ஊறுசுவை யொளிநாற்றம் ஒலியே யென்ன
உலகத்தி லேதிரிந்து கடலிற் புக்கு
வீறுதிரை நுரைகுமுழி விளையாட் டார்ந்து
வினைவிதிகள் வினைவெறிகள் வேகந் தேய்ந்து
ஆறுவரக் குருவருளை யணைந்து பொங்கி
அண்டாண்ட சாரத்தை யறிந்து கொண்டே
சாறுகொளச் சிந்தனையுங் குவிந்து நிற்கும்
சகஜநிலை யேயோகச் சமாதி கண்டீர்
Ūṟucuvai yoḷināṟṟam oliyē yenna
ulakatti lētirintu kaṭaliṟ pukku
vīṟutirai nuraikumuḻi viḷaiyāṭ ṭārntu
vinaivitikaḷ vinaiveṟikaḷ vēkan tēyntu
āṟuvarak kuruvaruḷai yaṇaintu poṅki
aṇṭāṇṭa cārattai yaṟintu koṇṭē
cāṟukoḷac cintanaiyuṅ kuviṉtu niṟkum
cakajanilai yēyōkac samāti kaṇṭīr
“Saying, ‘(they are) taste, light, fragrance, and sound,’
he wandered in the world and entered the sea;
rejoicing in play among the proud waves, foam, and bubbles,
the rules of karma and the frenzies of karma—(their) speed—wore away.
Reaching and swelling up in the Guru’s grace as (the) six came/arrived,
knowing the essence of the cosmic eggs (aṇḍa upon aṇḍa),
standing with thought gathered and condensed so as to take the ‘juice/essence,’
this is the natural state—behold: yogic samādhi.”
The practitioner who sees sense-experiences (taste, light/form, smell, sound) as mere signals wanders through worldly life without being caught, then “enters the sea” of vast awareness. Amid the rising and falling of phenomena—waves, froth, and bubbles—karmic compulsion and its momentum gradually exhaust themselves. By arriving at (or passing beyond) “the six” and receiving the Guru’s grace, one recognizes the essence connecting microcosm and macrocosm. The mind gathers into a single taste/essence (nectar-like rasa), and the natural, effortless state (sahaja) is itself yogic samādhi.
The verse compresses a Siddhar-style map of transformation.
1) Sense-fields as pointers, not possessions: “taste, light, fragrance, sound” gestures toward the tanmātras / sense-objects. Listing them as named items (and not as “I” or “mine”) implies disidentification: sensory data is recognized as transient appearances.
2) “Wandering in the world, entering the sea”: the “world” is the domain of multiplicity; the “sea” commonly stands for the undivided expanse—awareness, Śiva-nature, or the boundless ground in which experiences arise. Entering the sea suggests immersion beyond limited individuality.
3) Waves, foam, bubbles: classic imagery for impermanence. Even after “entering the sea,” appearances continue (waves), but their status is re-read: surface-play without ultimate weight. This aligns with non-dual contemplative maturity rather than mere sensory suppression.
4) Karma’s rules and karma’s frenzies: the verse distinguishes between (a) patterned law-like fruition (viti) and (b) impulsive surges/vasanā-driven agitation (veri). “Their speed wears away” indicates the exhaustion of karmic momentum—less compulsion, less reactive propulsion.
5) Guru’s grace and “the six”: Siddhar diction often encodes yogic anatomy and initiatory transmission. “Approaching/attaining the Guru’s grace” marks the catalytic factor that cannot be reduced to technique. “The six” may allude to six centers/ādhāras, six enemies (kāma etc.), six tastes, or a sixfold process of maturation; the text remains intentionally compact.
6) “Essence of aṇḍa upon aṇḍa”: “aṇḍa” can mean cosmic ‘egg’ or sphere; “aṇḍāṇḍa” signals layered worlds (macrocosm) and, by Siddhar doctrine, their correspondence in the body (microcosm). Knowing the “sāram” (essence) is recognizing what is invariant across these layers.
7) “Taking the sāru (juice/essence)” and gathered thought: “sāru” can be read as nectar/inner essence (amṛta-like), or—within Siddhar alchemical register—as rasa (essence/subtle extract), even hinting at kuṇḍalinī-related internal distillation. The mind “condenses” (kuvindu) into one-pointed absorption.
8) Sahaja as samādhi: the culmination is not a strained trance but the “natural state” (sahaja-nilai), where samādhi is stable, ordinary in its effortlessness, and not dependent on special posture or withdrawal.