அண்டாண்ட மகிலாண்டம் யாவுந் தாண்டி
அகண்டத்துக் கேயகண்ட மாகி நிற்பான்
கண்டாண்ட பூதமெலாம் கவியத் தானே
ககனாந்த காரத்துக் கதிராய் நிற்பான்
கொண்டாண்ட ரவிமதிவான் கோள மெல்லாம்
கோத்தாண்ட மூதாண்டத் தப்பால் நிற்பான்
விண்டாண்ட வானகத்து விண்மீன் யாவும்
விரிவாண்ட மகிமாவின் மகிமைச் சித்தன்
aNdaaNDa mahilaaNDam yaavunh thaaNDi
akaNdaththuk keyakaNDa maaki niRppaan
kaNDaaNDa pUthamelaam kaviyath thaanae
kakanaanha kaaraththuk kathiraay niRppaan
koNDaaNDa ravimathivaan kOLa mellaam
kOththaaNDa mUthaaNDath thappaal niRppaan
viNDaaNDa vaanakaththu viNmIn yaavum
virivaaNDa mahimaavin mahimais siththan.
1) Crossing beyond the cosmic egg (aṇḍam) and the entire universe/world-system,
2) he stands as the One—becoming the single (eka) within the undivided (akhaṇḍa) expanse.
3) He himself makes all the elements (bhūtas) that are ‘seen’/manifested become subdued/covered,
4) and stands as a ray (kathir) in the sky’s dark end.
5) Having transcended the sun (ravi), the moon (mati), and all the planetary spheres (kōḷ),
6) he stands beyond the tightly-joined/knotted primordial ‘egg’/ancient sphere.
7) In the heaven beyond, all the stars,
8) (are within / display) the glory of the Siddhan whose greatness is an expansive greatness (mahima).
He is portrayed as a Siddha-consciousness that outstrips every enclosing cosmos: beyond ‘worlds within worlds,’ he abides as indivisible presence. The five elemental structures that constitute the manifest body and universe are made to recede. In the vast darkness of the beyond-sky (or the void beyond space), he stands as a single, self-luminous radiance. Having gone past the sun–moon polarity and the entire astrological machinery of planets (thus past time, fate, and karmic rotation), he remains beyond even the primordial causal enclosure. The starry heavens become not an external spectacle but an index of his all-pervading “mahima”—the Siddha’s boundless magnitude.
This verse compresses a typical Siddhar move: the macrocosm (aṇḍam: “cosmic egg”) is not merely travelled through but exceeded. “Aṇḍam / akhilāṇḍam” invokes layered cosmologies—multiple spheres, lokas, and subtle regions. The claim is not geographic; it is ontological: the adept realizes an ‘akhaṇḍa’ (undivided) state, where the divisions that produce ‘many worlds’ no longer bind.
The “bhūtas” (elements) are both cosmic constituents and bodily constituents (pañcabhūta body). To “make them be covered/subside” can imply that elemental determinations (earth–water–fire–air–space and their sensory correlates) are rendered non-obstructive in samādhi, or that they are absorbed back into their source.
“Standing as a ray in the sky’s darkness” reads as jyoti-in-the-void: the Siddhar motif of an inner light shining in suñya/ākāśa. Yogically, “sun” and “moon” can signify piṅgalā and iḍā nāḍīs (or heat/cool currents, masculine/feminine polarities). Transcending them suggests entry into the central channel (suṣumnā) and a state beyond dual operations of prāṇa and mind. “Planets” (kōḷ) can denote astrological fate and cyclic time; going beyond them points to freedom from karmic scheduling and conditioned recurrence.
“Beyond the primordial/ancient egg” hints at crossing causal layers (kāraṇa-śarīra), not merely subtle worlds. The final stress on “mahima” is significant: mahimā is also an aṣṭa-siddhi (the power of vastness/expansion). Here it is doubled—“mahima’s mahimai”—suggesting that even ‘powers’ are secondary to a more absolute immensity: the siddha’s being itself is the measure, and the stars become symbols of that immeasurable spread.