The verse compresses a Siddhar yogic diagnosis and method.

1) “All imagination is the serpent” (ஊகமெலாம் நாகம்): The mind’s proliferations—conjecture, fantasy, discursive construction—are likened to a nāga (serpent). In Siddhar idiom, the serpent can point to (a) restless prāṇa and its winding movement in the nāḍīs, (b) kuṇḍalinī as a latent, potentially dangerous power when ungoverned, or (c) the mind itself as a coiling, intoxicating force that bites through delusion and desire.

2) “Blow and bind” (ஊதி/யூதி கட்ட): “Blowing” suggests deliberate breath-work—pushing/steering vāyu through controlled breathing (a yogic ‘air-technique’ rather than mere respiration). “Binding” is the classical aim of yogic restraint: to ‘tie’ prāṇa (and thereby mind) through kumbhaka, bandha, or allied methods. The Siddhar logic is practical: when prāṇa’s agitation is bound, the mind’s serpent-like imaginings lose their poison.

3) “Standing without thirst” (தாகமற நிற்பது): ‘Thirst’ can mean desire/craving (tṛṣṇā) in general—sensory hunger, compulsions, and the existential thirst that drives rebirth. In some Siddhar medical-alchemical registers it can also hint at a bodily sign: when inner nourishment/‘nectar’ (amṛta/ojas/bindu-conservation) stabilizes, the practitioner experiences a kind of satiation and reduced compulsive need. The safer philosophical reading preserves both layers: true yoga is the stable cessation of craving, potentially accompanied (but not guaranteed) by physiological transformation.

4) “Yoga, yoga”: The repetition functions as emphasis and criterion—this is not merely technique or display; yoga is defined by the resultant steadiness and thirstlessness (vairāgya/inner sufficiency) emerging from mastery of breath–mind dynamics.