ஓம்மூன்று பதம்பூமி புவனம் ஸ்வாஹம்
ஓமேதான் தத்தாகும் சத்துமாகும்
ஓம்தத்சத் ஸவிதுர்வ ரேண்யம் ஓம் ஓம்
ஓம் பர்க்கோ தேவஸ்ய தீமஹீம் ஓம்
ஓம்தீயோ யோநப்ர ஜோதயாத் ஓம்
ஓம்ஏழு புவனத்தால் வாசியேற்றி
ஓங்காரக் காயத்திரி மூடிபோட்டு
ஓமாபோ ஜ்யோதியென வாசிமாற்றி
ōmmūnru patampūmi puvanam svāham
ōmētān tattākum cattumākum
ōmtatcat caviturva rēṇyam ōm ōm
ōm parkō dēvasy tīmahīm ōm
ōmtīyō yōnapra jōtayāt ōm
ōmēḻu puvanattāl vāciyēṟṟi
ōṅkārak kāyattiri mūṭipōṭṭu
ōmāpō jyōtiyena vācimāṟṟi
“Om—three steps/quarters: earth, the worlds—svāhā.
Om itself becomes ‘That’; it becomes ‘Sat’ (being/truth).
Om—tat sat—(of) Savitṛ, the most worthy (to be chosen/adored)—om, om.
Om—‘We meditate on the splendor (bharga) of the god’—om.
Om—‘May that (He) impel/illumine our intellects’—om.
By (means of) the seven worlds, raising and seating the ‘vāsi’ (control/breath/utterance),
sealing/closing it with the Oṁkāra-Gāyatrī,
transforming the ‘vāsi’ into (the formula) ‘Om—āpo—jyoti’ (Om—water—light).”
The verse places the Gāyatrī-Mantra inside a Siddhar yogic procedure. Om is treated as the root-sound whose “threefoldness” (three steps/three measures/three states) spans earth and the cosmos, offered inwardly as svāhā (an oblation into the inner fire). By japa and contemplation of “tat–sat” and the full Gāyatrī, the practitioner lifts the vāsi—understood as regulated breath and/or mantra-bearing speech—through the seven planes (often mapped to seven worlds or seven centers). Having raised it, one “seals” the practice with Oṁkāra-Gāyatrī (a protective/locking mantra-bond), and then converts that controlled current into a subtler elemental state: from āpo (water/fluids/nectar) into jyoti (inner light), i.e., transmuting vital fluid and breath into luminous consciousness.
1) Om as the cosmological key: The opening compresses Siddhar metaphysics into a mantra-grammar: Om is not merely a preface but the substance of the “threefold” reality (often read as the three mātrās A–U–M; or waking–dream–deep sleep; or the three worlds). “Earth/worlds” and “svāhā” imply an inner yajña: the universe is ‘offered’ into consciousness.
2) Importing the Vedic Gāyatrī into Siddha yoga: The central lines are the well-known Gāyatrī-Mantra (tat savitur vareṇyaṃ… bhargo devasya dhīmahi… dhiyo yo naḥ prachodayāt), framed by repeated Om. In Siddhar usage, this is not only devotional but technical—sound (nāda) is used to purify dhī (the intellect) so it can bear the ascent of prāṇa/kuṇḍalinī.
3) Seven worlds as an internal ladder: “Seven bhuvanas” can be read as external cosmology (seven worlds) and simultaneously as the inner vertical axis of practice (seven loci/levels). “Raising and seating” suggests directing prāṇa upward and establishing it (sthāpanā) in a higher seat—classically the head or the “crown.”
4) “Sealing” as bandha/closure/guarding the secret: “Mūḍi pōṭṭu” can mean locking the breath-current (kumbhaka with bandhas), enclosing the mind from dispersion, or concealing the method (Siddhar secrecy). The seal is specifically “Oṁkāra-Gāyatrī,” implying that the mantra itself functions as the lock and the protective cover.
5) Alchemical and medical undertone—āpo → jyoti: Siddhar texts often treat the body as an alchemical field where fluids (āpo: water, semen/ojas, rasa) can be refined into radiance (jyoti: tejas, consciousness-light). Thus the final move describes a transmutation: what is ordinarily fluid vitality is made into luminous awareness, an echo of Siddha aims of longevity and deathlessness (kāya-siddhi) through inner refinement.
Overall, the verse is both mantra-citation and coded instruction: recite/realize Om and Gāyatrī, raise the regulated current through seven planes, seal it, and convert elemental vitality into inner light.