மம் வம் ஹாம் ஸம் காம் காம் லம் ஸம் ப்ரம்
ஹம் ஸீம் லம் தம் நம் ப்ரம் யம் ஸீம் ரம்
தம் லம் ஹ்ரீம் வம் ஹ்ரீம் ஸம் ஸ்வாம் ஹம் ஹாம்
ஸம் ஹம் லம் க்ஷம் மெனநா வெண்பிறையே
ஹும் ஹும் ஹூ மென்றே தான் கும்பகத்தில்
ஓமென வாம் ப்ராஹ்மணியை உச்சா டித்து
இம்மீ மாம் வைஷ்ணவியை இறைஞ்சி மேலே
உம்மூம் ருத் ராணிதனை யுற்றுத் தாழ்ந்து
mam vam haam sam kaam kaam lam sam pram
ham seem lam tham nam pram yam seem ram
tham lam hreem vam hreem sam svaam ham haam
sam ham lam ksham menanaa venpiraiye
hum hum hoo mendrae thaan kumbakaththil
omen(a) vaam praahmaniyai uchchaa diththu
immee maam vaishnaviyai irainji melae
ummoom ruth raanithanai yuttruth thaazhndhu
“mam vam hām sam kām kām lam sam pram / ham sīm lam tam nam pram yam sīm ram / tam lam hrīm vam hrīm sam svām ham hām / sam ham lam kṣam”—so (it says), O white moon!
“In kumbhaka (breath-retention), indeed, say ‘hum hum hū’.
Saying ‘ōm’, (perform) uccāṭana to/with Brahmaṇī.
Bow in reverence to Vaiṣṇavī above.
Approach Rudrāṇī and bow low (in submission).”
A sequence of seed-syllables (bīja-akṣaras) is given as an inner recitation. Addressing the “white moon” (a sign of the lunar/nectar principle within), the verse instructs that during kumbhaka one should repeatedly seal the breath with “hum hum hū,” then stabilize the mind in “ōm.” In that stillness, one invokes (or directs) the force called Brahmaṇī for a cutting-away/expelling action (uccāṭana), reveres Vaiṣṇavī in the upper region, and finally approaches Rudrāṇī with humility—suggesting a graded internal worship or alignment of powers as the prāṇa is restrained and refined.
1) Mantric code rather than discursive Tamil: The opening lines are predominantly bīja-syllables (mam, vam, hām, hrīm, kṣam, etc.). In Siddhar and Śākta-Tantric contexts these function less as “words” and more as sonic keys—often used for nyāsa (placing mantras in the body), cakra-activation, or directing prāṇa through nāḍīs. The verse therefore reads like a technical instruction embedded in a cryptic sound-sequence.
2) Kumbhaka as the alchemical furnace: “Kumbakam” (breath retention) is treated in Siddha-yoga as the core operation by which prāṇa is concentrated, impurities are “burned,” and a subtler essence is extracted. The repetition “hum hum hū” inside kumbhaka implies a forceful inner sealing: HUM is commonly associated with fiery purification/warding and with locking or striking through obstructions in subtle channels.
3) “White moon” (veṇ piṟai) as internal lunar principle: Addressing the “white moon” can be read as (a) the external moon as a metaphor for cool, stabilizing śakti, or (b) the inner “moon” located in the cranial region (often linked with bindu/amṛta). In many yogic-alchemical systems, when prāṇa is raised and steadied, a cooling nectar-like principle is said to drip or be “won,” counterbalancing inner heat. The verse’s lunar address in the midst of kumbhaka instructions supports this internal reading without forcing it.
4) Brahmaṇī–Vaiṣṇavī–Rudrāṇī as graded powers: These names can be read as goddesses (śaktis) corresponding to Brahmā/Viṣṇu/Rudra functions—creation, preservation, dissolution—or as inner presences installed in specific regions of the body during practice. The instruction sequence suggests a progression: first an expelling/cutting operation (uccāṭana) with Brahmaṇī, then reverence to Vaiṣṇavī “above” (mēlē: higher region, possibly upper cakras), and then yielding to Rudrāṇī (dissolving egoic resistance) through bowing/submittting.
5) Uccāṭana as inner surgery: “Uccāṭiththu” can mean a tantric act of driving away/uprooting. In a Siddhar-yogic frame it may refer to expelling vāsanās (latent tendencies), disease-causing doṣas, or obstructive prāṇic knots (granthis). The verse does not specify the target, preserving the traditional ambiguity: it can be read as both spiritual (samskāra-removal) and medical-alchemical (clearing subtle toxins/blocks).
Overall, the verse reads as a compact ritual-yogic protocol: sonic placement (bīja), breath-locking (kumbhaka with HUM), stabilization in OṂ, and the internal alignment of triadic śaktis—culminating in humility before the dissolving power (Rudrāṇī), which in Siddhar language often means surrender of individuality into the non-dual ground.