The verse turns “path” (வழி) into a diagnostic term: not simply a road, but the inner way—discipline, discernment, and yogic/gnostic direction—by which one avoids self-ruin. “Blind” (குருடர்) signals avidyā: the loss of inner sight that cannot detect danger until one has already fallen.

“Pit” (குழி) can be read as a concrete image (a hole one falls into), but Siddhar speech often uses it for a concealed trap: entanglement in sense-pleasures, social delusions, and karmic ruts that end in decay and death. “Ruined humans” (கழிபடும் மாந்தர்) points to a life being spent away—time and vitality drained, the body and mind deteriorating, the opportunity for liberation squandered.

The key philosophical move is the question: is compassion appropriate here? It can be heard in more than one register: 1) A critique of sentimental compassion: pity that merely watches downfall without remedy. 2) A call for discerning compassion: compassion as instruction, correction, and “medicine” (the Siddhar ideal), not indulgence. 3) A stern yogic warning: do not be pulled into helpless grief over those who refuse the path; preserve steadiness and offer aid without losing one’s own clarity.

Thus the verse challenges the reader to redefine karuṇai (compassion) as an active, lucid force—possibly even a hard compassion—aimed at preventing the fall, not merely mourning it after the fact. The final “வேறு” may mark a refrain or indicate a shift (“otherwise/another”), reinforcing that the expected reaction (ordinary pity) may not be the Siddhar’s intended response.