கூட்டப்பா சரக்கினொடு மர்ம மூலி
கொழுவுக்குள் ளேகொழுவாக் கொழுத்த மூலி
வாட்டப்பா ஏமனையும் சயித்த மூலி
வளமப்பா நாரணானார் கண்ட மூலி
ஆட்டப்பா முந்நான்கு திங்கள் சாற்றை
ஆரம்ப தினம்வார்த்த ரஸத்தைச் சொல்வேன்
பூட்டப்பா பூர்ணலிங்கம் வடித்துக் கண்ட
புகழப்பா வாலைரஸப் பொக்கம் தானே
kūṭṭappā carakkiṉoṭu marma mūli
koḻuvukkuḷ ḷēkoḻuvāk koḻutta mūli
vāṭṭappā ēmaṉaiyum cayitta mūli
vaḷamappā nāraṇāṉār kaṇṭa mūli
āṭṭappā muṉnāṉku tiṅkaḷ cāṟṟai
ārampa tiṉamvārtta rasattaič colvēṉ
pūṭṭappā pūrṇaliṅkam vaṭittuk kaṇṭa
pukaḻappā vālairasap pokkam tāṉē.
“Mix it, O father, together with the ingredients—(that) secret root (marmamūli).
Inside the kozhuvu, becoming ‘kozhuvu’ (itself), the root that grows thick/fat.
Withering (all else), O father—the root that even makes Yama (Death) lie defeated.
Abundant, O father—the root that Nārāyaṇa himself beheld/found.
For three–four months, O father, (take/keep) the extract/juice.
From the very first day, I will tell the strained ‘rasa’ (essence).
Sealing it, O father, (and) distilling, one sees the “pūrṇa-liṅga” (complete liṅga).
Praised, O father—this indeed is the treasure/packet of vāḷai-rasa.”
Combine the (usual) alchemical/medicinal materials with a hidden “secret-root.” In the proper vessel or enclosure (kozhuvu), it thickens and “takes form.” This root is said to overcome Yama—i.e., it is a death-defeating medicine/elixir. It is a substance of divine pedigree, “seen by Nārāyaṇa.” Let its expressed juice mature for three to four months; from the beginning, the prepared/filtered essence (rasa) is to be spoken of (as the method). When the vessel is sealed and the essence is distilled/refined, a perfected product called “pūrṇa-liṅga” is obtained—celebrated as the precious store of “vāḷai-rasa.”
This verse reads as a rasavāda (Siddha alchemy) recipe spoken in the idiom of yogic attainment. On the surface it describes a process: (1) gathering “sarakku” (materials), (2) adding a “marmamūli” (a concealed root/secret catalyst), (3) heating or containing it in a “kozhuvu” (likely a controlled enclosure—often read as a crucible/furnace or a closed space), (4) allowing the “sāṟṟai” (juice/extract) to mature for “three–four months,” and (5) sealing and distilling until a finished form called “pūrṇa-liṅga” appears, praised as the “vāḷai-rasa” treasure.
Siddhar texts commonly let the laboratory and the body mirror each other. The “secret root” can be read simultaneously as (a) a literal botanical/mineral ingredient and (b) a metaphor for the hidden root-power in the body (marmam = secret/vital point; mūli = root), i.e., the concealed life-force that, when “contained” and “sealed,” thickens into stable potency (ojas/strength) and defeats “Yama” (mortality). “Sealing” (pūṭṭu) and “distilling” can indicate both a technical operation (closing a vessel for cooking/sublimation) and an inner discipline (closing leaks of sense and breath, concentrating and refining). “Pūrṇa-liṅga” then holds double force: a concrete alchemical end-product shaped/understood as a liṅga, and a symbol of perfected wholeness (pūrṇa) wherein life-force is stabilized and death is ‘made to lie down.’ The invocation of Nārāyaṇa functions as legitimization: the substance is not ordinary medicine but a divinely witnessed art, yet still guarded by cryptic naming.