This verse is built as a sequence of wordplay around variants of “ākāśa/space” (ākāśa, ekāśa, mūkāśa, śokāśa) culminating in “sūkṣma/subtle.” In Siddhar idiom, “space” is not merely physical ether; it often points to the interior expanse of consciousness (citta/ciṟṟam), the subtle body’s field, and the element (bhūta) to be mastered.

1) “Ākāśa-gamana” can be read two ways at once: (a) a siddhi described in yogic lists—movement through the sky/ether; and (b) an inward ‘movement’ of awareness/prāṇa into the subtle expanse (cittākāśa/chidākāśa), going “beyond beyond,” i.e., beyond ordinary sensory mind and even beyond conceptualization.

2) “Crores of universes come under sway” is typical Siddhar compression: mastery is not necessarily political dominion over external worlds, but the insight that macrocosm is mirrored within the microcosm-body; when mind is absorbed and prāṇa is steadied, the ‘worlds’ (states/planes) are experienced as knowable and thus ‘within one’s control.’

3) “All paths join” suggests a non-sectarian convergence: diverse sādhana routes (breath, mantra, inner fire, devotion, gnosis) resolve into a single experiential channel when the mind becomes one-pointed. The verb “kொஞ்சும்” (to whisper/woo) hints that at that stage the ‘paths’ no longer argue; they ‘speak softly’ as one.

4) “Thoughts become firm” indicates stabilization of saṅkalpa and cognition: either the mind’s fluctuations settle into certainty (niścaya), or latent potentials become effective. In Siddha-yoga language this can follow from prāṇa’s steadiness and the binding of vāyu.

5) The middle pivot is “root”: the verse explicitly invokes “ādhāra” and “mūlā,” strongly suggesting mūlādhāra (the foundational support at the base). Calling the silent-space the “root of everything” can mean: (a) the causal ground from which mind and phenomena arise; and/or (b) the bodily root where kuṇḍalinī/prāṇa is secured and from which higher ‘spaces’ are accessed.

6) “Śokāsa removes sorrow—sorrow upon sorrow” preserves a Siddhar paradox: entering the very locus/texture of sorrow (fully knowing it, burning it in tapas, or transmuting it through inner heat and insight) ends sorrow. It can also hint at the medicinal/alchemical Siddhar theme that the ‘poison’ is what cures—by going into the knot, the knot is untied.

7) The closing “sūkṣma of the sūkṣma” points to the subtle body and to increasingly refined perception—beyond gross element (sthūla) into subtle (sūkṣma) and causal (kāraṇa). The repetition keeps it intentionally unfinalized: not a neat doctrinal endpoint, but an invitation to recognize ever-deepening subtlety.