1) “Attachment to the attachmentless”: The opening line is a deliberate Siddhar paradox. It can be read as (a) holding firmly to vairāgya (non-attachment) as one’s only “bond,” or (b) clinging to the One Reality in such a way that ordinary attachments lose their claim. Siddhar idiom often treats true detachment not as rejection of life but as a reorientation of holding—from objects to the formless ground.

2) “The world does not know the Pūrṇa”: “Pār-ariyā pūraṇam” points to a completeness not available to sensory/ordinary cognition—Brahman/Śiva as fullness. “Murrik koṇḍōm” (“became fully ripe/complete”) suggests a maturation process (sādhana), not a sudden intellectual conclusion.

3) Oṭṟiyūr and Pattinattār: Oṭṟiyūr (Tiruvoṭṟiyūr) is a Śaiva sacred geography. Invoking Pattinattār places the voice within a Tamil renunciate–mystic lineage. The line can function historically (a saint standing in that place) and symbolically (the archetype of renunciation standing as the ‘One’ principle).

4) “Śivaliṅga as the high Guru”: The liṅga here is not merely an external icon; the verse treats it as a transmissive presence—Light (oḷi) received. In Siddhar reading, Guru may be outer teacher, inner Śiva, and the awakened suṣumṇā-current; the “liṅga-light” can signify the recognition of Śiva as consciousness.

5) “Forehead aligned with the nape-eye”: “Neṟṟikku nērāga piṭaṟik kaṇṇin” is anatomically and yogically suggestive. Two major yogic mappings are plausible: - Ajñā axis reading: a straight inner line through the brow (ajñā) to a posterior point—implying an inner channel of vision rather than the two physical eyes. - Bindu/occipital reading: many tantric–yogic systems place bindu/visarga at the back of the head; it is associated with amṛta (nectar) and a subtle ‘seeing.’ Siddhar cryptic usage sometimes encodes such loci without naming chakras explicitly.

6) “Stable Jyoti, nitya dīpa”: A “steady, eternal lamp” contrasts with unstable mental imagery. It suggests abiding awareness (ātma-jyoti), sometimes also the internal flame awakened by prāṇāyāma and kuṇḍalinī processes. The emphasis on stability (nilaiyāna) is philosophical: realization is measured by non-flickering clarity, not transient visions.

7) “We became bereft”: “Aṟṟaṟṟōm” can mean emptied of supports/possessions/ego-claims. The verse places humility and lineage-veneration after inner vision—bowing to Siddhars is not secondary ornamentation but a recognition that attainment is carried by transmission and grace, not private achievement.

8) “Grandfather of the universes”: “Aṇḍāṇḍat tāttāḷ” is a Tamil familial metaphor for the primordial source—often Śiva as the origin of countless cosmic eggs (aṇḍa). The intimacy of “tāttā” (grandfather) keeps the transcendent source both immeasurable and near, consistent with Siddhar style: cosmic principle spoken through household kinship.