a preface to a method: ‘vaippu’ can mean placing, storing, depositing, fixing in position, enshrining, or keeping preserved. In Siddhar medical/alchemical contexts it can hint at how a substance is kept, sealed, layered, incubated, or “placed” for efficacy; in yogic contexts it can hint at how attention/breath/mantra is ‘placed’ in a center. The verse’s invocation of deities and syllables frames that method as sacred and power-bearing rather than merely procedural.