பாரப்பா பூநாகம் பொங்கும் பொங்கும்
பதமப்பா ஐங்கோலக் கருவின் மையில்
சேரப்பா பொன்னாகும் கண்ணி யோடே
செறிவப்பா அமுரியெனும் தேற்றான் வித்தே
நேரப்பா மணத்திட்ட காளிப் பாலை
நெறியப்பா பேய்த்துமட்டிக் கும்மட்டிச் சாறு
தேரப்பா கிழவேம்புக் கதலிக் கல்லில்
சேகரமாம் ரஸமணியின் திகழ்வு தானே
Paarappaa poonaagam pongum pongum
Pathamappaa aingolak karuvin maiyil
Serappaa ponnaagum kanni yode
Serivappaa amuriyenum thetraan vithe
Nerappaa manaththitta kaali paalai
Neriyappaa peyththumattik kummattich saaru
Therappaa kizhavempuk kathalik kallil
Segaramaam rasamaniyin thigazhvu thaane.
“See, the pū-nāgam bubbles, bubbles.
Set it, in the ‘ink’ (dark paste/blackness) of the five-hued womb.
Join it with the maiden that becomes gold.
Make it dense—(with) the seed of the clarified essence called ‘Amuri’.
Bring it to measure/proper time—(with) the fragrant ‘Kāli-milk’.
By the proper method—(with) the juice of pey-tumatti and kummatti.
Choose/verify (it) on an old neem (base) and in/with a kathali-stone.
That indeed is the shining manifestation of the Rasamaṇi-gem that is gathered (from it).”
The verse describes a rasavāda (Siddhar iatro-alchemy) operation in which “pū-nāgam” (likely mercury in its serpentine, volatile aspect) is made to “boil/rise,” then fixed and transformed by combining it with a “maiden” substance that “turns to gold” (often read as sulfur/śakti or a purifying co-agent), together with a concentrated distillate called “amuri.” The work is conducted through measured heating/time and repeated triturations using specific plant milks/juices (notably “Kāli-pāl,” umattai-related and kummatti juices), ground and tested on neem and “kathali-kal.” The intended end-product is a stabilized mercurial ‘gem’ (rasamaṇi)—a condensed, radiant essence used for rejuvenation, medicine, and the Siddhar ideal of making the volatile (restless) become steady (fixed).
Siddhar texts often let laboratory instruction and inner-yoga instruction overlap. On the outer level, the “serpent” that surges is mercury’s restless volatility: it rises, foams, and refuses containment unless disciplined by method (neṟi), correct proportion/time (nēram/padam), and suitable co-agents.
On the inner level, the same imagery can point to kuṇḍalinī/uyir-neruppu: an ascending force that “bubbles up,” requiring containment within a “womb” (karu) structured by the ‘five’ (aiṅkōlam)—suggesting the five elements, five breaths, or five-fold bodily constituents. The “maiden” then becomes the stabilizing śakti-principle (or the purifying partner-force) that converts raw potency into “gold,” i.e., perfected vitality and clarity. “Amuri” as a ‘clarified essence’ can be read both as an actual distillate used to process mercury and as the subtle nectar/essence that results when inner heat and discipline refine the body-mind.
Neem and the specified plant juices imply both pharmacological and symbolic functions: bitterness/antitoxicity (neem), intoxicant/poison-transforming motifs (umattai/datura-like references), and latex/milk as binding, coagulating, or ‘fixing’ media. The culmination—rasamaṇi’s “radiance”—is the Siddhar claim that properly tamed poison becomes medicine, and properly restrained volatility becomes enduring siddhi (steadfastness, longevity, and efficacy).