1) One reality, many labels: The opening sequence lists different “names” for what is treated as a single operative principle: seed→sprout (latent power becoming manifest), lightning→heat (subtle energy appearing as electrical flash and thermal force), and the “inside of the magnet” (the hidden source of a pull that acts at a distance). The verse critiques the tendency to reify names, while hinting that diverse phenomena share one underlying dynamic.

2) “The path by which the heavens revolve”: “விண்ணெல்லாம் சுழலும் மார்க்கம்” points to an ordering principle that governs cosmic rotation—readable as gravitation/attraction in a physical register, and as Śakti/Prāṇa in a yogic register. By pairing this with “ஆகர்ஷண” (attraction), the text deliberately blurs physics and siddhi-language: the same term can mean magnetism, desire/pull, gravitational draw, or yogic power to attract.

3) Ripened fruit vs. peel: The line about eating the “upper peel” is a compact epistemic critique. The “fruit” is mature, assimilable wisdom (experience-realization); the peel is external description, jargon, or partial demonstrations of power. The verse suggests that without ripening (inner maturation), one may handle concepts of force/attraction and yet miss their essence.

4) The stance toward ‘science/knowing’: “விஞ்ஞானி” (vijnāni/scientist/knower) introduces a second layer: genuine inquiry does not simply sneer at imperfect formulations. It may recognize partial truth in them, or refuse to condemn knowledge because of crude naming. The Siddhar voice often positions itself not as anti-empirical, but as pointing beyond mere classification to direct seeing.

5) Siddha knowing as reflexive cognition: “சித்தறிவான் … சித்தத் திலே … சித்தங் காண்பான்” frames the Siddha method: mind is both the field and the instrument. Through inner ‘creation’ (sankalpa, visualization, yogic experimentation) within citta, the Siddha “sees citta”—i.e., attains reflexive awareness, where mind’s movements and their source become directly known. “சத்தறிவான்” may indicate mastery of inner sound (nāda) or of ‘sat/tattva’ (truth/principle), linking yogic audition/vibration with ontological certainty.

6) Possible alchemical resonance: Siddhar literature often uses magnet/heat imagery in rasavāda: heat as the agent of transformation (calcination/saṃskāra), magnet as selective attraction (drawing essence, separating subtle from gross). In that reading, the verse hints that the same transformative principle operates in body, matter, and cosmos—and the immature practitioner stays at outer operations (peel) rather than the “ripened” realization (fruit).