அம் மா மிம் க்ரீம் க்ரீம் க்ரீம் அப்பா லப்பால்
ஈ மும் ஹும் ஹும் ஹும் ஹும் மெனவப் பாலே
ரும் ஹ்ரீம் ரூம் தம் லும்நீம் லூம் நேம் ஐம்
கீம் ஏம் லீம் ஓம் கேம் ஔம் க்ரீம் அம் க்ரீம்
அம்மஹ:க்ரீமென வேநந் நான்கா வந்த
அம்மணிப்பீ டங்களவை களையே பற்றி
அம்மாம் ஹும் ஹூம் ஹூமிம் மீம் ஹ்ரீம் ஹ்ரீம்
உம் ஸ்வ்ரம் ஊம் ஹ்ராம்யம் ஹூம் ரம் ஹூம் லம்
am maa mim kreem kreem kreem appaa lappaal
ee mum hum hum hum hum menavap paale
rum hreemm room tham lumneem loom nem aim
keem aem leem om kem aum kreem am kreem
ammah:kreemena venan naangaa vantha
ammanippee dangalavai kalaiye patri
ammaam hum hoom hoomim meem hreemm hreemm
um svram oom hraamyam hoom ram hoom lam
“Am mā mīm krīm krīm krīm … appā … lappāl.
Īm mum hum hum hum hum,” thus, “with/into milk (pālē).
Rum hrīm rūm tam lum nīm lūm nēm aim;
Kīm ēm līm ōm kēm auṁ krīm am krīm.
Saying, “ammaḥ: krīm,” (one called) Vēnan came as ‘fourfold’ (nāngā).
Holding fast to the Mother’s jewel-seats/pedestals (ammaṇi-pīṭaṅgaḷ).
“Am(m)ām hum hūm hūmīm mīm hrīm hrīm;
Um svaram ūm hrāmyam hūm ram hūm lam.”
A tightly packed garland of bīja-syllables is given as a Śakti-invocation: the Mother (Amman) is called through fierce/attractive power (krīm), inner radiance and binding potency (hrīm), and protective sealing (hum). The instruction-like phrase “pālē” suggests the mantra is to be sounded “in/with milk” (either literally to charge a substance, or symbolically to internalize it as nourishing nectar). The “fourfold coming” hints at the descent/establishment of the Goddess into a fourfold field—four directions, four quarters of the body, or a four-part ritual placement—after which she is said to take hold of (or be fixed upon) the inner pīṭhas (“jewel-seats”), i.e., subtle stations in the body where mantra is installed (nyāsa-like). The closing syllables (notably ram, lam) gesture toward elemental grounding and stabilization of the sādhaka once the Mother is installed.
1) What the text primarily is: This is not discursive poetry but a siddhar-style “mantra register”—seed-syllables written in Tamil phonetics. In such verses the “meaning” is deliberately compressed: the sound is the operation.
2) Sound as medicine/alchemy: Siddhar traditions often treat mantra as a subtle reagent. If “pālē” is taken literally as milk, the verse may encode a practice of charging milk (a cooling, ojas-building substance) with Śakti-bījas—milk becoming a carrier of mantric “heat” and “coolness” combined, a classic siddha alchemical idea (transforming ordinary matter by a subtle catalyst). If “milk” is symbolic, it points to amṛta/nectar (inner secretion) or to “nourishment” of prāṇa through sonic ingestion.
3) Yogic anatomy (pīṭha as body-seat): “Ammaṇi-pīṭaṅgaḷ” can be read as “jewel seats/pedestals of the Mother.” In tantric-yogic logic, pīṭhas are not only sacred geographic sites but also interior stations—joints, marmas, cakra-loci, or bindu-points—where Śakti is installed by sound (nyāsa). “Grasping/holding the pīṭhas” then means fixing attention and prāṇa so the invoked power does not dissipate.
4) The ‘fourfold coming’: “nāngā” (“as four”) can indicate (a) four directions/quadrants of protective enclosure, (b) four states of consciousness, (c) four functional divisions in ritual placement, or (d) four petals/segments of a particular inner center. The verse does not resolve which; the ambiguity is typical and may be intentional.
5) Bīja semantics (kept cautious): krīm is widely associated with fierce Śakti/Kālī-type attraction and cutting power; hrīm with inner luminosity/Śakti of the heart and “binding” splendor; aim with cognition/Śakti of speech (often Sarasvatī); hum with sealing, protection, and warding. The appearance of ōm/auṁ marks a universal “opening/closure” frame. The ending ram/lam are commonly elemental markers (fire/earth) used to stabilize and ground what has been awakened. “svaram” emphasizes correct intonation—tone as the carrier of efficacy.
Overall, the verse functions as a cryptic operational key: invoke → install → stabilize, using sound as the primary technology, with a possible secondary use of charged substance (milk/nectar) as vehicle.