ஓமோமோ மெனச்சிவசாம் பவியின் வித்தை
ஓம் தத்சத் தெனச்சிவதா ரணியின் வித்தை
ஓம் சத்சித் தெனச் சிவமா னசியின் வித்தை
ஓம் சச்சி தானந்தச் சிவமா வித்தை
ஓம் ஹ்ரீம்க்ரீ மெனச் சிவமோ ஹினியின் வித்தை
ஓமைம் மைம் மெனச்சிவ வாணிக்காம் வித்தை
ஓம் கம் கம் மெனச்சிவ ப்ராஹ்ம் மணியின் வித்தை
ஓம் சங்சங் னெச்சிவசங் கரியின் வித்தை
Omomo menaccivasam paviyin vittai
Om tatsat tenaccivata raniyin vittai
Om satsit tenac civama nasiyin vittai
Om sacci danandac civama vittai
Om hrimkrim menac civamo hiniyin vittai
Omaim maim menacciva vanikkam vittai
Om gam gam menacciva prahm maniyin vittai
Om sangsang neccivasang kariyin vittai
“Om, om-omo-mo”—saying ‘Śiva-sām’: the seed (vittai/bīja) of Bhavi.
“Om tat-sat”—saying thus: the seed of Śiva-Dhāraṇi.
“Om sat-cit”—saying thus: the seed of Śiva-Mānasi.
“Om sac-cid-ānanda”—Śiva’s seed-knowledge.
“Om hrīm-krīm”—saying thus: the seed of Śiva-Mohini.
“Om aiṁ maiṁ”—saying thus: the seed of Śiva-Vāṇikā.
“Om gaṁ gaṁ”—saying thus: the seed of Śiva-Brāhmaṇi.
“Om saṅ-saṅ”—saying thus: the seed of Śiva-Śaṅkarī.”
A string of “seed-sounds” is given as keys to distinct Śiva-Śakti powers.
The verse moves from Vedāntic identifiers of the Absolute (“tat-sat,” “sat-cit,” “sac-cid-ānanda”) to tantric bīja-mantras (hrīm/krīm, aiṁ, gaṁ, etc.), each linked to a named Śiva-form or Śakti-aspect—Bhavi, Dhāraṇi, Mānasi, Mohini, Vāṇikā, Brāhmaṇi, Śaṅkarī—suggesting that realization of Śiva (as Being–Consciousness–Bliss) and activation of operative Śakti-forces are taught as a single continuum of practice.
1) “Vittai” as “seed”: In Siddhar and tantric usage, “vittai” commonly means bīja—minimal phonetic units believed to concentrate a deity-force (śakti) and a psycho-energetic function. The repeated claim “X … vittai” frames each utterance not as poetry but as a functional “key.”
2) The first triad as metaphysical grounding: “tat-sat,” “sat-cit,” and “sac-cid-ānanda” are classical pointers to Brahman/Śiva as ultimate reality. Their placement implies that mantra-technology is not merely for worldly effects: it is anchored in nondual ontology—Śiva as Being (sat), Consciousness (cit), and Bliss (ānanda).
3) From description to operation: After the ontological epithets, the verse shifts to recognizably tantric bījas: hrīm and krīm (often associated with Śakti/Kālī/transformative power), aiṁ (often linked with Vāṇī/Sarasvatī—speech, knowledge), and gaṁ (often linked with Gaṇeśa—removal of obstacles). By attaching them to “Śiva-____,” the text subtly yokes Śākta operational mantras back into a Śaiva frame: all powers are “of Śiva,” i.e., not separate from the Śiva-principle.
4) Named Śakti-aspects as inner faculties: The epithets can be read as external goddess-names and/or interior yogic functions: Dhāraṇi (bearing/earth-support) may gesture to grounding and stability; Mānasi (of mind) to mental stillness or inner mantra; Mohini (enchanting) to the power that binds and also, when mastered, redirects desire/attention; Vāṇikā (speech) to mantra-siddhi and discriminative knowledge; Brāhmaṇi to priestly/ordering intelligence or purity; Śaṅkarī to auspicious, restorative force. The verse keeps both readings available.
5) Siddhar crypticity: The unusual clusters (“om-omo-mo,” “aiṁ maiṁ,” “saṅ-saṅ”) may encode oral/lineage pronunciations, breath-metering, or intentional “twists” to prevent casual copying. In Siddhar pedagogy, the sound-body (nāda) is as important as dictionary meaning; the text points to practice rather than exegesis.