தாயாவாள் தந்தைசிவம் தனைக்காட்டி யவனுக்கே
சேயாவாள் சித்தத்தே தேவடியா ளாய்நிற்பாள்
ஏயாவாள் எனச்சவமா யேறியசைய் யோகத்தே
ஸ்ரீயாவாள் சிவன்சித்தன் தேவியடா சித்தினியே
thaayaavaaL thanthaisivam thanaikkaatti yavanukkE
sEyaavaaL siththaththE thEvadiyaa LaaynhiRpaaL
EyaavaaL enachchavamaa yERiyasaiy yOkaththE
sriyaavaaL sivansiththan thEviyadaa siththiniyE
She is the Mother—revealing (or pointing out) Father Śiva, to him alone.
She is the Daughter—standing within the mind as the Devi, as the one who serves at the divine feet.
She is the fitting/true one—in that yoga where, “as a corpse,” one climbs/rises and moves.
She is Śrī—she is the goddess of Śivaṉ-siddhaṉ; O Siddhinī (O Lady of siddhi/attainment).
The Siddhar speaks of one Shakti who takes many relational faces: as Mother she discloses Shiva-consciousness to the chosen seeker; as Daughter she becomes the intimate, inward deity established in the practitioner’s mind. In the yoga where the body is treated as a ‘corpse’ (inert without awakened power), she is the force that makes it rise/move—i.e., the animating ascent of yogic power. She is also Śrī, the auspicious siddhi-bestowing Goddess, addressed here as Siddhinī and as the consort/power of “Śivaṉ-siddhaṉ.”
This verse compresses a core Siddhar/Tantric metaphysics into paradoxical family-roles. The “Mother / Father Śiva / Daughter” triad is not ordinary genealogy but a way to say that the same ultimate Power appears as: 1) the source (Mother), 2) pure consciousness (Father Śiva), and 3) the immanent, approachable presence within the sādhaka (Daughter/Devi in the mind).
The line invoking “corpse” (savam) is a classic Śaiva-Shākta clue: Śiva without Śakti is often described as a śava—motionless, inert. In yogic terms, the unawakened body-mind is likewise ‘corpse-like’: alive biologically yet spiritually unaroused, not “moving upward.” The “yoga where the corpse rises/moves” can therefore indicate the awakening and ascent of inner power (often mapped to kuṇḍalinī or prāṇic ascent), which converts inertness into living realization.
“Devadiyāl” (“handmaid at the divine feet”) adds a devotional discipline inside an otherwise non-dual frame: the power that is ultimately identical with liberation is also approached through humility, service, and inner worship. “Śrī” signals auspicious fullness—prosperity, radiance, completion—suggesting that realization is not mere negation but a perfected state. Addressing her as “Siddhinī” keeps the Siddhar’s emphasis: the Goddess is not only an object of praise but the operative agency by which siddhi (attainment/realization) is achieved.