போகரஸம் பேட்டையிலே பெண்ணோடேசம்
போகரஸக் கோட்டையிலே புண்ணாகாமல்
யோகரஸம் பேட்டையிலே யுயிரோடேசை
யோகரஸக் கோட்டையிலே யுணர்வு கொண்டே
ஏகரஸம் பேட்டையிலே எந்தா யோடே
இன்பரஸக் கோட்டையிலே புக்கே னந்த
நாகரஸம் பேட்டையிலே நான்கண் டுய்ந்த
ஞானரஸக் கோட்டையினை நாட்டு வேனே
Pōkarasam pēṭṭaiyilē peṇṇōṭēsam
Pōkarasak kōṭṭaiyilē puṇṇākāmal
Yōkarasam pēṭṭaiyilē yuyirōṭēsai
Yōkarasak kōṭṭaiyilē yuṇarvu koṇṭē
Ēkarasam pēṭṭaiyilē entā yōṭē
Inbarasak kōṭṭaiyilē pukkē nanta
Nākarasam pēṭṭaiyilē nāṉkaṇ ṭuynta
Ñānarasak kōṭṭaiyinai nāṭṭu vēnē.
In the pettai (market-town/hamlet) of Bhoga-rasa, there is the “land/region” with the woman.
In the fort of Bhoga-rasa, without becoming a wound/ulcer (without being harmed).
In the pettai of Yoga-rasa, the “land/region” of life (uyir).
In the fort of Yoga-rasa, with awareness (uṇarvu) attained.
In the pettai of Eka-rasa, along with “entāy” (my lord/my dear/parent—addressed intimately).
In the fort of Inba-rasa, I entered and became bliss.
In the pettai of Nāga-rasa, I saw and found rest/relief.
I shall establish (nāṭṭu) the fort of Jñāna-rasa.
In the outward sphere where “bhoga-rasa” operates, the feminine power/sexual field appears; yet when that same force is held within a disciplined, sealed “fort,” enjoyment does not turn into injury or corruption.
In the sphere of “yoga-rasa” lies the seat of life-breath; when it is contained and stabilized, awareness arises.
From there one moves toward “eka-rasa,” the taste of oneness—abiding with the inner Lord/beloved principle.
Having entered the citadel of “inba-rasa,” one is absorbed as bliss.
In the field of “nāga-rasa,” the serpent-force is beheld and one attains repose/settling.
Then the siddhar speaks of founding the final, stable citadel: “jñāna-rasa,” the irreversible essence of knowing.
This verse stacks a sequence of “rasas” (essences/tastes/elixirs), each with a “pettai” and a “kottai.” In Siddhar diction, this pairing can read simultaneously as:
1) Inner-yogic geography: - “Pettai” suggests the open, mixed, worldly zone where energies mingle (desire, breath, impressions). - “Kottai” suggests an inner citadel—contained practice, guarded mind, stabilized prāṇa—where the same energies no longer leak or injure.
2) Alchemical laboratory imagery: - “Kottai” can also imply the sealed vessel/retort or protected furnace-space in which “rasa” (often mercury/elixir) is processed so it does not become “puṇṇu” (ulcer/toxicity/defect). - “Pettai” can imply the preliminary, exposed stage where materials are still “in the open,” liable to contamination.
Across the sequence, “bhoga → yoga → eka → inba → nāga → jñāna” reads like the transmutation of raw desire into liberated knowing: - Bhoga-rasa: the sensual/pleasure-current (also potentially mercury-rasa). “The woman-region” can name literal woman/sexual union, or Śakti—the feminine force in the body. If uncontained it wounds; when disciplined it becomes fuel. - Yoga-rasa: life is refined into yogic current; “uyir” points to prāṇa/jīva. The ‘fort’ yields “uṇarvu,” not mere sensation but lucid awareness. - Eka-rasa: the taste of non-separation; companionship with “entāy” hints at an intimate address to the indwelling deity/guru-principle (or, less mystically, a beloved). - Inba-rasa: bliss becomes a stable abode (“entered the fort”), suggesting absorption rather than episodic pleasure. - Nāga-rasa: the serpent imagery strongly evokes kuṇḍalinī/nāga-śakti (or, alternatively, a specific mineral/poison-based siddha medicine). Seeing it and “resting/being relieved” implies the settling of the inner turbulence once the serpent-force is rightly guided. - Jñāna-rasa: the final “fort” is not a momentary state but an established citadel—gnosis made steady.
The verse deliberately keeps the two registers (yogic body and alchemical work) interwoven: the body is the furnace, prāṇa the fire, desire the raw material, and “rasa” the product that becomes jñāna when fully cooked and sealed.