அதனதனு எதுவதுவா யதனுக் குள்ளாய்
அப்பாலா யப்பாலைக் கப்பா லப்பால்
இதுவிதன திதுவிதுவே யிதனுக் குள்ளே
இப்பாலைக் கிப்பாலா யிப்பா லிப்பால்
எதுவெதன தெதுவெதுவாய் என்றா லுந்தான்
எல்லாமாய் யல்லாதாய் எங்கு மாகி
கதிவிதியைக் கடந்துநின்ற கார ணத்தின்
காரணத்தால் கதிவிதியும் கடவுள்தானே
athanathanu ethuvathuvaa yathanuk kuLLaay
appaalaa yappaalaik kappaa lappaal
ithuvithana thithuvithuvE yithanuk kuLLE
ippaalaik kippaalaa yippaa lippaal
ethuethana thethuethuvaay enRaa lunthaan
ellaamaay yallaathaay engu maaki
kathivithiyaik kadanthuninRa kaara Naththin
kaaraNaththaal kathivithiyum kadavuLthaanE.
“Within that very ‘that’, what is it that is (what)?
Beyond—beyond that beyond—(still) beyond.
This is of that; this very ‘this’ is within that.
On this side—this side of this side—(still) this side.
If you ask, ‘Which is of which? what is what?’—
(That One) becomes everything, (yet) not-everything, being everywhere.
By the Cause that stands having crossed beyond gati–vidhi (course/condition and ordinance/fate),
by the ‘cause of the cause’, gati–vidhi too is indeed God.”
The Siddhar points to an Ultimate Reality that is simultaneously inside every “this” and “that,” yet always exceeds every attempt to fix it as only “here” or only “beyond.” When the mind tries to sort existence into ownership, identity, and categories—“what belongs to what; what exactly is this?”—the Real is recognized as all-pervasive (everything, everywhere) and also ungraspable by any totalizing concept (not-everything). That Reality stands beyond the entire machinery of “gati–vidhi” (the determining course of beings—destiny, law, prescribed order, even spiritual attainments). And because it is the cause behind all causes, even what we call destiny/ordained course is not outside God; it is also God’s own expression.
1) Repetition as a method (cryptic pedagogy): The piling up of “within,” “beyond,” “this side,” “that side” is not mere ornament. It enacts the failure of binary thinking. Each time the mind settles—‘it must be on the other side’—the verse pushes further: ‘beyond even that beyond.’ Likewise, whenever the mind says ‘it must be here, within,’ it repeats ‘this side of this side,’ denying closure.
2) Immanence and transcendence held together: “This is within that” and the relentless “beyond” together sketch a Siddhar nondual stance: the Absolute is not elsewhere (it is the interior of the apparent), but it is not reducible to the apparent (it surpasses all frames). This parallels the distinction between what can be named/formed and what remains prior to name and form—without splitting them into two substances.
3) ‘Everything and not-everything’: The line “everything, not-everything, everywhere” refuses two extremes: (a) a simple pantheism that collapses God into the sum of things, and (b) a strict transcendence that removes God from the world. “Everything” affirms pervasive presence; “not-everything” denies that any finite totality, concept, or inventory can exhaust the Real.
4) Gati–vidhi transcended—yet divinized: “Gati” can mean movement/course, state/attainment, or destiny’s trajectory; “vidhi” can mean ordinance, rule, fate, or prescribed order. The Siddhar says the Cause stands beyond this whole regime—beyond karmic determinism, beyond the idea that liberation is merely one more “state” within a cosmic schedule. Yet the concluding twist—“gati–vidhi too is God”—means fate/law is not an enemy-substance; it is an appearance/function within the same ultimate causality. The ‘cause of the cause’ (karanathin karanam) indicates a first principle not conditioned by prior factors, while simultaneously being the ground in which all conditional chains arise.
5) Siddhar soteriology implied: Practically, the verse undermines the seeker’s habit of locating the Divine as a distant ‘other shore’ or as a merely interior object. It directs attention to the reality that is prior to the seeker–sought split and prior to karmic narratives—while still acknowledging that the lived world of causality operates as an expression of that same Reality.