சித்தியெலாம் சித்தியடா ஹம்ஸஸ் ஸோகம்
சீகரத்தி லேசரத்தில் சிவசைம் யோகம்
அத்துவித மாயிருக்கும் ஆன்மம்போகம்
அன்னையரு ளாலுள்ளத் தேசிவோஹம்
சித்தத்தி சோகம்சத்வி வாகம்
தத்தொத்த தத்துவத்தின் தலைமை ஏகம்
மித்தையெலாம் நீங்கவரும் மேல்வை போகம்
மின்கழியாய் மின்பிறையாய் விளைஸம் யோகம்
siddhiyelām siddhiyadā hamsas sōgam
sīkaratti lēsarattil sivasaīm yōgam
attuvita māyirukkum ānmampōgam
annaiyaru lālullat tēsivōham
siddhatti sōgamsatvi vāgam
tattotta tattuvattiṉ talaimai ēkam
mittaiyelām nīṅkavarum mēlvai pōgam
miṉkazhiyāy miṉpiṟaiyāy viḷaisam yōgam
“All siddhis are siddhi indeed, O one—(in) Haṁsa ‘Sōham’.
In swiftness, in subtle/lightness, (there is) the yoga of ‘Śiva-saiṁ’ (Śiva-union/Śiva-abiding).
The soul’s bhoga (experience/enjoyment) that remains as non-duality (advaita).
By the Mother’s grace, within the heart: ‘That—Śivoham’ (‘I am Śiva’).
In the cittam (mind): ‘sōham’; (as) sattvic vāgam (speech/utterance/path).
Of the tattvas that align one-to-one, the headship/principle is One.
As all mithyā (falsehood/illusion) departs, the higher bhoga (state/bliss) comes.
Like a lightning-channel, like a lightning-crescent, yoga manifests/sports (vilāsam).”
When the breath’s natural mantra—Haṁsa/So’ham—is grasped, the powers called “siddhi” arise, yet the text points beyond them.
In the swift and subtle movement of prāṇa, one enters a Śiva-yoga: either union with Śiva or abiding as Śiva.
There, the jīva’s “experience” is no longer dualistic enjoyment, but an advaitic condition.
By the Mother’s (Śakti’s) grace, the heart recognizes the mahāvākya-like insight: “That is Śiva; I am Śiva.”
The mind is steadied in So’ham; speech and conduct become sattvic.
When the tattvas are rightly ordered and reduced to their source, their “chief” is seen to be the One.
With the fading of mithyā/māyā, a higher “bhoga”—the bliss of liberation while embodied—arrives.
Inner signs appear as flashes and lunar arcs of light, suggesting the ascent of yogic current and the play (vilāsa) of realization.
This verse compresses a typical Siddhar trajectory: (1) a practical yogic key (Haṁsa/So’ham), (2) its psycho-physiological refinement (speed/subtlety of prāṇa), (3) a metaphysical culmination (advaita), and (4) a devotional-alchemical insistence on grace (the “Mother”).
Haṁsa/So’ham: In several yogic lineages, the inhale-exhale is heard as “haṁ-sa / so’ham,” a spontaneous japa. Siddhar usage often treats this not merely as mantra-repetition but as a method of turning attention into the prāṇic process itself; when prāṇa and apāna are balanced and drawn inward, extraordinary capacities (siddhis) may appear. The verse, however, frames siddhi as subordinate—an incidental “all siddhis” compared to the decisive siddhi of Self-recognition.
“Swift and subtle” Śiva-yoga: “Cīkaram” (speed) and “lēsam” (light/subtle) can be read as the refinement of breath until it becomes almost imperceptible. In haṭha and Tamil Siddha idiom, this correlates with prāṇa entering the suṣumṇā (central channel). “Śiva-saiṁ” is cryptic: it can indicate (a) samyoga—union with Śiva, or (b) śiva-śayanam—resting/abiding as Śiva. Both readings converge in non-dual realization.
Advaitic “bhoga”: Siddhars often keep the word “bhoga” (enjoyment/experience) even when describing liberation, thereby refusing a simple opposition between “pleasure” and “release.” Here it likely points to anubhava—direct experience—where the “enjoyer” collapses into the One.
Mother’s grace and “(Tat) Śivoham”: The verse explicitly attributes the heart-realization to the Mother’s aruḷ (grace), a Śākta emphasis that the decisive turning is not achieved by technique alone. “Desivoham” strongly suggests “Tat-Śivoham / Śivoham”—a mahāvākya-style identity claim. The Mother (Śakti) is then the power that reveals Śiva-nature within.
Tattvas and the One: “Tattvattin talaimai ēkam” reads like a reduction of the many principles (body, senses, mind, guṇas, etc.) into their single ground. This is compatible with both Śaiva Siddhānta mappings of tattvas and Advaita’s insistence on a sole reality—yet the Siddhar keeps it terse and non-sectarian.
Lightning and crescent imagery: “Min” (lightning) commonly signifies sudden inner illumination or the prāṇic current; “pirai” (crescent moon) can suggest the lunar/nectar principle (soma/amṛta), the cool radiance felt in higher centers, or the subtle “moon” motif associated with immortality elixirs in Siddha alchemy. The imagery functions as both yogic sign (inner light phenomena) and alchemical hint (cooling, stabilizing, nectar-like essence). The verse ends with “vilāsam yoga”—yoga as the spontaneous play/manifestation of realization rather than a strained practice.