ஓ மைம் ஹ்ரீம் ஸ்ரீம் ஹம்ஸஸ் ஸோக மும் மூம்
ஹூங் கென்றே ருத்ரமுடி யதனூடுற்று
ஓ மைம் ஹ்ரீம் ஸ்ரீம் ஹம்ஸஸ் ஸோக மே மைம்
ஹூங் கென்றே மாகேஸன் முடியைப் பற்றி
ஓ மைம் ஹ்ரீம் ஸ்ரீம் ஹம்ஸஸ் ஸோக மோ மௌ
ஹூங் கென்றே சதா சிவனின் யூகங் கொண்டு
ஓ மைம் ஹ்ரீம் ஸ்ரீம் ஹம்ஸஸ் ஸோக மம் ஹம்
ஹூங்கென்றே லாலனத்தின் முடிமே லேறே
Ō maim hrīm srīm hamsas sōga mum mūm
hūng kendrē rudramuḍi yatanūṭuṟṟu
ō maim hrīm srīm hamsas sōga mē maim
hūng kendrē mākēsan muḍiyaip paṟṟi
ō maim hrīm srīm hamsas sōga mō mau
hūng kendrē satā civanin yūkang koṇḍu
ō maim hrīm srīm hamsas sōga mam ham
hūngkendrē lālanattiṉ muḍimē lēṟē
“Oṃ aim hrīṃ śrīṃ hamsas soka mum mūm—
uttering ‘hūṅ’, enter/pierce through Rudra’s ‘mudi’ (crown-knot).
Oṃ aim hrīṃ śrīṃ hamsas soka me maim—
uttering ‘hūṅ’, seize/hold fast to the ‘mudi’ of Mahēsan.
Oṃ aim hrīṃ śrīṃ hamsas soka mo mau—
uttering ‘hūṅ’, taking up the ‘yōgam/union’ of Sadāśiva,
Oṃ aim hrīṃ śrīṃ hamsas soka mam ham—
uttering ‘hūṅ’, ascend up onto the ‘mudi’ (crown) of Lālanam.”
With the seed-mantra sequence (aim–hrīṃ–śrīṃ, joined with haṃsa/so’ham), and by repeatedly striking the inner channel with the impulse “hūṅ,” the practitioner is instructed to (1) pierce the Rudra-knot/crown-point, (2) hold the Mahēśa-knot, (3) stabilize the Sadāśiva-yoga (the non-dual poise of awareness), and (4) rise to the summit of “Lālanam”—read as a subtle yogic center associated with the upper head/soft-palate region—thus marking a graded ascent of prāṇa/kuṇḍalinī through successive divine “crowns/knots.”
1) Mantric anatomy and the “crowns/knots” (mudi): The repeated word “mudi” can mean an outer topknot/crown, but in Siddhar usage it frequently doubles as an inner “knot” (granthi) or a seal-like point in the subtle body. Naming Rudra, Mahēśa, and Sadāśiva signals an ascent through increasingly subtle principles of Śiva—moving from a transformative, forceful level (Rudra) toward the more transcendental (Sadāśiva). The text does not explicitly name cakras, yet its structure resembles a stepwise internal progression.
2) The role of “haṃsa / so’ham” and the breath: “Haṃsa” is a classic Siddha-Yogic cipher for the breath-mantra (often understood as so’ham: ‘He/I am That’). Here it is paired with aim–hrīṃ–śrīṃ (bījākṣaras associated with knowledge/speech-power, transformative radiance, and auspicious prosperity or śakti). The verse suggests these are not merely devotional sounds but operative syllables used to steer prāṇa.
3) “hūṅ” as a piercing/propulsive syllable: The repeated “hūṅ” functions like a vajra-strike: in mantra-logic it is used to cut, pierce, bind, or propel—here likely driving prāṇa upward through obstructions. The verbs “enter/pierce,” “grasp,” “take up (yōgam),” and “ascend” indicate a practical sequence: break through, stabilize, unify, and rise.
4) Lālanam as an esoteric location: “Lālanam” can be read as a subtle locus connected to nectar (amṛta) imagery in some Indian yogic systems (often linked with the palate/upper head region). The instruction “ascend onto Lālanam’s crown” can therefore imply reaching a higher internal station where the downward-dripping “nectar” is controlled/retained—an alchemical-yogic theme common to Siddhar traditions.
5) Alchemical and medical undertones (implicit): Though no herbs/metals are named, the ascent-through-knots motif is a standard prerequisite for inner “rasavāda” (nectar/essence management): raising heat/prāṇa, sealing leakage, and stabilizing awareness. The text remains deliberately cryptic, indicating method by mantric cues rather than explicit physiology.