ஹம் ஹௌஸுப் ப்ரம்த்ரம்த்ரீம் ப்ரேதமைந்து
அப்பப்பா பௌத்தநெறி யாம் ஸ்மஸானம்
ஹம்மாமஹ: சிவசவஸிம் மாஸனந்தான்
அதனிதயத் திருக்கின்றா ளாத்யா வாலை
இம்மிவளைப் பணிந்திட்டால் பின்னால் நிற்கும்
ஏகபர கேவலமாம் சிவத்தைக் காட்டி
சம்மெனவே சமாதிநிலை தன்னை யூட்டித்
தான்காத்துச் சகஜநிலை தருவாள் காணே
ham hausup pramthramthreem prethamainthu
appappaa bouththaneri yaam smasaanaam
hammaamaha: sivasavasim maasananthaan
athanithayath thirukkinraa laathyaa vaalai
immivalai paninthittaal pinnaal nirkum
aekapara kaevelamaam sivaththaik kaatti
sammenavae samaathinilai thannai yoottith
thaankaaththu sakajanilai tharuvaal kaaṇae
“Ham, hausub, bram-thram-thrīm—(upon) the five pretas (corpses/spirits).
Alas! the Bauddha (Buddhist) path is (like) the cremation-ground.
‘Hammāmahaḥ’—as Śiva-Śava (Śiva-as-corpse), the one whose delight is the śmaśāna.
In its very heart sits the Primordial Maiden (Ādyā …).
If one bows to this maiden, she will stand behind (as support).
Showing the One, the Supreme, the stainless (kevala) Śiva,
She will quietly feed/instill the state called samādhi,
And, guarding (one) herself, she will grant sahaja-state—indeed.”
By means of cryptic seed-syllables and cremation-ground imagery, the verse points to a śākta-tantric yogic method: when the aspirant reveres the primordial feminine power dwelling in the heart, that power becomes one’s unseen support, reveals the non-dual, “pure” Śiva, settles the mind into samādhi, and finally stabilizes it as sahaja (natural, effortless abidance). The “cremation ground” is read not merely as an outer cemetery but as the inner site where fear, ego, and attachment are burned away; only then does inert “Śiva-as-corpse” become living consciousness through Śakti.
1) Mantric code and tantra: The opening cluster (“ham… haus… …thrīm”) functions like a mantra-string rather than ordinary Tamil. Such syllables (bīja) are often used to invoke/activate specific energies: ‘ham’ is commonly linked with śiva-principle/breath/ether-center; ‘thrīm’ is widely used in śrī-vidyā/Tripurā contexts; the middle syllables are deliberately obscured, as Siddhar texts sometimes hide operative sequences.
2) Cremation-ground (śmaśāna) symbolism: In Śaiva–Śākta tantra the śmaśāna is the place where all social identity ends. Philosophically it stands for the inner field where the “I” that clings to name/form is reduced to ash. The verse’s claim that the “Bauddha path is the cremation ground” can be read as (a) a reference to Buddhist tantric/charṇel-ground discipline, or (b) a pointer to the Bauddha emphasis on śūnyatā (emptiness), where conceptual constructions are ‘dead’—a kind of inner cemetery of views.
3) Śiva–Śava doctrine: “Śiva as śava (corpse)” is a classic non-dual Śākta teaching: without Śakti, Śiva is inert; without Śiva, Śakti has no ground. The “delight of the cremation ground” evokes Bhairava/Śiva as the one who abides where ordinary minds recoil—i.e., in the radical truth of impermanence and the ending of ego.
4) The ‘Primordial Maiden’ in the heart: The line locating the feminine principle in the ‘heart’ indicates an interiorized temple: the hṛdaya/heart-lotus as the seat of consciousness where Śakti is enthroned. Devotion here is not merely ritual worship but sustained inward reverence and surrender to the guiding intelligence of practice.
5) Fruit: samādhi to sahaja: The verse distinguishes a conferred/entered samādhi (a state ‘fed/installed’) from sahaja (stable natural abidance). In many Siddhar/yogic mappings, samādhi can be episodic, whereas sahaja is the integrated, protected, unforced continuity of realization in daily life.
6) Non-dual telos: “eka-para kevala Śiva” frames the goal as singular, supreme, and ‘pure/isolated’—not as a deity among others but as undivided reality disclosed when the inner funeral pyre has consumed grasping.