சிவைமக சிவானெனும் கணமுறும் வரியே
சிவைசதி சதசித கதிகொளும் புரியே
சிவைந்த ரதவினு சிரமதி சிகரம்
சிவைதரு மஜபையின் திருமணி வகரம்
sivaimaga sivaanenum kaNamurum variye
sivaisathi sathasitha kathikoLum puriye
sivaindha rathavinu siramathi sikaram
sivai tharu majapaiyin thirumaNi vakaram
1) O child of Sivai (Śakti), the line/stripe in which the gaṇa (host/collective) called “Sivān” becomes dense/settled.
2) In the puri (city/abode/body), Sivai—(as) the chaste/steadfast one—takes up the course/attainment of sat–cit.
3) In the reddened chariot, the summit/peak of head-intellect is (there).
4) The sacred jewel within ajapai (ajapa, the unuttered mantra) that Sivai bestows is the “va”-form (vakāram: the syllable/letter ‘va’).
The Siddhar hints at an inner route (a “line”) where the powers gathered under “Śiva” consolidate—suggesting the central yogic channel and the integration of scattered forces. In the embodied “city,” Śakti, steady and disciplined, becomes the means by which the state of sat–cit (being–consciousness) is reached. Riding the body as a chariot, one ascends to the peak of the head (the culminating seat of awareness). Within the natural breath-mantra (ajapa), the crucial “jewel” is the vibration signified as “va”—read as the vāyu/breath-principle and also as a seed within Śaiva mantra-phonetics—through which Śiva–Śakti realization is effected.
This verse works with a typical Siddhar double-code: devotional Śaivism on the surface (Śiva, Śakti, sat–cit) and yogic physiology underneath (nāḍi, breath-mantra, ascent to the cranial summit).
• “Line/stripe” (வரி) plausibly points to a subtle channel (nāḍi) rather than an external mark. The phrase about the “gaṇa called Sivān” can be read as the many inner functions/tattvas/prāṇas becoming unified under a Śiva-principle (stillness, coherence, inward gathering).
• “Puri” (புரி) is deliberately polyvalent: it can mean a city/abode (the body as a city), and by extension a locus of experience (a center where a ‘gati’/movement/attainment occurs). “Sat–cit” (சதசித) reads naturally as sat–cit (being–consciousness), i.e., a non-dual or near-non-dual register of realization.
• “Chariot” (ரத) is a classical body-metaphor: the embodied system is the vehicle, while the practitioner’s awareness is what must be brought to the summit. “Red” (சிவந்த) can be read yogically (the heat/rajas of transformative practice) and also alchemically/medical-symbolically (a ‘reddening’ associated with maturation, vitality, or the perfected essence).
• “Ajapai/ajapa” (அஜபை) points to the mantra that ‘recites itself’ with the breath. The identification of the jewel as “vakāram” suggests a phonetic key: “va” is traditionally tied to vāyu (air/breath) in elemental-letter correlations, making it a compressed instruction—realization is carried by breath refined into mantra-vibration. At the same time, “va” is also a component within Śaiva mantra systems (e.g., pañcākṣara frameworks), letting the verse remain simultaneously yogic and devotional.
Overall, the verse implies that Śakti (practice-energy, breath-power, inner dynamism) is the operative force that gathers the practitioner’s inner multiplicity into Śiva (coherent stillness), culminating at the cranial ‘peak’ in sat–cit awareness.