புலிப்பாணி யருணகிரி பட்டி னத்தார்
புரையற்ற மௌனியுடன் தாயு மானார்
கெலிப்பான சித்தர்பதக் காப்பே காப்பாம்
கெடியாக வேயவர்தம் வைப்பு க்ஷேத்ரம்
ஜொலிப்பான சித்தரரு ளாட்டங் காட்டும்
சூக்கமுறும் தெய்வங்கள் தேவி மார்கள்
வலிப்பான தேவதைகள் யந்த்ரம் தந்த்ரம்
மந்திரங்க ளவையாவும் போற்றி போற்றி
PulippaaNi yaruNagiri paTTi naththaar
puraiyaRRa mauNiyudan thaayu maanaar
kelippaana siththarpadhak kaappE kaappaam
kediyaaga vEyavartham vaippu kshEthram
jolippaana siththararu LaaTTang kaaTTum
sookkamuRum theyvangaL dhEvi maargaL
valippaana dhEvathaigaL yanthram thanthram
manthiranga Lavayaavum potri potri
Pulippāṇi, Arunagiri, Paṭṭiṉattār;
with the stainless Silent One, (and) Tāyumāṉār.
The protection of the Siddhar’s feet—may that protection protect.
Swiftly indeed, their “vaippu-kṣētram” (treasury/hoard–sacred field).
It shows the shining sport/play of the Siddhars’ grace;
the subtle deities—goddesses—become refined/subtle.
Powerful deities; yantra, tantra;
all mantras—praise, praise.
Invoking the Siddhar lineage—Pulippāṇi, Arunagiri, Paṭṭiṉattār, and Tāyumāṉavar—together with a “faultless Silent One,” the verse situates the seeker inside a protected field. The true safeguard is the “feet” (i.e., the attained ground, the guru-principle), and within that protective ambit lies their vaippu-kṣētram: a hidden storehouse that is simultaneously a sacred site and an inner locus. In that field, the radiance of Siddhar-arul (grace) is said to “play,” revealing subtle deities and goddesses as increasingly refined powers; the fierce/potent deities, along with yantra–tantra and the whole range of mantras, are not rejected but ritually acknowledged and praised as subordinate instruments within the Siddhar dispensation.
1) Lineage as a protective mandala: The opening lists revered Tamil Siddhar/saint figures (Pulippāṇi, Arunagiri, Paṭṭiṉattār, Tāyumāṉavar). Naming them is not mere homage; it functions like establishing a siddha-maṇḍala—an authorization and a protective perimeter for practice.
2) “Feet” (pāda) as doctrine and refuge: “Siddhar padam” can mean (a) the literal feet of the realized one (guru-bhakti motif), (b) the ‘state/seat’ (padam) of siddhi, and (c) the foundational ground of practice. Saying “the protection of the Siddhar’s feet is protection” implies that true safety is not external but arises from alignment with realized awareness/attainment.
3) Vaippu-kṣētram—outer shrine and inner repository: “Vaippu” can mean a deposit/treasure/hidden hoard; “kṣētram” is a sacred field/place. Siddhar texts often keep this double register: an actual pilgrimage site and a coded reference to the body-as-temple (the yogic field where breath, nāḍi, bindu, and kuṇḍalinī operations occur). Thus “their vaippu-kṣētram” can be read as (i) a physical locale sanctified by siddhars, and (ii) an esoteric interior ‘storehouse’ where subtle knowledge/medicine/alchemy is kept.
4) Arul as “play” (āṭṭam): The verse describes grace as dynamic—an “āṭṭam” (sport/play). In Siddhar idiom, arul is not only mercy; it is the spontaneous movement by which perception, energy, and insight reorganize. This “play” ‘shows’ (kāṭṭum) rather than argues, emphasizing direct experiential revelation.
5) Subtle deities and goddess-powers: “Sūkkam” (subtlety) suggests that devotional forms are interiorized into finer states—energies, functions of mind/breath, or śakti-modulations—rather than merely external divine personalities. “Devi mārkaḷ” can point both to goddess worship and to the differentiated śakti-powers encountered in inner practice.
6) Yantra–tantra–mantra as instruments, not the goal: By praising “powerful deities” and the whole apparatus of yantra/tantra/mantra, the verse does not necessarily endorse ritualism as final; it places these within a siddhar framework where such tools can protect, stabilize, and open subtle perception—yet are ultimately encompassed by siddhar-arul and the ‘feet’/state of realization.
7) A deliberately inclusive hierarchy: The structure moves from named siddhars → the silent/pure principle → refuge in the ‘feet/state’ → sacred/inner field → grace’s revelation → deities and ritual technologies. This implies a hierarchy: mantra/tantra powers are honored, but the siddhar-state and grace are presented as the decisive authority.