ஆதியுட னந்தமா யந்த மாதி
யாதுமிலாச் சோதியா யநாதி யாகி
ஓதியுரை காணாவுள் ளொளியு மாகி
ஒன்றாகி யொன்றொன்றி லொன்றொன் றாகி
வேதமுறும் வேள்வியிலே விண்ணும் மண்ணும்
விரிவாகி யாசூயை நீக்கி யாசின்
போதநெறி கொண்டவுளச் சீர்மை யுள்ளே
பூரணமாங் காரணமாய்ப் பொலிவ தான்மா
aadiyuda nanthamaa yantha maathi
yaathumilaas sothiyaa yanaathi yaagi
othiyurai kaaNaavuL LoLiyu maagi
ondraagi yondrondri londron raagi
veethamuRum veeLviyilE viNNum maNNum
virivaagi yaasooyai neekki yaasin
pOthaneri koNdavuLach seermai yuLLE
pooraNamaang kaaraNamaayp poliva thaanmaa.
Becoming the Beginning—yet also the End—and (again) the beginningless (or endless) primal one;
becoming the Light where there is “nothing at all,” becoming beginningless;
becoming the inner radiance that cannot be pointed to by recited words;
becoming One—one within one, and one becoming one within another;
within the Veda-ordained sacrificial rite, heaven and earth
spread out/expand; removing envy (ācūyai), and (also) removing “ācin/āsi” (term unclear);
within the heart’s excellence that has taken the path of awakening/understanding (bōdha-neṟi),
the Self (āṉmā) shines as the complete (pūrṇa) Cause.
That Reality is spoken of as the primordial source and also the consummation—yet itself without beginning or end.
It is the “light” revealed when all objects and supports fall away, a presence that words and recitations cannot capture.
It is non-dual: the One appearing as one-in-one, and as the one within every one.
When the true sacrifice is performed (whether as Vedic rite or as inner yogic offering), the whole cosmos—heaven and earth—unfolds within.
By expelling envy and the unnamed paired impurity/desire hinted by the cryptic term, and by taking the discipline of awakened knowing,
the purified heart recognizes the Self as the shining, all-completing causal ground.
The verse compresses a Siddhar-style Advaitic theology into the idiom of light, sacrifice, and inner purification.
1) Beginning/end/beginningless: The opening piles “ādi” (primordial) with “antam” (end) and “anādi/anantam” (beginningless/endless). This is a standard paradox used to deny temporal limitation: the Real is described through mutually cancelling markers of time. The aim is not chronology but transcendence of origin-and-dissolution.
2) “Light where nothing exists”: “yādum-ilā cōti” suggests a luminosity revealed when phenomenal content is absent—an experiential pointer to awareness itself (not an external light). Siddhar usage often treats “cōti/jyoti” as the sign of a subtle inner attainment (inner vision at the brow/crown, or the self-luminous nature of consciousness).
3) Beyond words and recitation: “ōti-urai kāṇā” (not seen by chanted/spoken utterance) critiques mere scripturality. It does not necessarily reject Veda; it subordinates verbal authority to direct realization.
4) One-within-one: “oṉṟāki…oṉṟoṉṟil oṉṟoṉṟāki” is a deliberate non-dual formula. It can indicate (a) identity of Self and Absolute, (b) immanence—one reality pervading each ‘one’, and/or (c) the paradox that multiplicity is a play of the One without truly becoming many.
5) Vedic sacrifice as cosmic (and/or internal) expansion: “vēḷvi” (yajña) and “viṇṇum maṇṇum virivāki” (heaven and earth expand) can be read two ways, which Siddhar texts often keep in tension: - Outer reading: the properly performed rite sustains cosmic order. - Inner reading: the ‘sacrifice’ is yogic—offering ego, breath, and sense-fire into inner fire; then inner space opens and the practitioner experiences the macrocosm within the body (microcosm-macrocosm doctrine).
6) Purification: Envy (ācūyai) is named as a psychic toxin obstructing attainment. The following cryptic “ācin/āsi” likely gestures to a paired affliction (commonly desire, attachment, craving, or a subtle impurity). Siddhar instruction frequently couples ethical purification with yogic/alchemical transformation: mental poisons are treated as ‘impurities’ that must be expelled for the inner light to stabilize.
7) Pūrṇa kāraṇa (complete cause): The culmination declares the ātman as the shining “complete cause”—not one cause among others, but the sufficient ground in which effects appear. This aligns with non-dual causality: the Real is the basis of manifestation while itself remaining whole (pūrṇa).