அஞ்சக்க ரத்தினுடை யுளவு சொன்னேன்
அத்துடனோம் கூடிவரு மாறெழுத்தே
அஞ்சக் கரத்தானுக் கெட்டெழுத்தே
அதுதானோம் நமநாரா யண மென்றோதே
அஞ்சங்க ரத்தனுடை யோமைம் மௌம்ஸம்
ஆறிரண்டு கரன் நமஃகு மாராயன்ஸ்ரீம்
விஞ்சங்கு லச்சரவ ணாயபவ வோம்
விறல்யாவும் சக்திதரும் வியப்பே கண்டீர்
anjakka raththinudai yuLavu sonnEn
aththudanOm kUdivaru mARezhuththE
anjak karaththAnuk kettEzhuththE
adhuthAnOm nama nArA yaNa menROdhE
anjangga raththanudai yOmaim moumsam
ARiraNDu karan namahku mArAyan srIm
viNYcangu laccharava NAyabava vOm
viRal yAvum sakthitharum viyappE kaNdIr
I have spoken of the inner “measure/secret” of the five-(kara/hand/letter) jewel.
With that, “Om” joins and becomes the six-letter (formula).
For the five-handed One, it is the eight-letter (formula).
That indeed is what is uttered as “Nama-Nārāyaṇa”.
(Next:) the fivefold jewel—“Om, Aim, Maum, Sam”.
(And:) “Namah, Kumārāyan, Śrīm”—(the) six-and-two (count), (O) bearer of hands.
Surpassing/expanding (those) letters: “Saravaṇa-bhava Om”.
Behold the wonder: it gives strength/power to every finger (and to all valour).
The Siddhar treats mantras as “jewels” whose potency is unlocked by knowing their letter-count and how they combine.
He alludes first to a “five-letter jewel” (commonly read as the pañcākṣara mantra), then says that when it is joined with the Pranava “Om” it becomes a “six-letter” form (a standard Siddhar way of indicating a mantra expanded by Om).
He then turns to the “eight-letter” mantra belonging to the “five-handed” deity, explicitly naming it as the Nārāyaṇa formula (i.e., the aṣṭākṣara tradition around Nārāyaṇa).
After that he lists a set of seed-syllables (bīja)—Om + Aim + Maum + Sam—completed/empowered with Śrīm, and then brings in a Skanda/Murukaṉ current through “Saravaṇa-bhava” with Om.
The closing claim is practical: these letter-jewels, when correctly known/recited, confer śakti—either literally to the fingers (suggesting japa-counting, mudrā, or yogic nerve-force) or more generally to one’s courage and embodied power.
1) Letters as “subtle substances” (akṣara-dravya) The verse speaks in the Siddhar idiom where mantra is not merely speech but a condensed “substance” or “jewel” (ratna). “Measure/secret” (உளவு) points to an esoteric instruction: the efficacy depends on correct count, sequence, and joining (கூடிவரு).
2) Numerology as a code for initiation-lineages The numbers—five, six, eight—function as shorthand for recognized mantra-classes: - “five letters” often signals pañcākṣara usage; - adding “Om” yields a “six-letter” expansion; - “eight letters” signals the aṣṭākṣara current associated (here explicitly) with Nārāyaṇa. Rather than offering devotional poetry, the Siddhar compresses a syllabus of mantra-technology.
3) Non-sectarian convergence (Śiva–Viṣṇu–Skanda) In Siddhar works it is common to braid streams that later appear as separate sectarian traditions. The verse moves from a five/six-letter current (often read in Śaiva terms) to Nārāyaṇa’s eight-letter formula, and then to Skanda’s “Saravaṇa-bhava”, indicating a practical rather than dogmatic approach: mantras are tools for transforming prāṇa and consciousness.
4) Bīja-syllables and embodied power The listed bījas (Om, Aim, Maum, Sam, with Śrīm) are treated as concentrated forces—speech/knowledge (Aim), stabilizing/transformative vibration (Maum/Sam), and prosperity-lustre (Śrīm). The final line’s reference to “fingers” can be read yogically: japa through finger-counting, activation of nāḍīs through mudrā, or a claim that mantra-shakti becomes tangible in the limbs (siddhi as embodied capacity), while also retaining the plain sense of “valour/strength.”