காய்ச்சியதோர் நறும்பாலில் சீனி சேர்த்துக்
கற்கண்டுப் பொடிதூவிக் களிப்பி னோடே
ஆச்சியவள் முலைப்பாலி னருமை கூட்டி
அதனோடே குங்குமப்பூக் கமகம் கூட்டித்
காய்ச்சியவள் காத்தாயி உமையா என்னை
சாவித்ரீ காயித்ரீ சகல மாதா
பாய்ச்சியவள் பாதத்தே பகிர்ந்திட் டாயேல்
பாகமடா பகற்கனவும் பலிக்கும் பாரே
Kaaychiyathor narumpaalil cheeni serththuk
Karkandup podiththoovik kalippi nodae
Aachchiyaval mulaippaali narumai kootti
Athannodae kungumappook kamagam koottith
Kaaychiyaval kaaththaayi umaiyaa ennai
Saavithree kaayithree sagala maathaa
Paaychiyaval paathaththae pakirnthid taayael
Paagamadaa pakarkanavum palikkum paarae.
Into some fragrant milk that has been boiled, add sugar;
sprinkle powdered rock-candy, and (do it) with delight.
Add the preciousness of that chaste woman’s breast-milk;
along with that, add saffron-flower and “kamakam” (a fragrant substance).
She who boiled it—Kaathayi, Uma—to me,
Savitri, Gayatri, the Mother of all:
if you portion it out / distribute it at the feet of the one who poured (it),
it becomes a boon—see, even day-dreams will bear fruit.
Prepare a sweet, perfumed milk-mixture: boiled fragrant milk, sweetened with sugar and rock-candy, enriched with the ‘value’ of maternal/breast-milk, and scented with saffron and an added fragrance (“kamakam”).
Recognize the one who ‘cooks’ and ‘bestows’ it as Shakti herself—Kaathayi/Umai, Savitri/Gayatri, the universal Mother. If the prepared portion is offered and shared at her feet (or at the feet of the one through whom her grace flows), it turns into an efficacious ‘pākam’ (cooked elixir/boon): even what seems merely imagined in daylight is said to become attainable.
On the surface the verse reads like a recipe for a milk-based offering (or medicine): milk boiled, sweeteners added, then rare/precious additives (breast-milk; saffron; a fragrance). In Siddhar diction, however, “pākam” (the cooked syrup/elixir) often also signals an alchemical or yogic ‘cooking’—a transformation produced by heat/tapas, concentration, and grace.
The ingredients can be read in two simultaneous registers: 1) Ritual/medicinal: sweetened milk with aromatic substances resembles prasāda or a strengthening tonic; breast-milk is portrayed as the pinnacle of nourishment and tenderness (“arumai”—rarity/value). 2) Inner-yogic/alchemical: “milk” can hint at refined essence (ojas/amṛta-like nourishment), “sweetness” at bliss (ānanda) and the softening of inner austerity, aromatics (saffron/musk-like scent) at subtle ‘fragrance’—the sign of purified nāḍi/prāṇa and sanctified body. The repeated stress on “boiling/cooking” points to the necessity of heat: disciplined practice that ‘matures’ raw substances into a potent essence.
The goddess-list—Kaathayi (often a local fierce/guardian Mother), Uma (Śakti as Pārvatī), Savitri and Gayatri (mantra-deities linked with solar intelligence and transformative chanting), “Sakala Mātā” (Mother of all)—frames the entire preparation as dependent on Śakti. Offering “at the feet” indicates surrender, grounding, and transmission: the efficacy is not merely chemical, but granted through devotion/lineage contact. The concluding promise that “even daytime dreams will bear fruit” can be read as (a) worldly wish-fulfillment through divine favor, or (b) siddhi-like potency where intention, mantra, and matured inner essence converge to make the ‘unreal’ become real.