ஸங்கென்றே பூரித்து வாசி வாங்கி
ஹங்கென்றே ரேசித்து வாசி யூங்கி
அங்கென்றே கும்பித்து வாசி வீங்கி
உங்கென்றே யூசிமுனைக் குள்ளே யோங்கி
மங்கென்றே மதிப்பாலுன் மத்தம் தாங்கி
வங்கென்றே நாதமுடிக் கப்பா லூங்கிச்
சிங்கென்னச் சிவமாகும் சக்தி யாகும்
சிவசக்தி யம்ஹம்ஸத் தெல்லாம் சித்தி
sankendre pooriththu vaasi vaangi
hankendre resiththu vaasi yoongi
ankendre kumpiththu vaasi veengi
unkendre yoosimunaik kullee yongi
mankendre mathippaalun maththam thaangi
vankendre naathamudik kappaa loongich
singenna sivamaagum sakthi yaagum
sivasakthi yam'hamsath thellaam siththi
Saying “saṅ” — fill up (the breath) and take in the vāsi.
Saying “haṅ” — perform the rechaka and let the vāsi go out.
Saying “aṅ” — perform the kumbhaka and let the vāsi swell.
Saying “uṅ” — in the needle-point within, rise (there).
Saying “maṅ” — with discernment, bear/hold your “mattam”.
Saying “vaṅ” — beyond the crown, let the nāda rise.
Saying “siṅ” — it becomes Śiva, it becomes Śakti;
In Śiva–Śakti, in yam–ham–haṁsa — everything is siddhi.
This verse encodes a breath-yoga (vāsi-yoga / prāṇāyāma) practice with seed-sounds. “Saṅ–haṅ–aṅ” mark the basic breath phases: filling/inhalation (pūraka), releasing/exhalation (rechaka), and holding/retention (kumbhaka), while the breath is made to “swell” inwardly. “Uṅ” points to fixing awareness in a subtle ‘needle-tip’ locus (a minute internal point used as a gateway to the central channel), from which prāṇa is made to rise. “Maṅ” adds viveka (discriminative steadiness) to contain the inner turbulence—whether passion, intoxication, or egoic frenzy—so the force does not scatter. “Vaṅ” signals the ascent of inner sound (nāda) beyond the crown (mūrdhan / sahasrāra), implying a crossing of ordinary mind. When the ascent stabilizes, the practitioner realizes the non-duality of Śiva and Śakti; the spontaneous ajapa mantra (yam/ham/haṁsa, resonating with “so’ham / haṁsa”) culminates in “all siddhi,” i.e., completeness/attainment (not merely paranormal powers).
1) Breath as the alchemical vehicle: The repeated “vāsi” indicates the Siddhar emphasis that breath is not merely air but a carrier of life-force (prāṇa) and consciousness. By ordering pūraka–rechaka–kumbhaka, the verse treats breath as a substance to be ‘filled, released, and sealed’—a quasi-alchemical operation.
2) Mantric phonemes as inner locks: The nasalized syllables (saṅ, haṅ, aṅ, uṅ, maṅ, vaṅ, siṅ) function like bijas: they are not simply words but vibratory cues. The text preserves a code-like sequence rather than explicit chakra-names; the sounds may map to internal centers or phases of ascent, but it does not fully disclose the mapping.
3) “Needle-point” symbolism (ūsi-munai): Siddhar literature often uses “needle-tip” to denote an extremely subtle locus where mind can be pinned so prāṇa enters the central pathway (suṣumṇā). It can also imply the razor-thin place where duality is pierced.
4) Containing “mattam”: “Mattam” can mean intoxication, frenzy, pride, or a kind of inner heat/ferment. The instruction to “bear/hold” it “with discernment” implies that awakening generates intensified energies which must be stabilized (viveka + containment) rather than indulged.
5) Nāda beyond the crown: The upward movement culminates not in a vision but in nāda (inner sound-current). “Beyond the crown” suggests transcending even refined meditative states associated with the head centers, pointing to a supramental stillness.
6) Śiva–Śakti and haṁsa: The closing line links attainment to the union of consciousness (Śiva) and power (Śakti), and to haṁsa/so’ham-type ajapa (the breath’s natural mantra). “All is siddhi” can be read as: when non-duality is stabilized, fulfillment is inherent; particular siddhis are incidental.