குரு வரக் கூடயிருந்து தருவது பெரிய மருந்து
குரு பரன் நாடும் விருந்து குளிர் குகை யமுத மருந்து
குரு பதிக் கோணம் வரைந்து குரு நிலை தன்னை யறிந்து
குரு பதம் குறைவிலா விந்து குண விதம் சொல்லல் மிகுந்தே
kuru varak koodayirundu tharuvathu periya marundu
kuru paran naadum virundu kulir kugai yamudha marundu
kuru padhik konam varainthu kuru nilai thannai yarinthu
kuru padham kuraivilaa vindhu guna vidham sollal migundhe.
“To remain together when the Guru comes—what (he) gives is a great medicine.
The feast that the Supreme Guru seeks: in the cool cave (is) the ambrosial medicine.
Drawing the Guru’s seat/abode as a triangle, and knowing the Guru-state itself,
The Guru’s ‘foot/step’ is the faultless bindu; the telling of its qualities and method is abundant.”
The Siddhar says: when one abides in the Guru’s presence (outer or inner), what is received is not ordinary advice but a ‘great medicine’—an initiatory remedy that heals the root condition of bondage. The Supreme Guru longs for (or reveals) an inner “feast”: within the cool, hidden cave of yogic interiority there is an amṛta-like elixir. By contemplating/inscribing the Guru’s “seat” as a triangle (a yantric sign of power, union, or the threefold channels), and by discerning the Guru’s true state, one reaches the “Guru’s foot”—the stable foundation—identified with an undiminishing bindu/essence. Its qualities and the way of working with it are said to be vast, even beyond full telling.
1) “Great medicine” (பெரிய மருந்து): In Siddhar idiom, “medicine” can mean (a) an actual herbal/mineral/alchemical preparation, (b) mantra-dīkṣā and a corrective yogic regimen, and (c) the transformative “kāyakalpa” principle—rejuvenation through transmutation of bodily and mental essences. Calling it “great” implies a root-level remedy rather than symptomatic relief.
2) “Feast” (விருந்து) and “cool cave” (குளிர் குகை): The “feast” can be read as inner nourishment—amṛta/nectar, bliss, or the subtle satisfaction of the Supreme principle. The “cave” is a standard image for an interior locus: commonly the heart-cave (hṛdaya-guha), the cranial vault where nectar is said to drip, or the sealed interior of suṣumṇā. “Coolness” suggests pacification of heat (tāpam), calming of passions, or the cooling/soma aspect of yogic alchemy.
3) “Drawing the triangle” (கோணம் வரைந்து): Siddhar texts often encode practice through geometry. A triangle can signify: - a yantra of Śakti (downward triangle) or Śiva-Śakti conjunction (interlocking triangles), - the triad of iḍā–piṅgalā–suṣumṇā, - the three guṇas, or a threefold discipline (body–breath–mind). “Drawing” may be literal (diagram/yantra) or contemplative (placing the mind into a triangular configuration/seat).
4) “Guru’s foot/step” as bindu (குரு பதம் … விந்து): “Padam” can be ‘foot’ (foundation, refuge) and also ‘state/plane’ (a realized station). “Bindu” can be semen/seed-essence, a luminous point, or a drop of nectar. Siddhar physiology frequently links conserved and transmuted bindu to ojas/tejas and to amṛta production—hence “undiminishing” (குறைவிலா). The verse leaves open whether this is a sexual-physical doctrine (retention/transmutation), a purely yogic symbol (one-pointed consciousness), or both simultaneously—as is typical in Siddhar cryptic style.
5) “Its qualities and method are abundant”: The closing suggests that the bindu/doctrine is vast and traditionally taught through guarded instruction, not fully exhausted by words. It also hints at a lineage-context: what is “given” is transmitted in proximity (“remaining together”) and through lived practice, not merely explanation.