கோசாரப் பசுபதியி னெழுத்தைந்துக்கும்
குணபதியாம் கணபதியி னெழுத்து நான்கும்
மீசாரக் கோமதிக்கு பீஜம் ரிங்வுங்
மேவியுடன் சங்வங்கென் றேற்றியின்ப
மாசாரத் திருமகட்கே யோமென்றோதி
மாறிவந்து பூசைசெய மதியாங் கண்டீர்
ஆசாரம் பூசார மனைத்தின் சாரம்
அப்பப்பா யில்வாழ்வான் நல்வாழ்வானே
koosaarap pasupathiyi nezhutthainthukkum
kunapathiyaam kanapathiyi nezhutthu naangkum
meesaarak koomathikku beejam ringvung
meviyudan sangvangen rettiyinpa
maasaarath thirumagatkee yoomendrothi
maarivanthu poosaiseiya mathiyaang kandeer
aachaaram poos
For the five letters of Pasupati (Śiva) of “kōsāra/ gōsāra”,
(and) for the four letters of Gaṇapati—who is called the Lord of qualities—,
for Gōmati of “mīsāra”, the bīja (seed-syllable) is “RING” too;
with what is joined, (uttering/raising) “SANGVANG” and taking delight,
for the auspicious Lady, Tirumagaḷ (Lakṣmī), reciting “OM”,
come back/come again and do worship—see (and) understand, O unknowing ones!
The essence of all right conduct and of all priestly worship:
Alas, alas—he who lives at home (as a householder) will be the one who lives well.
Recite Śiva’s five-syllabled formula; recite Gaṇapati’s four-syllabled formula; then employ Gōmati’s bīja (“RING”) together with an additional sound (“SANGVANG”) as prescribed, and finally place “OM” upon/for Tirumagaḷ (Lakṣmī). Do this as a recurring act of worship. This is presented as the distilled core of both ethical discipline (ācāram) and ritual discipline (pūsāram): a householder who keeps to this mantric order will obtain a “good life” (nallvāḻvu)—i.e., an auspicious, steady, well-aligned life.
1) Mantra as “essence” of ācāram and pūjā: The verse equates the heart of outer observance (conduct rules, purity, ritual correctness) with an inner technology: precise sound-sequences (akṣara/bīja) directed to specific deities/powers. For Siddhar discourse, this often means that ethical life and ritual life are not separate; both are modes of aligning the person’s mind–breath–body with order (dharma).
2) The triadic/serial logic (Śiva → Gaṇapati → Śrī/Lakṣmī): - Śiva/Pasupati: placed first, suggesting the ultimate principle, purification, and release. - Gaṇapati: invoked as the “lord of qualities/hosts,” classically the remover of obstacles and the gatekeeper of rites; in yogic readings he also stabilizes the base and the beginnings of practice. - Gōmati/Tirumagaḷ (Lakṣmī): the prosperity/auspiciousness principle, sustaining worldly life; hence the explicit address to the householder (il-vāḻvān). This sequence resembles a practical household sādhanā: clear the ground (Śiva), remove impediments (Gaṇapati), then establish flourishing (Śrī).
3) Numbers (five and four) as coded structure: “Five letters” (Śiva) readily evokes the pañcākṣara; “four letters” (Gaṇapati) may encode a chaturakṣarī form or a compressed seed/name-formula. Siddhar texts frequently use such counts as shorthand for whole mantra-systems and their correlated cosmologies (five elements, five-fold purification; four directions/quarters, four states, or foundational stabilizations).
4) Bīja-syllables (“RING”, “SANGVANG”) as alchemical-yogic “seeds”: The bīja is not merely devotional; it is treated as a sonic catalyst that “plants” a force in the subtle body. In Siddhar idiom, correct sound and correct placement (mental/ritual) transmute the practitioner’s inner condition. The text, however, stays deliberately cryptic about exact phonetics and procedure, indicating a tradition where full instructions are often transmitted orally.
5) “Good life” as a disciplined integration: The closing couplet is not anti-household; it affirms that a well-lived domestic life can be spiritually potent when anchored in disciplined recitation and worship. The “essence” claim implies that elaborate externals are secondary to the correctly ordered inner rite and the conduct that supports it.