The verse reads simultaneously as (1) an alchemical/medical recipe-outline and (2) a yogic instruction disguised in workshop imagery.

On the outer (siddha–maruthuvam / rasavāda) level, the poem describes a sequence familiar to Siddhar operations: collecting a ‘wild flower’ (a forest herb or unregulated raw substance), pounding or churning it in a “tொட்டி” (which can be read as a mortar/trough), drying/refining it, then ‘adorning/garlanding’—a possible hint toward binding, coating, pelletizing, or ritually consecrating a preparation. The mention of “valamuri” (right-turning conch) can function as an auspicious marker, but in Siddha code it often points to a rightward spiral principle: correct directionality in processing, the “right-side” current, or a specific spiral/turn in a distillation/fermentation vessel or in subtle physiology.

On the inner (yoga) level, ‘wild flower’ can mean sense-objects or desire arising in the “forest” of the mind. ‘Touch and see’ becomes discernment rather than indulgence. Pounding/rocking in the trough suggests disciplined repetition—mantra, breath-work, or the churning of prāṇa—until the raw impulse is ‘dried’ (de-moistened of craving) and transformed into an offering (‘garlanded’). “Sharpen the spear” then points to making awareness single-pointed (a weapon against dispersal), and “raise/kindle” hints at lifting kuṇḍalinī/prāṇa or igniting inner heat (tapas/agni). When the currents/ingredients are truly ‘joined’ (kūṭṭi), the adept ‘sees within’—an interior vision of the deathless principle—thereby ‘conquering Kūṟṟu’ (Death), i.e., transcending fear, karma-bound mortality, or attaining kaya-siddhi in Siddhar terms.

The closing claim—victory over Death—is a standard Siddhar signature for successful transformation: not merely curing disease, but converting the perishable body-mind into a stabilized, death-transcending state (literal longevity in some readings; realization beyond death in others).