அணுவுக்கு எணுவாகக் குறுகி நிற்பான்
அணுவுக்கு எணுவுயிரா யமைவான் சித்தன்
அணுநேராய்ப் பிரகாச விந்து வானான்
அணுநிரையாய் விமர்ஸமுறும் விந்து வானான்
அணுவுள்நிர் நிலையணுவாம் மிஸ்ர விந்து
அவைகள்வட் டாடுங்கற் பனையு மானான்
அணுவுக்குள் நாற்பத்து மூன்று கண்ணாம்
அவைகாட்டும் ஸ்ரீசக்ரம் தானே யானான்
aṇuvukku eṇuvākak kuṟuki niṟpān
aṇuvukku eṇuvu-yirā yamaivān cittan
aṇunērāyp prakāca vindu vāṉāṉ
aṇuniraiyāy vimarśamuṟum vindu vāṉāṉ
aṇuvuḷnir nilai-aṇuvām misra vindu
avaikaḷvaṭ ṭāḍuṅkaṟ paṉaiyu māṉāṉ
aṇuvukkuḷ nāṟpattu mūṉṟu kaṇṇām
avaikāṭṭum śrīcakram tāṉē yāṉāṉ.
He stands, contracted to an ‘eṇu’ (a still smaller unit) within the atom.
The Siddhan becomes the life(-principle) of that ‘eṇu’ within the atom.
He becomes the Bindu that shines forth in an atom-instant.
He becomes the Bindu that undergoes ‘vimarśa’ (reflective awareness/inquiry) in an array/series of atoms.
He becomes the mixed (miśra) Bindu—an atom that is a stable atom within the atom’s waters (nīr).
He becomes also the ‘kalpanā’ (imagination/forming power) that makes those (bindus/atoms) whirl in circles.
Within the atom are forty-three ‘eyes’;
He himself becomes the Śrīcakra that shows (reveals) them.
The Siddhar speaks of a yogin who attains the power of subtle contraction (aṇimā), entering the atom and even the sub-atomic ‘eṇu,’ and identifying not merely as an observer but as the inner ‘life’ of that minuteness. In that infinitesimal field he is the luminous bindu (the point/seed of manifestation), and also the bindu endowed with vimarśa—self-reflective consciousness that knows itself. He is the ‘mixed bindu,’ suggesting the inseparable union of polar principles (Śiva–Śakti, prakāśa–vimarśa; or essence and its power), which stabilizes the inner atom even in its fluid, elemental state. He is likewise the power of configuration (kalpanā) that makes the subtle points revolve and form worlds. Finally, he declares that inside the atom is the Śrīcakra itself—figured as ‘forty-three eyes’—and that he is that revelatory yantra-consciousness which displays those inner structures.
1) Microcosm within microcosm (aṇu → eṇu): The opening lines describe contraction to extreme subtlety. In Siddhar idiom this can denote (a) the yogic siddhi of aṇimā (becoming minute), and (b) a contemplative method: turning awareness inward until even the “smallest” unit is experienced as a field of consciousness.
2) “Life of the eṇu”: By saying the Siddhan becomes the “uyir” (life) of that tiniest unit, the verse asserts a non-dual intimacy: consciousness is not outside matter; it is the animating principle within it. This can be read as metaphysical (cit pervading all) and as yogic (prāṇa/kuṇḍalinī recognized as the inner mover).
3) Bindu, prakāśa, and vimarśa: “Bindu” is intentionally multivalent: (a) a point/seed of manifestation in tantra, (b) the subtle essence in yogic physiology (often linked with vital essence), and (c) the focal point of awareness in meditation. “Prakāśa” suggests pure luminosity (often associated with Śiva-consciousness), while “vimarśa” is the self-apprehending power of awareness (often associated with Śakti). A “vimarśa-bindu” thus implies not a dead point, but a knowing point—self-reflexive consciousness present even in the atom.
4) “Miśra bindu” and stability amid ‘water’ (nīr): “Mixed bindu” typically signals the inseparability of paired principles—consciousness and power, seed and field, male and female, mercury and sulfur in alchemical registers, etc. The mention of nīr (“water”) and a “stable atom” can gesture to elemental transformation: even within the fluid/mercurial condition, the inner principle attains steadiness (sthiti). In Siddha alchemical-yogic discourse, “water” can also hint at bodily fluids/vital essences and their refinement.
5) Circular motion and kalpanā: The “whirling in circles” evokes cakra/maṇḍala logic: subtle points revolve, interlock, and generate patterned worlds. “Kalpanā” is not mere fantasy; it can mean the formative power that arranges subtle realities (akin to śakti’s capacity to manifest name-and-form), as well as the meditative visualization by which a practitioner ‘sees’ these inner structures.
6) Forty-three ‘eyes’ and the Śrīcakra in the atom: The Śrīyantra/Śrīcakra is classically described as having 43 small triangles. Calling them “eyes” frames them as apertures of perception or powers of revelation. The claim that the Śrīcakra is “within the atom” collapses macrocosm and microcosm: the cosmic diagram is present in the infinitesimal, and the realized one identifies as that very revelatory structure (yantra as consciousness, not merely geometry).
Overall, the verse uses atom-language to assert a siddha-tantric vision: the smallest unit is not inert; it is a luminous, self-knowing bindu in which the full cosmic pattern (Śrīcakra) is already present, and the Siddhan’s realization is identity with that inner, patterning awareness.