மகுடத்தா னிடப்பாகம் வைத்தான் பெண்ணை
மாமுனிவர் கண்டுவந்து கரங்கு வித்தார்
சகடத்தான் அரிகரியான் சாக்கி யங்கே
சது மறையான் முப்பாட்டன் சார்பு மங்கே
நகிடத்தான் குருநமச்சி வாய மங்கே
நாடியமூம் மூதாக்கள் நடப்பு மங்கே
அகடத்தான் விகடத்தான் மாயை யங்கே
ரஹரா யாவைக்கும் யாவை யங்கே
Makudaththaa nidappaagam vaiththaan pennai
Maamunivar kanduvandhu karangu viththaar
Sakadaththaan arikariyaan saakki yangae
Sathu maraiyaan muppaattan saarbu mangae
Nakidaththaan gurunamachchi vaaya mangae
Naadiyamoom moothaakkal nadappu mangae
Akadaththaan vigadaththaan maayai yangae
Rahara yaavaikkum yaavai yangae
“In the crown-region, on the left side, he placed the woman.
The great sages saw (it), came, and ‘karangu’‑taught / caused (them) to whirl.
There are the ‘Sakaṭa‑one’, the Hari–Hara, and the Śākya (Buddha) there.
There is the knower of the four Vedas; there is the affiliation of the ‘muppāṭṭan’ (great‑grandfather / three‑elder).
There is the Guru; there is ‘Namaśśivāya’ there.
There the nāḍis and the ancient ones (mūta / elders, first principles) have their movement.
There are the ‘inner‑one’ and the ‘outer‑one’; there is māyā there.
Rahara— for everything, everything is there.”
At the “crown” (the upper, head‑top locus of yogic realization), the Siddhar points to a left‑side, feminine placement—Śakti / ida‑current—set into the very seat of sovereignty. Those who truly see it (the great sages) transmit it obliquely, by a teaching that can bewilder, invert, or make one “turn” inward.
In that same subtle “there,” sectarian figures and doctrines—Hari and Hara together, the Śākya (Buddha), the Vedic fourfold authority, the primordial ancestor/creator principle—are said to coexist. The guru‑principle and the mantra “Namaśśivāya” also reside there.
In that locus the nāḍis and primal constituents (tattvas / elements / first principles) circulate, and the dualities of inner/outer along with māyā are present. The refrain “rahara” marks the matter as secret: in that single place, “everything is everything,” i.e., the whole cosmos and its paths are contained in the realized center.
1) Microcosm doctrine (uḍal = ulagam): The repeated “aṅkē” (“there”) works like a pointer: not to an external shrine but to an internal seat where multiple religious identities and metaphysical categories are gathered. Siddhar literature often asserts that what appears divided as sects, gods, and scriptures externally is unified in the subtle body.
2) “Crown” + “left side” + “woman”: “Makudam” (crown) readily suggests the head‑top/sahasrāra or a royal “sovereign” station of consciousness. “Left side” strongly evokes the ida‑nāḍi and the lunar/feminine principle. “Placed the woman” can be read as installing Śakti in the highest center (rather than treating Śakti as merely worldly), echoing the Ardhanārīśvara logic: liberation is the integration of masculine–feminine currents, not their denial.
3) Syncretic inclusivity as a yogic claim: Naming Hari–Hara, Śākya, and the Vedas side‑by‑side is not casual eclecticism; it functions as a critique of exclusivism. The claim is that in direct realization (especially at the upper center where currents converge), these distinctions are seen as different languages for a single ground.
4) Nāḍis and “mūta / moothākkal”: The verse inserts technical physiology (“nāḍi”) alongside “ancient ones/firsts,” which can indicate the movement of tattvas (principles), bhūtas (elements), or primal forces within the subtle channels. The ‘place’ described is therefore not merely theological but yogic‑anatomical.
5) Māyā and the inner/outer pair: By placing māyā “there,” the verse avoids a simplistic “māyā is elsewhere” dualism. Even at the summit, appearance and concealment can arise; what changes is the knower’s relation to them. “Agadathān / vigadathān” can also hint that the same reality appears as ‘serious/within’ and ‘playful/without’—the world as divine sport and as inner mystery.
6) “Rahara” as secrecy marker/mantric cipher: “Rahara” can be read as “rahasya/secret” compressed into a chant-like form, a deliberate seal that both reveals (there is a key) and withholds (it must be entered through practice/guru).