இறையவன் கோயில்காண இறைகுண மறியவேண்டும்
இறையவன் ஞானமென்று மென்றென்றும் சுயம்ப்ரகாசம்
இறையவன் சக்தியெங்கும் இணைந்திணை யாதுநிற்றல்
இறையவன் வலியெவைக்கும் யாவையும் தாங்கும்வீறு
iṟaiyavaṉ kōyilkāṇa iṟaikuṇa maṟiyavēṇṭum
iṟaiyavaṉ ñāṉameṉṟu meṉṟeṉṟum cuyampirakācam
iṟaiyavaṉ caktiyeṅkum iṇaindiṇai yātu niṟṟal
iṟaiyavaṉ valiyevaikkum yāvaiyum tāṅkumvīṟu
To see the Lord’s temple, one must know (recognize) the Lord’s qualities.
What is called the Lord’s jñāna (true knowing) is ever and always self-effulgent (self-luminous).
The Lord’s śakti stands everywhere—pervading—yet remaining without “pairing/joining” (without a second/without attachment).
The Lord’s might is the prowess that bears/sustains every kind of force and all things.
The ‘temple’ of God is not merely a shrine to be visited; it is that which is perceived only when one discerns the Divine attributes within experience (and within oneself).
Divine Knowledge is not manufactured by thought; it is svayaṁprakāśa—self-revealing awareness that does not need another light to be known.
That same Reality is experienced as Śakti: present in all places and all beings, intimately permeating everything, yet never becoming a second thing among things.
It is the foundational strength that carries all other strengths—physical, vital, mental, and cosmic—without itself being exhausted.
This verse compresses a Siddhar nondual theology into four claims.
1) “Seeing the temple” (கோயில் காண) can be read as external pilgrimage, but Siddhar usage often turns it inward: the body as kōvil (a shrine), the heart/skull-cave as sanctum, or the entire manifested field as God’s abode. The condition given—knowing the Lord’s qualities (இறைகுணம்)—suggests discernment (viveka): one recognizes the Divine not by location but by marks such as steadiness, luminosity, pervasion, and sustaining power.
2) Jñāna is said to be svayaṁprakāśa (சுயம்ப்ரகாசம்). In Indian epistemology, consciousness is self-illuminating: it reveals objects and also reveals itself without an external instrument. The Siddhar implication is practical: liberation is not produced; it is unveiled when obscurations (habit, desire, conceptual fixation) subside.
3) Śakti “everywhere” affirms immanence. Yet “இணைந்திணையாது” is deliberately paradoxical: Śakti is inseparable from the Lord (as heat from fire) and still not a ‘paired’ second entity. This preserves nonduality while allowing experiential plurality. It can also hint at yogic practice: prāṇa/kuṇḍalinī pervades the body, yet the realized state is not ‘joined’ to objects by craving or identification.
4) The final line shifts from metaphysics to support: the Lord’s ‘vali’ (force/strength) sustains all forces. This can include bodily strength (health), vital power (prāṇa), mental endurance, and the alchemical sense of an inner sustaining ‘fire’ or potency that holds the system together. “வீறு” can indicate vigor, splendor, or sovereign power—suggesting a substratum that carries the cosmos without strain.