அவையவையு மவையாகி யிருக்கும் சித்தே
அவையவைக்கு ளகமாகி யிருக்கும் சித்தே
எவையெவைக்கும் மெவையாகி யிருக்கும் சித்தே
எவையெவைக்கு மெவமாகி யிருக்கும் சித்தே
கவைகவைக்கும் கவையாகிக் களிக்கும் சித்தே
கவைகவைக்கும் கவினாகிக் கதிக்கும் சித்தே
நவைநவைக்கும் நவையாகி நடக்கும் சித்தே
நவைநவைக்கும் நவமாகி நடிக்கும் சித்தே
avaiyavaiyu mavaiyaagi yirukkum siddhE
avaiyavaikku lagamaagi yirukkum siddhE
evaiyevaikkum mevaiyaagi yirukkum siddhE
evaiyevaikkum mevamaagi yirukkum siddhE
kavaikavaikkum kavaiyaagik kaLikkum siddhE
kavaikavaikkum kavinaagik kathikkum siddhE
navainavaikkum navaiyaagi nadakkum siddhE
navainavaikkum navamaagi nadikkum siddhE
O Siddha—
Becoming “those, those” you remain as “those”;
Within “those, those” you remain as their “inner space/inside.”
For “whatever, whatever,” you remain as “that very thing”;
For “whatever, whatever,” you remain as “thus/that manner.”
In disputes/quarrels you become the dispute itself and rejoice;
In disputes/quarrels you become beauty/radiance and you speak/expound.
In faults/blemishes you become the fault itself and you move about;
In faults/blemishes you become newness/novelty and you perform/act.
You are the one who can take on every identity without losing your ground: you are the thing and also its interior; you are whatever appears, and even the “mode” or “thusness” by which it appears. In contention you are simultaneously the contention and the delight that undercuts it; you can turn quarrel into clarity and even into beauty of speech. Even where people fixate on defects, you move as the defect and also as its transformation—appearing as freshness and as deliberate performance. The Siddha is immanent in all opposites, yet not confined by any of them.
The verse uses dense sound-play (avai/evai/kavai/navai) to convey an Advaita-like claim: the realized principle addressed as “Siddha” pervades all categories and also their “inside” (akam). The repeated “becoming X” (X-āki) does not merely mean imitation; it hints at non-separation—consciousness is not outside phenomena but appears as them.
1) Immanence + interiority: “within those, becoming their inside” suggests that the Siddha is not only present as outer forms but as the inner condition that lets forms be known/experienced. This can be read as the witnessing awareness (sākṣi) that is simultaneously the substance of experience.
2) Beyond dualities of praise/blame and harmony/conflict: “in quarrels becoming quarrel” acknowledges worldly agitation, yet “rejoicing” and “becoming beauty and speaking” implies mastery—transforming agitation into luminous articulation. Siddhar texts often point to a state where contradictions are absorbed, not solved conceptually.
3) Ethical/psychological edge: “in faults becoming fault” can be read as radical empathy or non-aversion—entering even what is rejected. But the next line (“becoming newness and acting”) suggests alchemical-like transmutation at the level of conduct and perception: what is seen as defect becomes a site of change, play (līlā), or pedagogy.
Overall, the verse describes siddha-state as fluid identity without bondage: the power to appear as anything (and as the ‘manner’ of its appearing) while remaining unconfined.