அண்டமெலா மகண்டமெலா மாட்டும் சித்தை
அகச்சித்தாய் அகத்தினிலே யணைந்தான் சித்தன்
கண்டமெலா மவன்கைப்பந் தெனவே யாடும்
ககனமெலா மவனதுகண்ணுக்குள் ளோடும்
மண்டுதழல் மின்காந்தக் கதிர்க ளெல்லாம்
திண்டுமுண்டாம் விஞ்ஞானச் சேதி யெல்லாம்
வைப்பெல்லா மவனகத்து வைப்பே யாகும்
திசைமாறிப் போகுமடா சித்தன் கையில்
aṇḍamelā makaṇḍamelā māṭṭum cittai
akaccittāy akattiṉilē yaṇaindāṉ cittan
kaṇḍamelā mavaṉkaippan teṉavē yāḍum
kakanamelā mavaṉatukaṇṇukkuḷ ḷōḍum
maṇḍutaḻal miṉkāntak katirka ḷellām
tiṇḍumuṇḍām viññāṉacc cēti yellām
vaippellā mavaṉakattu vaippē yākum
ticaimāṟip pōkumadā cittan kaiyil
A mind (or siddhi) that can hold/contain all the ‘aṇḍam’ and all the ‘makaṇḍam’;
The Siddhan, as inner-consciousness, merged within the inner space.
All the ‘kaṇḍam’ plays as though it were a ball in his hand;
All the sky runs within his eyes.
All the surging fire, all the electric–magnetic rays;
All the scientific tidings/messages, whether dense/forceful or of every sort;
All repositories/treasures become a repository within him;
Even the directions turn and go astray in the Siddhan’s hand.
The Siddhar speaks of a consciousness so inwardly gathered that it can “take in” both the cosmic expanse and its counterpart in the body. Having merged as the inner awareness, the Siddha sees the vastness as intimate: worlds are like a toy in his palm, the sky moves inside his gaze. The rising inner fire and the play of polar forces (electric/magnetic, subtle currents) are mastered; with that mastery comes comprehensive knowledge. What is sought outside as stores, wealth, or resources is discovered as an inner storehouse. In such realization, ordinary orientation itself—‘direction’ and by implication space—no longer binds; it can be reversed or made to fail in his presence.
1) Macrocosm–microcosm identity (அண்டம் ↔ உடல்): Siddhar literature repeatedly asserts that the universe (aṇḍam, the “cosmic egg”) is mirrored within the embodied field. The paired term here—“makaṇḍam”—is cryptic; it can be read as a second ‘sphere/egg’ (a smaller, bodily or local cosmos) or as a complementary domain. The thrust is not geography but non-duality: what appears ‘out there’ is discoverable ‘in here’ when awareness is turned inward.
2) ‘Mind’ and ‘siddhi’ as the binding/containing principle (சித்தை): The word can mean (a) mind/intention, (b) consciousness in a cultivated state, and (c) siddhi/power. The opening line can be read as describing a mind that can “bind, hold, or contain” the totality. In Siddhar thought, the mind is both the fetter (when scattered) and the vessel (when collected). When it becomes அகச்சித்து (inner mind/inner consciousness), it becomes the instrument of liberation and mastery.
3) “Merged within the inner” (அகத்தினிலே யணைந்தான்): This suggests yogic interiorization—pratyāhāra/dhāraṇā leading to absorption—where the siddha is no longer located as a social body in external space, but as a stabilized inner witness (antaryāmin). The verse frames siddhahood not as outward miracles first, but as an ontological relocation: identity shifts from outer person to inner consciousness.
4) World as a ball in the hand; sky within the eyes: These are classic Siddhar hyperboles for the collapse of subject–object separation. ‘Hand’ may also symbolize agency or mastery (karma-śakti); ‘eyes’ symbolize perception/knowledge (jñāna-śakti). When perception is purified, “space” is no longer an external container; it is experienced as arising within awareness.
5) “Surging fire” and “electric–magnetic rays”: On one register, this is the yogic physiology of heat and current—kundalinī/agni (மண்டுதழல்) and polarized subtle forces. “Electric–magnetic” language can be taken as a later-sounding gloss, yet Siddhar texts often describe polarity (இடா/பிங்கலா; சூரிய/சந்திர) in terms that can be mapped to attraction/repulsion, charge, and magnetism. On an alchemical register, fire and ‘rays’ also point to transformations within the body-metals analogy (inner laboratory): heat, subtle radiance, and the discipline that turns the perishable into the imperishable.
6) “Scientific tidings” (விஞ்ஞானச் சேதி): This can mean comprehensive discriminative knowledge (vijñāna) rather than modern “science” alone. The verse claims that when inner mastery is attained, knowledge is not merely accumulated from outside; it is ‘read’ from within the structure of consciousness/body-cosmos correspondence.
7) “All repositories become his inner repository”: Treasure (வைப்பு) can mean wealth, storehouses, hidden deposits, or the cached potency of practices (tapas, mantra, rasavāda). The claim is that the ultimate ‘resource’ is not external possession but the stabilized inner source—awareness itself and its gathered energies.
8) “Directions go astray in his hand”: This can be read as siddhi language for the transcendence of ordinary spatial orientation (dig-bhrama), suggesting that the siddha is not constrained by the usual coordinates of space/time. It may also be a metaphysical statement: when the ground of experience (awareness) is realized, the very framework that gives “direction” and “location” its meaning becomes pliable or secondary.