சவமானா லன்றியுனைச் சிவமாகக் கொள்ளாளே
தவமானா லள்றியுமைச் சதிரிட்டு நில்லாளே
அவமாயை யற்றல்லா லவள்நேயம் கூடாதே
சிவையோடே சிவமானான் சிந்தனடா சித்தனடா
cavamānā laṉṟiyuṉaic civamāk koḷḷāḷē
tavamānā laḷṟiyumaic catiriṭṭu nillāḷē
avamāyai yaṟṟallā lavaḷnēyam kūṭātē
civaiyōṭē civamānāṉ cintanaṭā cittanaṭā
“Unless you become a corpse (śava), she will not accept you as Śiva.
Unless you become one of austerity (tapas), she will not stand steady—she will ‘play tricks’ and remain.
Unless the low/base māyā is removed, her love will not join (with you).
He who became Śiva together with Śivā—he is the one of contemplation; he is the Siddha.”
“So long as the ‘I’-sense is alive, Śakti (the inner Śivā/Umā) will not recognize you as Śiva.
Without sustained tapas and disciplined practice, the energy will not stay fixed; it will test you, scatter, or mislead.
Only when degrading illusion (māyā)—the pull of sense, pride, and delusion—is cut away does her true intimacy/unity arise.
When Śakti and Śiva are realized as one within, that person becomes established in steady contemplation—this is Siddhahood.”
The verse is framed as advice about the conditions for Śiva-Śakti union. The first line uses the shocking image “become a corpse (śava).” In Siddhar-yogic idiom this commonly points to becoming ‘dead’ to egoic reactivity and sense-compulsion: a body that is alive yet inwardly still, where the possessive ‘I’ has fallen away. Only then does “she” (Śivā/Umā/Śakti—also read as kuṇḍalinī or arul/grace) “take you as Śiva,” i.e., the practitioner becomes fit to hold the Śiva-state.
The second line links stability of this inner Śakti to tapas—heat generated by disciplined practice, restraint, and sustained attention. Without tapas, “she will not stand,” and the phrase “சதிரிட்டு” (sadirittu) suggests instability through trickery/testing: the energy can manifest as oscillation, distraction, seductive experiences, or deceptive attainments that appear spiritual but reinforce ego.
The third line names “அவமாயை” (ava-māyā) as the obstructing force. Read plainly it is “base/low māyā,” implying the coarsest binding tendencies (craving, fear, vanity, dullness). Read philosophically it is the very mechanism of misrecognition that makes the nondual appear divided. Unless that veil is removed, “her love” (nearness, merging, grace) cannot “join.”
The final line states the fruition: becoming “Śiva with Śivā” signals an inner non-separation—consciousness (Śiva) and power/manifestation (Śakti) recognized as a single reality. The closing “சிந்தனடா சித்தனடா” ties the attainment to steady contemplation (cintanai) rather than mere phenomena: the Siddha is defined by stabilized realization, not by passing experiences.