ராசமன்னார் க்ஷேத்திரத்தில் வந்ததாலே
ரங்கென்ன ராவிருளைப் போக்க வேதான்
ராசகோ பாலனவன் செல்வ மீந்தான்
ராமநாதன் வாக்கின் வித்தை தந்தான்
ராசலக்ஷ்மி தான்வளர்த்தா ளிந்தப் பிள்ளை
ராகவனே காரைநகர்ச் சித்தன் னானே
ராசரஸ வாதவித்தை யோக வித்தை
ரம்யமுறுங் கனகவைப்பைக் கழறினேனே
Raasamannaar kshethraththil vanthathaale
rangenna raavirulaip pokka vethaann
raasako paalanavan selv meen-thaan
raamanaathan vaakkin viththai thanthaan.
raasalakshmi thaanvalarththaa lindhap pillai
raagavane kaarainagarc chiththan naane
raasarasa vaathaviththai yoga viththai
ramyamurung kanakavaippaik kazharinene.
Because I came to the kṣetra (sacred field/holy place) of the “Rāsa-mannar” (the King of Rasa/mercury, or a king so named),
Ranga—(or the one called Ranga)—came to drive away the dark night.
Rāsa-Gopālan gave (bestowed) wealth.
Rāmanāthan gave the “word’s art” (the potency/technique of speech).
Rāsa-Lakṣmī herself raised this child;
I am Rāghavan—the Siddhan of the city of Karai.
The arts of rasa-alchemy and the art of yoga—
I have spoken out / disclosed, and (thus) extracted the lovely store of gold.
Having entered the “field” where Rasa (mercury / the subtle essence) rules, the deep darkness of ignorance was dispelled by the sovereign presence named “Ranga.”
The sustaining power called “Rasa-Gopālan” granted true prosperity, and “Rāmanāthan” conferred the siddhi of the Word (mantra, incisive speech, or awakened vāṅmayam).
Nourished by “Rāsa-Lakṣmī” (the śakti of Rasa/wealth), this embodied seeker matured;
I—Rāghavan, the Karai-nagar Siddha—have set forth both rasavāda (alchemical discipline) and yoga,
revealing the “gold-treasure”: either literal transmuted gold, or the inner, luminous wealth born of perfected practice.
This verse reads like a Siddhar’s self-situating prologue: he names a sacred kṣetra, divine/guru agencies, and the twin sciences he transmits—rasavāda (mercury-centered alchemy) and yoga. In Siddhar idiom, “dark night” typically signals avidyā (ignorance) and the heaviness of embodied limitation; its removal suggests initiation or awakening. “Rāmanāthan” strongly evokes the Śiva-form at Rāmeśvaram; the “art of speech” can mean mantra-dīkṣā, mastery of vākk-siddhi (speech that ‘becomes true’), or an esoteric method where sound/vibration catalyzes inner transformation. “Rāsa-Lakṣmī” fuses alchemical ‘rasa’ with Lakṣmī (prosperity), pointing both to material success in laboratory work and to a subtler prosperity: ojas/tejas, stabilized prāṇa, and the flourishing of inner śakti.
“Kanaka-vaippu” (a deposit/hoard of gold) is a classic double-sign: it can be a literal claim of transmutation (mercury → gold), but also a metaphor for the ‘gold’ of perfected consciousness—immortality-aimed kāya-siddhi, refined bodily essences, or the imperishable wealth of realization. The verse intentionally keeps both readings available, consistent with Siddhar cryptic pedagogy: outwardly alchemical, inwardly yogic, with the same vocabulary serving both domains.