This verse is written in the Siddhar idiom where deity-names double as maps of inner yoga.

Literal layer: it sounds like praise/invocation—Unmani at the crown, Ucchiṣṭa Gaṇapati, Vēlon with the spear, and a Mother who sprinkles amṛta-honey.

Yogic-physiological layer: “ucchi” (crown) and “suzhunai” (suṣumnā) point to the spinal central channel and its summit. “Unmani” commonly denotes a mind-stilled absorption beyond ordinary mentation (often paired with sahajam/samādhi). “Vajra” suggests an indestructible, piercing, adamantine current—either the channel itself, or a mantra/energy with ‘thunderbolt’ force. The “vichchu” element can be read as “seed” (bīja) or “vishva” (cosmic), leaving open whether the verse stresses mantra-bīja power or a cosmic-vajra current.

Tantric-alchemical layer: “Ucchiṣṭa Gaṇapati” is a deliberately transgressive epithet (ucchiṣṭa = remnants/leftovers, also what is considered impure). In Siddhar/Tantra logic, this signals the conversion of the rejected/impure into fuel for realization—an alchemy of appetite, residue, and vital force, rather than mere social transgression. The “Mother” sprinkling “amṛta-tēṉ” (nectar-honey) aligns with a well-known yogic motif: when inner ascent stabilizes, a sweet ‘nectar’ is experienced (sometimes linked to bindu/secretions, sometimes to subtle bliss/ojas). The spear of Vēlon can be read as the penetrating discriminative force that pierces knots (granthis) at the summit; it can also remain a devotional reference to Murukaṉ’s vel as divine intervention.

Thus, the verse can be read as reporting an internal attainment: ascent through the central channel to the crown (Unmani), a transformation of residues/impurities (Ucchiṣṭa Gaṇapati), the piercing breakthrough at the summit (Vēlon’s vel), and the descent or infusion of amṛta (Mother’s sprinkling).