அந்தணனே காயித்ரி யமைப்பைக் காண்பான்
அதற்குள்ளே ஸாவித்ரி யொளியைப் பூண்பான்
அந்தமுறுஞ் சரஸ்வதியின் முடிமே லேறி
அநிருத்த மாமாத்யா தன்னைப் போற்றும்
இந்தவித மிதைச்செய்வா ருலகத் தில்லை
இதுசெய்தால் சித்தனடா சித்தன் சித்தன்
தொந்தமிலாத் தூயனடா ப்ரஹ்ம ஞானி
துன்பறுசந் த்யாதேவிச் சூக்கந் தானே
antaṇaṉē kāyitri yamaiappaik kāṇpāṉ
ataṟkuḷḷē sāvitri yoḷiyaip pūṇpāṉ
antamuṟuñ sarasvatiyiṉ muṭimē lēṟi
anirutta māmāttyā taṉṉaip pōṟṟum
intavita mitaiśceyvā rulakat tillai
ituceytāl cittanaṭā cittan cittan
tontamilāt tūyaṉaṭā prahma ñāṉi
tuṉpaṟucaṉ tsyāttēvich cūkkant tāṉē.
“O antaṇan (Brahmin / sacred-knower), he will see the arrangement (structure) of Gāyatrī;
within that, he will wear (take on) the radiance of Sāvitrī.
Ascending to the crown/top-knot of Sarasvatī that brings the ‘end’ to an end,
he will praise Aniruddha, the great minister/counsellor.
In this manner, there are none in the world who do this;
if one does this, he is a siddha—siddha, siddha.
He is the blemishless pure one—a knower of Brahman;
he himself is the subtle essence (sūkṣma) of Sandhyā Devī that cuts away sorrow.”
The true “brahmin” is the one who can perceive how the Gāyatrī is “set” (as a living inner design). Entering that design, he assumes the solar luminosity called Sāvitrī. He then rises to the highest crest of Sarasvatī—suggesting the summit of the speech-current / wisdom-current—where finitude is ended. There he venerates Aniruddha, the inner regulator (often associated with the governance of mind and vital force), as the supreme counsellor within. Very few enact such an inward Sandhyā. Whoever does, becomes a Siddha: purified, bondless, established in Brahma-jñāna, and embodying the subtle Sandhyā-power that severs suffering at its root.
1) Triad of Gāyatrī–Sāvitrī–Sarasvatī as an inner yoga (not merely deities): In Vedic and later traditions, the Sandhyā practice is linked to three aspects—morning/meter as Gāyatrī, midday solar force as Sāvitrī, and evening speech/wisdom as Sarasvatī. Siddhar language often turns this into an inner process: (a) “seeing the arrangement of Gāyatrī” can mean discerning mantra-structure as mapped onto breath, nāḍīs, tattvas, or body-centers; (b) “wearing Sāvitrī’s light” suggests the assimilation of tejas (solar prāṇa), a yogic ‘investiture’ rather than an external ornament; (c) “climbing Sarasvatī’s crown” points to the culminating rise of the current associated with speech/knowledge—either to the cranial summit (sahasrāra / brahmarandhra) or to the ‘crown’ of refined inner utterance (parā-vāk).
2) Aniruddha as the inner governor: In Vaiṣṇava symbolism, Aniruddha is one of the four vyūhas and is frequently associated with mind-management and the ordering of the inner faculties. In a Siddhar-yogic reading, praising Aniruddha as “great minister” implies honoring the internal intelligence that counsels, restrains, and harmonizes prāṇa, mind, and senses—an indispensable condition for the ascent described.
3) “Ending the end” and “Sandhyā’s subtle essence”: The phrase about reaching a place where the ‘end’ is ended can be read as overcoming death-bound limitation (anta) through internal union. “Sandhyā Devī’s sūkṣma” suggests that the true Sandhyā is not the outer time-junction alone (dawn/noon/dusk), but the subtle junction within—classically the pause/meeting in breath (kumbhaka), or the junction of iḍā–piṅgalā in suṣumṇā—where sorrow is ‘cut’ because the oscillation that sustains bondage is stilled.
4) Siddha and Brahma-jñānī: The refrain “siddha, siddha, siddha” emphasizes attainment through praxis: purification (freedom from ‘tontam’—taint/old entanglement), stabilization of luminosity, and non-dual knowledge. The verse asserts rarity (“none in the world”) to indicate an esoteric interiorization of orthodox Sandhyā/Gāyatrī into direct realization.