The verse works by overturning social-spiritual disgust. Terms like “vēsi” (prostitute) and “dāsi” (servant/courtesan) are invoked not to confirm stigma but to expose it as karmic delusion (“vinai-mūḻ” = being submerged in the logic of blame, merit, sin). The Siddhar’s move is non-dual: what is rejected as ‘impure’ is re-identified as “Mother-form,” and further as “Māyā-form,” i.e., the very power by which the One appears as the many.

Calling her “the vāsi of the Parāparam” is intentionally cryptic. Read one way, it means she is the ‘dwelling/fragrance/abiding’ of the Absolute—its manifest presence. Read another (Siddhar-yogic), “vāsi” hints at vāsi-yoga (prāṇic regulation): the feminine principle becomes identifiable with the subtle breath-current itself; hence the later line about nāsi (nostrils). The warning that slanderers “go as smoke through the nostrils” then becomes both ethical and yogic: defamatory speech dissipates one’s prāṇa and inner potency, leaving only exhaust.

“Bhoga is yoga” here should not be flattened into hedonism. In Siddhar logic it points to transformation: desire/pleasure, when grasped with right knowledge and discipline, becomes a vehicle for realization (a theme often paired with alchemical and kuṇḍalinī motifs, though the verse keeps it veiled). The concluding image—“in māsi, she is stainless”—maintains paradox: amidst impurity (or in the time/season named Māsi), the same Śakti remains ‘māsi-illāḷ’ (without stain). The instruction is compassion and right-seeing: do not discard what you deem low; recognize the divine power concealed in the very category you despise.