மதிவளை மதிபதி வசிகண பதியே
சிவசிவ சிவைசிவை யருளயன் விதியே
சிவதிரு வசிமக ளுடனரி யருளே
சிவசிவ சிவைசிவை யருளயன் விதியே
சிவநெறி ருதிரினி ருதிரன திசையே
MadhivaLai madhipathi vasigaNa pathiyE
Sivashiva sivaishivai yaruLayan vidhiyE
Sivathiru vasimaga LuDanari yaruLE
Sivashiva sivaishivai yaruLayan vidhiyE
Sivaneri rudhirini rudhirana dhisaiyE
O Lord of the moon-ring (or mind’s net), Lord of the Moon, Lord of the vasi-gaṇa (the troop/host under subduing or enchantment):
“Siva, Siva; Sivai, Sivai”—O decree/ordinance (vidhi) that is grace.
O grace—(to be) known/recognized with Siva’s sacred Vasi-maiden (or: with Siva’s holy Vasi-makal, with Ari/Hari).
“Siva, Siva; Sivai, Sivai”—O decree/ordinance that is grace.
In the Siva-way/path: Rudrini; in the direction/quarter of Rudra.
You who rule the lunar principle—mind/intellect and its enclosing ‘ring/net’—and who command the forces that can subdue and bind, establish in me the very ‘law’ of grace.
Through the paired invocation “Siva—Sivai,” let grace be realized in the inseparable presence of Siva with his feminine power.
Lead the practitioner on Siva’s inner path where Rudrini (the feminine Rudra-power) operates—toward the Rudra-direction, i.e., the current/quarter aligned with Rudra’s transformative force.
The verse is structured like a mantra rather than a narrative: repeated vocatives (“Siva, Siva; Sivai, Sivai”) function as japa, using sound to invoke a nondual polarity—Siva as pure consciousness and Sivai as its inseparable power (Śakti). In Siddhar idiom, this pairing is not merely devotional; it signals that liberation/medicine/alchemy require the union of principle and power.
“Moon” language (madi/mathi) typically encodes the mind and its cool, reflective cognition; a “ring/net” (valai) can imply the mind’s enclosure—either the circular orbiting of thoughts or the net of fascination that traps awareness. Calling Siva the “lord of the moon” therefore points to mastery over mind and breath (since lunar symbolism often overlaps with ida-nādi and cooling prāṇa).
The phrase “vasi-gaṇa” can be read as (a) hosts that are ‘brought under control’ (vasi = subdue/enchant; gaṇa = troop), implying governance over sense-forces, inner impulses, or subtle beings; or (b) a cryptic allusion to Vasi/Vasiṣṭha-lineage. In either case, it frames the addressed deity as the one who can command binding powers—turning them from bondage into disciplined yogic force.
“Vidhi” is deliberately double-edged in Tamil-Sanskritic usage: it can mean fate/ordinance, ritual injunction, or even the Creator (Brahmā). By calling Siva “vidhi that is grace,” the verse folds determinism into compassion: what appears as ‘law/fate’ is, at the realized level, arul (grace) itself.
The closing line introduces “Rudrini / Rudra’s direction.” Rudrini may indicate a Śakti-form of Rudra, a named current/nādi in subtle anatomy, or a blood/heat-coded power (rudhira association) used in Siddhar medical-alchemical symbolism for transformative vitality. “Direction” (thisai) can mean a literal quarter (a Rudra-dik) or a yogic ‘bearing’—the orientation of practice toward the fierce purifying principle that dissolves impurities and grants siddhi.
Overall, the verse compresses a practice-instruction into an invocation: conquer the lunar mind, bring the inner forces under rule, and realize grace as the living ordinance of the Siva–Sivai unity, moving in alignment with Rudra/Rudrini’s transformative current.