வீங்கிநிற்கும் மார்பகத்தின் விலக்கை நீக்கி
விலகிநிற்கும் மாயைதனை வெருட்டிப் போக்கி
ஓங்கிநிற்கும் விமலனுடைப் பாதங் கண்டு
உன்மத்த மாயொடுங்கிப் போக வேண்டாம்
வாங்கிநிற்கு மென்னம்மை வளத்தைக் கொண்டே
மலர்விழிகள் விழித்திருக்கச் சுண்டு வாயே
Veeṅginirkkum maarpagaththin vilakkai neekki
vilaginirkkum maayai-thanai verutti-pookki
Oonginirkkum vimalanudai(p) paadang kaṇdu
unmaththa maayodungip poga vendaa(m)
vaanginirku mennammai vaḷaththai koṇde
malar-vizhigaḷ vizhiththirukkach chuṇdu vaaye
Removing the “bar/obstruction” of the chest/breasts that stand swollen,
frightening away and driving off the māyā that stands apart (and keeps you away),
beholding the feet of the exalted Stainless One (Vimalan),
there is no need to shrink away, becoming delirious.
Taking (drawing in) the abundance of our Mother,
so that the flower-like eyes remain awake—O mouth, “sūṇḍu” (purse/suck/contract).
Clear the blockage at the heart–chest region and drive away the distancing power of illusion.
Then, instead of collapsing into trance-like intoxication, hold steady while perceiving the Pure One.
By drawing up the Mother’s power/wealth (Śakti), keep wakeful inner seeing (the ‘lotus eyes’) through a disciplined use of the mouth and breath (a hinted technique of contracting/sipping the breath rather than letting awareness fall).
The verse moves in a typical Siddhar sequence: (1) remove a somatic obstruction, (2) remove a cognitive–metaphysical obstruction (māyā), (3) stabilize devotion/realization in the ‘feet’ of the Pure One (often Śiva), and (4) warn against unstable ecstatic states.
“Swollen chest/breast” can be read in two layers. Literally, it suggests a bodily condition—congestion, swelling, tightness, or a ‘blocked’ chest. Yogically, the chest/heart region is where prāṇa becomes lodged or where a ‘knot’ (granthi-like obstruction) is felt; freeing it is a prerequisite for clear perception.
“Māyā that stands apart” points to the force that creates distance: between seeker and truth, between awareness and the body, between Śakti and Śiva. The instruction is not merely to understand māyā but to ‘frighten it off’—an emphatic idiom for decisive practice.
“Seeing the feet of Vimalan” expresses anchoring in the ultimate purity—either as devotional surrender (holding to the Lord’s feet) or as direct recognition of stainless awareness. Yet the verse cautions: do not ‘odungi’ (shrink, collapse, withdraw) as ‘unmatta’ (mad/intoxicated). This is a common Siddhar warning: early experiences—rapture, visions, heat, rushes—can unbalance the practitioner; one must not mistake physiological or psychic upheaval for final attainment.
“Our Mother’s wealth” can denote (a) the Goddess/Śakti as the inner energy that must be ‘taken up’ and conserved, (b) the body’s innate vitality (ojas-like resource) that supports wakeful consciousness, or (c) the compassionate sustaining power of the lineage/deity. The final line links this ‘wealth’ to sustained wakefulness of the ‘flower-eyes’: either literal eyes kept from sleep/delusion, or the awakened inner vision (ajñā-like seeing). The cryptic command to the mouth suggests a concrete method—some controlled mouth/breath action (pursing/sipping/contracting) used to keep awareness alert and prevent sinking into dullness or uncontrolled trance.