மனைவியிடம் பொய்யன்றி மெய்யாய் நின்று
மண்ணகத்துக் கடியான தர்மம் செய்து
அனைவருடன் இனிதான மொழிகள்பேசி
யாவருக்கு முபகார மாகநின்றால்
அனைதினுளு மருளாகக் கலந்து நிற்பாள்
அகண்டபர மேஸ்வரியு மருள்வாள் உந்தன்
மனைவாழ்வில் மங்கலமே பெருகியோங்கும்
மாதாவைப் பூசிப்பார்க் கிடரேயில்லை
manaiviyidam poyyanri meyyāy ninru
maṇṇagaththuk kaḍiyāna dharmam seythu
anaivarudan inidhāna mozhigaḷpēsi
yāvarukku mubakāra māganinrāl
anaithinuḷu maruḷāgak kalandhu nirpāḷ
agaṇḍabara mēsvvariyu maruḷvāḷ undhan
manaivāzhvil maṅgalamē perugiyōngum
mādhāvaip pūsippārk kiḍarēyillai.
Standing before your wife in truth, without falsehood;
performing the firm (strict) dharma in this earthly world;
speaking sweet words pleasantly with everyone;
if you stand as one who is helpful to all,
then she will stand mixed within you as grace at all times;
the Undivided Supreme Lady (Akhanda Parameśvarī) too will bestow grace upon you;
in your married life auspiciousness (mangalam) will increase and rise;
for those who worship the Mother, there is no misery.
If, in household life, you keep truthfulness with your wife, live an uncompromising righteousness, speak kindly to all, and become a support to others, then “Grace” itself will permeate your days. The Supreme Śakti—named here as Akhaṇḍa Parameśvarī, the indivisible Mother—will take her place within you and bless your marriage with growing auspiciousness. One who truly worships the Mother (as Goddess and as the living principle of motherhood) finds no affliction that can finally overpower them.
The verse presents a Siddhar-style linkage between outer ethics (householder dharma) and inner attainment (arul, grace). Rather than treating family life as an obstacle, it frames marital truthfulness and social virtue as a yogic discipline that invites Śakti.
1) Ethical discipline as sādhanā: “No falsehood to the wife,” “strict dharma,” “sweet speech,” and “helpfulness” are not merely social norms; they function as purifying restraints. In Siddhar and broader Tamil devotional contexts, speech (vākk) and conduct are subtle forces that shape the inner field. Sweet speech and beneficence reduce agitation (inner heat of anger/pride), making the body–mind a fit vessel for arul.
2) The wife as locus of Śakti: On the surface, “she” refers to the wife whose presence becomes a continuous blessing when the husband lives rightly. At a deeper Siddhar register, the wife can symbolize the inner Śakti (the complementary power that “mixes within” the practitioner). The claim that she “blends as grace at all times” suggests a movement from external relationship to internal integration—Śakti not as an occasional boon but as an abiding state.
3) Akhaṇḍa Parameśvarī: Calling the Goddess “undivided” (akhaṇḍa) signals non-duality—Śakti not separate from the self or from daily life. The verse implies that the same Mother who is worshipped in ritual is also present as conscience, compassion, harmonious speech, and the auspicious coherence of household life.
4) “Worship the Mother” and the end of distress: The closing line is both devotional and practical. Devotion to the Mother can mean formal pūjā; it can also mean honoring motherhood as a living embodiment of compassion and origin. In Siddhar idiom, such worship is a way of aligning with the sustaining principle of life, which dissolves (or renders bearable) karmic “idar” (trouble/affliction) and stabilizes “mangalam” (auspicious order).