அற்புதத்தான் சிற்பரத்தா னாசை யற்றான்
அதிசயத்தான் விதிமறுத்தான் வினையை வென்றான்
கற்பகத்தான் காயகற்பன்
கவலை யில்லான்
கதிகண்டான் மதிகொண்டான் ககன மாள்வான்
அற்பகத்தான் விஞ்ஞானத் தணுவித் தைக்கும்
அப்பாலா மணுவானா னகண்ட மானான்
சிற்பரத்தான் சித்தினியாள் தன்னைப் பற்றிக்
சிவனானான் செய்யாத செயல்கள் செய்வான்
aṟputattāṉ ciṟparattā ṉācai yaṟṟāṉ
aticayat-tāṉ vitimaṟuttāṉ viṉaiyai veṉṟāṉ
kaṟpakattāṉ kāyakarpaṉ
kavalai yillāṉ
katikaṇṭāṉ matikoṇṭāṉ kakana māḷvāṉ
aṟpakattāṉ viññāṉat taṇuvit taikkum
appālā maṇuvānā ṉakaṇṭa māṉāṉ
ciṟparattāṉ cittiniyāḷ taṉṉaip paṟṟik
civaṉāṉāṉ ceyyāta ceyalkaḷ ceyvāṉ
He is the wondrous one, the one of Cit-para (supreme Consciousness), the one without desire. He is the astonishing one who rejected (even) decree/fate, who conquered karma. He is the kalpaka (wish-fulfilling) one; a practitioner of kāya-kalpa (body-transmutation/rejuvenation); the one without anxiety. He saw the gati (path/goal); he held the mati (mind/moon); he will rule the sky (kagana). The minute/subtle one pierces through the ‘atom’ (aṇu) of vijñāna (discriminative knowing/gnosis). Becoming the ‘beyond-atom,’ he became the unbroken/boundless whole. Clinging to/holding Siddhiniyāḷ (the feminine power of siddhi), that Cit-para one became Śiva; he will do deeds that have not been done (before).
The Siddhar describes a yogin who has entered the state of pure Consciousness: desire has fallen away, fate is refused, karma is defeated. Through kāya-kalpa (alchemical-yogic refinement of the body) he becomes free of fear and worry. Having found the true ‘destination’ and mastered the mind (or lunar current), he abides in and commands inner space (ākāśa). He penetrates to the subtlest principle of knowing—down to the level where individuality is only an ‘atom’—and then passes beyond that atom, dissolving into the indivisible (akhaṇḍa) Whole. United with the siddhi-power (Siddhiniyāḷ / Śakti), he becomes Śiva himself, capable of actions that appear impossible or ‘previously un-doable.’
The verse strings together a set of Siddhar claims in deliberately compressed epithets (“…-tthān”):
1) Desirelessness and karma-transcendence: “without desire,” “rejected fate,” “conquered karma” points to liberation framed in both yogic and Tamil-Saiva idioms. “Fate” (vidhi) and “karma” (vinai) are treated not as mere beliefs but as binding causal grooves in body–mind. The claim is that the adept reaches a state where these grooves no longer compel experience.
2) Kāya-kalpa as both medical and metaphysical: “kāya-kalpa” in Siddhar discourse can mean rejuvenation therapy (herbal/mineral preparations, disciplined diet, breath-control) and also the deeper transmutation of the bodily system into a stable vessel for higher awareness. The phrase “kalpaka” (wish-fulfilling) can be read as: (a) he becomes like the wish-tree (granting boons), or (b) his own body becomes a ‘kalpaka’ instrument—capable of yielding what is sought (health, longevity, siddhi, clarity).
3) “Seeing gati” and “holding mati”: gati may mean the goal/destination (mukti), the right ‘course’ of practice, or the inner pathways (nāḍi/energy routes). mati can mean mind/intellect, and also the moon (lunar essence), which in yogic physiology relates to cooling nectar, stability, and retention. Thus the line can imply mastery over mind and also over subtle lunar secretion/essence (amṛta) associated with longevity practices.
4) “Ruling the sky” (kaganam): in Siddhar-yoga, “sky/space” often refers to inner ākāśa—vastness experienced in the cranial space, suṣumṇā, or the ‘space’ of awareness itself. To “rule” it is to remain sovereign in that expanse: thoughts, sensations, and karmic impressions do not overthrow the yogin.
5) Atom (aṇu) and the beyond-atom: aṇu is a loaded term across Indian philosophies—(i) the tiniest particle, (ii) the individual self as a contracted ‘atomic’ consciousness, or (iii) the subtle seed of individuality. “Piercing the aṇu of vijñāna” suggests penetrating through even refined knowing/gnosis to the point where the knower is still a subtle ‘unit.’ Becoming “beyond-aṇu,” and then “akhaṇḍa” (unbroken/boundless), names the shift from individuated consciousness to non-dual wholeness.
6) Siddhiniyāḷ / Śakti and becoming Śiva: the verse ends with the classic Siddhar/Tantric logic that the highest state is not attained by abstract knowledge alone but by union with the dynamic power (Śakti)—here called Siddhiniyāḷ (the siddhi-bestowing feminine principle). In such union, “he became Śiva,” i.e., the yogin’s identity merges with the supreme.
7) “Doing what has not been done”: this can be read as siddhi (extraordinary capacities), as a poetic way of stating transcendence of ordinary causality, or as “actionless action”—acts arising from the liberated state, no longer authored by ego or karmic compulsion. The verse intentionally leaves open whether these are literal miracles, yogic attainments, or metaphysical claims about freedom.