இருமூன்று துப்பு ளடக்கி அருகான பட்டை யிடித்து
கருமூன்று கானல் முடக்கி கருவாவின் பட்டை பொடித்து
அருமூன்று பாவம் மடக்கி அறமூன்றும் அகத்து ளொடுக்கி
தருமூன்று வடிவ மகற்றி தவமூண்டு காய்ச்சு துடக்கி
irumūṉṟu tuppu ḷaṭakki arukāṉa paṭṭai yiṭittu
karumūṉṟu kāṉal muṭakki karuvāviṉ paṭṭai poṭittu
arumūṉṟu pāvam maṭakki aṟamūṉṟum akattu ḷoṭukki
tarumūṉṟu vaṭiva makatṟi tavamūṇṭu kāyccu tuṭakki
Restrain the “two–three” spittle/discharge, and pound the bark of arukāṉ.
Block the “black three” mirage/illusion, and powder the bark of karuvāvi.
Subdue/fold the “rare three” sins, and press/contain the threefold virtue (aram) within.
Remove the “dharma three” forms, and, with austerity ripened, begin the heating/cooking (process).
Bring under control the dual-and-triple movements (of breath, humors, or inner currents) and begin the work of grinding down the outer “rinds” (protective coverings) that bind awareness.
Stop the threefold darkened delusion that appears as a mirage, and further refine what is coarse into a subtle powder.
Conquer the three deep impurities called “sins,” and internalize a threefold discipline of virtue.
Then cast off the three forms/conditions that define embodied existence, and ignite tapas—the inner heat—so the transformation can be “cooked” to completion.
The verse is structured like a Siddhar recipe that deliberately braids two registers: (1) outward pharmaco-alchemical instruction (pounding bark, powdering, heating) and (2) inward yogic purification (restraint, ending delusion, conquering impurities, transcending forms). Siddhar texts often present laboratory operations as ciphers for inner operations; “bark” (paṭṭai) can signify both medicinal rind and the protective/outer layer of the self that must be stripped and pulverized.
The repeated numerical markers—“two–three,” “black three,” “rare three,” “dharma three”—invite multiple Siddha/Śaiva triadic mappings. The “three sins” can align with the three malas (āṇava, karma, māyā) or with a threefold moral stain (thought–speech–deed). “Mirage” (kāṉal) is a standard metaphor for māyā: what seems real from a distance but vanishes on approach. The instruction to “block” the mirage implies stabilizing perception so the mind no longer projects.
The final line’s “heating/cooking” (kāyccu) can refer to calcination/processing in rasavāda (mineral/metal medicine) and simultaneously to tapas or kuṇḍalinī-agni (inner fire). In both readings, heat is what completes transmutation: in the lab it fixes and matures a compound; in yoga it digests impurity, consolidates prāṇa, and supports realization. The arc of the verse thus moves from bodily regulation → cognitive de-illusionment → ethical/ontological purification → transformative inner heat, culminating in a state implied (but not stated) as siddhi/attainment.