The verse is built from paradoxes of the form “without doing X, X happens,” a common Siddhar strategy to undermine the seeker’s outward striving and redirect attention to the conditions of realization.

1) “Not tied becomes tied” (கட்டாத கட்டதுவாம்): “Kattal” (to tie/bind) can mean ordinary bondage (attachment), but also yogic “bandha” (energetic locks) and even the act of securing/holding the mind. The paradox suggests: when the egoic knot is cut (கட்டற் றோர்), the Absolute—normally ‘untieable’—is ‘secured’ as one’s own nature. Attainment is not acquisition but the cessation of the binding that prevented recognition.

2) “Unseen sight for the eye-within” (கண்ணுள் ளோர்): Siddhar diction often points to “inner eye” (jñāna-dṛṣṭi). It implies sensory reversal (pratyāhāra-like inward turning) where what is beyond ordinary perception becomes evident. This can also refer to subtle physiology: inner channels, lights, or breath-current being “seen” directly.

3) “Without reaching, reached in ekānta” (ஏகாந்தம்): Ekānta can mean solitude, the One, or non-dual singleness. The line suggests that the goal is not reached by spatial or conceptual approach; it is realized by the collapse of distance (subject-object split). The ‘without reaching’ also critiques spiritual ambition.

4) “Without sounding, it resounds in paranāda” (பரநாதம்): This points to the ‘unstruck sound’ (anāhata nāda)—a yogic sign in deep meditation—heard not through external vibration but through refined awareness. “Paranāda” can also be read theologically as the primordial sound-principle (śabda-brahman) prior to articulated speech.

5) “Uncut wheel/cakra in Vedānta” (வெட்டாத சக்கரம்… வேதாந்தம்): “Cakra” may indicate subtle centers (cakras), the wheel of breath/time, or the wheel of saṃsāra. “Vettātha” (uncut/unsevered) can imply an ‘akhaṇḍa’ (unbroken) continuity seen by the Vedāntic witness—or the wheel that cannot be cut by ordinary means. Siddhar ambiguity allows both: (a) Vedānta sees the ceaseless wheel as a superimposition, and (b) Vedānta also speaks of the unbroken whole.

6) “Without play, the tip of fruition—Bodhānta” (போதாந்தம்): “Vilaiyāde” (without play/sport) can mean without mental restlessness, without līlā-like distraction, or without indulging the senses. “Vilai muṉai” (the tip/edge of ripening) evokes a ripe end-point of maturation—awakening that arrives when the mind stops ‘playing.’ “Bodhānta” can be read as the end/culmination (anta) of bodha (awakening/knowledge).

7) “Without nearing, it comes near—Siddhānta” (சித்தாந்தம்): The truth is not approached as an object; rather, when the appropriate condition (establishedness, siddhi-as-maturity) is present, the ‘goal’ is discovered to be already intimate. If “Siddhānta” is read specifically as Śaiva Siddhānta, the line can also hint at grace (aruḷ): nearness is granted, not seized.

8) “Those who stand having attained stand; those who stand clinging stick” (கிட்டிநிற்பார் / ஒட்டிநிற்பார்): The verse contrasts being established (niṣṭhā) with mere adherence. One may “stand near” the teaching or experiences, yet if one “sticks” (otti) through attachment—especially attachment to siddhis, visions, or doctrines—one remains bound. The closing “Siddhā, Siddhar” both salutes the realized and warns the aspirant: siddhahood is abiding freedom, not proximity or display.

Overall, the text threads Vedānta, Bodhānta, and Siddhānta as vantage points or stages, but refuses to make realization depend on any external method. The repeated structure points to a central Siddhar claim: the supreme is realized by undoing—untying, unseeking, unplaying—until the inner eye and inner sound reveal what was never absent.