This passage functions like an invocation of “feet” (tāḷ): not merely physical feet, but the seat of realization and the refuge of discipleship. By listing many names, the text frames liberation as arising through sambandham (connection) to a lineage of realized ones, rather than through solitary effort.

Several layers operate simultaneously: - Devotional layer: “the feet” of Śaṅkara, Dakṣiṇāmūrti (Śiva as silent guru), the 63 Śaiva saints (Nāyaṉmār), and a named Āḻvār indicate surrender to exemplars of bhakti and jñāna. - Yogic-symbolic layer: “Candra” (Moon) can be read as the lunar principle associated with mind, cooling clarity, and (in some yogic/alchemical idioms) the nectar (amṛta) that “drips” from the cranial center—suggesting inner composure and the elixir-state. Thus “Moon’s feet” may point to stabilizing the mind and entering the cool luminosity of awareness. - Siddhar/medical–alchemical layer: names like Theraiyar (traditionally linked with Siddha medicine) and other Siddhar-like figures can imply a technical stream where bodily purification, breath, and rasāyana (rejuvenation/alchemy) support gnosis. Even when the verse does not detail practices, the invocation signals authority drawn from such traditions. - Epistemic claim: “light of grace” and “speechless Gautama” both point to knowledge that is not reducible to discourse: grace appears as inner luminosity; the culminating effect is removal of maruḷ (delusion, confusion, cognitive intoxication), i.e., avidyā. Dakṣiṇāmūrti especially encodes “teaching by silence”—the highest instruction is direct recognition rather than verbal argument.

The deliberate inclusiveness (Śaiva, Vaiṣṇava, Advaitic/Śaṅkara, and Siddhar lineages) suggests an ecumenical Siddhar stance: many authentic channels converge in a single aim—ignorance’s dissolution in lived realization.