வாணிச்சி யான்ம வி ைவாணிபச்சி
மத்த மாயஞ்சா கவுண் டச்சியே
ஊணிச்சி யூமச்சி ஓம் வலைச்சி
உற்றசிவ மதுரத் துழத்தி கைலை
மாணிச்சி யவ்வள்ளு வச்சி ஞான
வடுகச்சி யேகச்சி வக்கச்சி விண்
காணிச்சி கர்ம வண்ணாத்தி திக்கின்
சேணிச்சி சிகரச்சி வகரச்சியே
vaanicci yaanma vi vainipacchi
mattha maayanjaa kavun dacciye
uunicci yuumacci om valaicci
utrasiva madurath tuzhatthi kailai
maanicci yavvallu vacchi nyaana
vadugacci yegacci vakkacci vin
kaanicci karma vannaaththi thikkin
seenicci sigaracci vakaracciye
“Vāṇicci, Yāṉmavi, Vāṇipacci;
O Kavunṭacciyē—one who is ‘madda/matta’ (dazed, intoxicated) with māyā;
Ūṇicci, Ūmaccī, Om-valaicci;
One who has ‘joined/held fast’ to Śiva—Maturat-tuḻatti—Kailai (Kailāsa);
Māṇicci, that ‘Av-vaḷḷu-vacci’—(toward) jñāna;
Vaṭukacci, Ēkacci, Vakkacci—(toward) the sky (viṇ);
Kāṇicci—(she who deals with) karma—Vaṇṇātti (washerwoman)—in the directions;
Sēṇicci, Cikaracci (peak), Vakaracciyē.”
A cryptic litany strings together many “-acci” figures (women/mothers/forces): they appear as social types, local goddesses, or inner powers. The verse suggests moving through māyā’s intoxication and muteness/obscurity into “Om,” fastening to Śiva, and ascending toward Kailāsa—an image for the summit (cikarā/peak) of realization—while karma is “washed” away in all directions, opening to the expanse of the sky (viṇ).
This verse reads like a coded name-garland rather than ordinary narrative Tamil. The repeated “-acci” (a Tamil honorific for an older woman; also used in folk-deity names) makes the list operate on multiple Siddhar registers at once:
1) **Outer/social register (possible caste–occupation–region markers):** Words like **Vaṇṇātti** (“washerwoman”) and **Vaṭukacci** (“Vaduga/Vaduka woman,” i.e., ‘northerner’/Telugu-associated) can be heard as social categories. A Siddhar may deliberately enumerate such types to collapse distinctions—implying that the same Śakti/Arivu appears through every guise, high/low, pure/impure.
2) **Devotional/folk-Śakti register:** Many South Indian village-Śakti and guardian-deity names end in “-acci.” The verse then becomes an invocation to a constellation of mother-forces, culminating in “Śiva… Kailai,” i.e., Śakti’s movement toward Śiva (union) and the ‘mountain’ of fulfillment.
3) **Inner-yogic register (body as Kailāsa):** “Viṇ” (sky), “tikk(u)” (directions), and “cikar(a)” (peak) naturally map onto yogic ascent imagery: expansion from the bounded body-world to the unbounded sky, purification in all directions (prāṇa spreading through nāḍīs), and arrival at the “peak” (often read as the crown/top of the head). “Om” functions as a seed-sound marking the turn from speech into mantra and from mantra into silence.
4) **Karmic/alchemical hint:** The explicit pairing **“karma—Vaṇṇātti (washerwoman)”** invites a metaphor: karma as soiled cloth, the “washerwoman” as the purifying agency (practice, tapas, grace, inner heat, or discriminative knowledge) that cleans it. Siddhar texts often hide soteriology inside mundane trades.
Because the diction is intentionally opaque and possibly corrupt/variant (several items are not standard lexemes), the safest reading is that the Siddhar is not cataloging literal persons, but using a **coded roster of Śakti-forms/energies** to indicate a process: from māyā’s stupefaction → mantra (“Om”) → fixation in Śiva → ascent to Kailāsa/peak → karmic cleansing → spacious realization (viṇ).