சித்திதரு கிறவல்லி சிவகா மித்தாய்
சேகரத்தே மீசுரத்தே சிறந்து நிற்பாள்
புத்தியினிற் கால்வைத்தாள் போதத் துற்றாள்
போக்குவர வில்லாத பூர ணத்தாள்
பத்தினியாள் பழங்கிழவி யென்றைன் றைக்கும்
பத்துவய தாகநிற்பாள் பரத்தி வேசி
சித்தர்கள்தாய் சித்தமணிப் பீடத் துள்ளாள்
தேவியவள் வாலைப்பெண் காப்பேகாப்பு
siththitharu kiravalli sivakaa miththaay
sekaraththae meesuraththae sirandhu nirpaal
puththiyinir kaalvaiththaal bothath thutraal
pokkuvara villaadha poora naththaal
paththiniyaal pazhangizhavi yendrai nraikkum
paththuvaya thaaganirpaal paraththi vesi
siththargalthaay siththamanip peedath thullaall
theviyaval vaalaippen kaappekaappu.
Siddhi-bestowing creeper/vine, O Sivakāmi-Mother;
In the “sekaram” and in the “mīsuram” she stands preeminent.
She placed her foot in the intellect; she reached awakening (bodha).
She is the One of fullness, for whom there is no going or coming.
She is the chaste wife; yet from ancient times she is called an old crone.
She stands as a ten-year-old; (yet) a courtesan/prostitute.
Mother of the Siddhars, she is within the seat/throne of the mind-jewel.
She, the Goddess—the “valaip-peṇ” (bangle-maiden / net-maiden / coiled-maiden): protection, protection.
O Śakti/Sivakāmi—the siddhi-giving “creeper” (the power that climbs within):
She stands exalted in the crown and in the central height (the meru/axis within).
When she “sets foot” in buddhi (the discerning intellect), awakening dawns.
She is plenitude itself, beyond the traffic of birth and death—no arriving, no departing.
She appears as contradictions: faithful wife and courtesan, ancient crone and ten-year girl—
playing every role of the manifest world while remaining whole.
She abides on the inner wish-fulfilling throne (cintāmaṇi pīṭam), mother of the Siddhars.
May that coiled/protecting Goddess guard—guard.
1) Deity as inner yogic force: The “siddhi-bestowing creeper” strongly suggests Śakti as kuṇḍalinī—an energy that “climbs” (like a vine) through the subtle body to confer siddhi (yogic attainments) and realization.
2) Subtle geography (“sekaram”, “mīsuram”): “Sekaram” can point to the crown/topknot region (sahasrāra or head-summit), while “mīsuram” can be read as a second interior locus—often interpreted by Siddhar exegetes as the meru/central axis (spinal column, suṣumṇā, or a peak-like station). The verse does not lock the mapping, but it clearly places the Goddess in exalted inner centers rather than in an external shrine.
3) “Foot in the intellect”: Placing a “foot” in buddhi implies sovereignty over cognition—Śakti entering, pressing, or stabilizing the discerning faculty so that ordinary thought is transmuted into bodha (gnosis). In Siddhar idiom, this can mean the conversion of conceptual intelligence into direct seeing.
4) “No going/coming” and “fullness”: The claim that she has no “going and coming” (pōkku-vara(vu) illā) identifies her with the unconditioned—beyond change, transmigration, and temporal movement. Calling her “pūrṇa” (full/complete) aligns her with non-dual completeness: the power that manifests all change is itself changeless in essence.
5) Paradoxical epithets (wife/whore; old/young): These oppositions are deliberate Siddhar strategy. They can mean: - Non-duality beyond moral binaries: the same Śakti appears as purity (pattini, chaste wife) and as transgressive desire (paratti/veśi, courtesan), yet remains the single power. - Māyā and liberation in one principle: she binds and she frees. - Rasāyana/rejuvenation motif: “old crone” becoming “ten-year-old” resonates with Siddhar alchemy/medicine (kāya-kalpa)—the reversal of decay into youth, whether physically (through rasāyana) or spiritually (through renewal of prāṇa and awareness).
6) “Cintāmaṇi pīṭam” (mind-jewel throne): This may indicate the inner seat where wish-fulfillment and realization occur—often read as a subtle locus in the head or heart where mind becomes jewel-like (transparent, potent, fulfilled). As “Mother of the Siddhars,” she is presented as the originating intelligence/energy behind their attainments.
7) Closing as protective utterance: “kāppē kāppu” functions like a protective refrain/mantric seal, affirming the Goddess as guardian—possibly the same power that both ensnares (valai: net/coil) and protects when rightly known.