மூலமடா குய்யத்துக் கோயி லுள்ளே
மூர்த்தியடா முதன் முதலாம் லிங்கம் கண்டாய்
ஆலமடா முதுகெலும்புப் பிடறி மார்க்கத்
தண்டமடா அகிலாண்டத் தகண்ட உச்சிக்
கோலமடா சுழிமுனையின் கும்ப மோனக்
கோபுரத்தின் மேலேறக் கைலா சத்தின்
ஜாலமடா சதகோடிச் சன்மத் திற்கும்
சாஸ்வதமாம் ஸர்வ சித்தித் தழைவு தானே
mūlamadā kuyyattuk kōyi luḷḷē
mūrttiyadā mutan mutalām liṅgam kaṇṭāy
ālamadā mutukelumpup piṭaṟi mārkkat
taṇṭamadā akilāṇṭat takanṭa uccik
kōlamadā suḻimunaiyin kumpa mōnak
kōpurattiṉ mēlēṟak kailā sattin
jālamadā catakōṭic canmat tiṟkum
cāsvatamām sarva cittit taḻaivu tāṉē.
Inside the temple at the “root” (mūlam), in the kuyya—
O embodied one, you have seen the very first Liṅga.
It is the “ālam” along the path of the backbone and the nape;
It is the staff (daṇḍa), the form at the crown that contains the whole cosmos.
When you ascend above the kumbha–silence tower at the tip-point of the suzhi-munai,
That is the wondrous web (jālam) of Kailāsa.
For a hundred crores of births,
It is indeed the imperishable flourishing of all siddhis.
Within the body itself—treated as a temple—at the root-center, the seeker encounters the primal sign of Śiva (the “first liṅga”). From there, the current/force travels up the spinal axis (the “staff”) through the nape-path to the crown, pictured as a cosmic summit that encloses all worlds. Reaching the apex requires kumbha (retentive stilling, often breath-related) and mona (inner silence). When that ascent is completed, one enters “Kailāsa” not merely as a place but as an inner state of Śiva-realization. This attainment is described as enduring beyond innumerable births and as the maturation (or blossoming) of “all siddhis” (complete yogic accomplishment).
1) Body-as-temple doctrine: Siddhar verse relocates pilgrimage from external shrines to the subtle body. “Koil ullē” implies the true sanctum is interior.
2) “First liṅga” at the root: The liṅga can mean (a) the inner sign of Śiva-consciousness, (b) the generative seed/power at the base, or (c) a secret mark perceived in yogic concentration. Calling it “muthan muthalām” suggests an origin-principle—prior to constructed religion and prior to differentiated experience.
3) Spinal axis as daṇḍa (staff): “Daṇḍa” commonly names the central channel/axis in yogic anatomy (sushumṇā-like). The “backbone–nape path” is both anatomical and symbolic: it is the vertical ascent from instinctual-rootedness to supramental crown-awareness.
4) Crown as cosmic summit: “Akhilāṇḍam” (all cosmic spheres) being ‘contained’ at the “uchchi” (crown) indicates a non-dual insight: the cosmos is known within consciousness. The head-top functions as an inner Kailāsa/meru—axis mundi.
5) Kumbha–mona “gopuram”: A gopuram is a temple-tower—here internalized as the culminating threshold. “Kumbha” may point to kumbhaka (retention/stilling of breath and prāṇa), or to the head as a pot-vault; “mona” (silence) points to cessation of discursiveness. The verse ties realization not to argument but to controlled stillness.
6) Siddhi and liberation: “Sarva siddhi” can include paranormal capacities, but Siddhar usage often implies a fuller completion: mastery over the senses, steadiness of prāṇa, and the ripening of wisdom that outlasts cycles of birth. The line “for a hundred crores of births” emphasizes the magnitude of the transformation and/or its karmic durability, without forcing a single literal reading.