The verse treats breath-control (வாசி யோகம் / prāṇāyāma) as the practical doorway to mind-control. In Siddhar idiom, “வாசி” (vāsi) is not merely air but the moving current of prāṇa that drags thought; therefore “breath made to submit” implies the subduing of mental vṛttis as well.

“சித(்)தம் தூசி” (the mind’s dust) is a classic metaphor: impressions, agitation, and sensory residues are like dust stirred in air; when prāṇa is steadied, the dust settles, yielding clarity. “முனைச்சுழு” (“whirl at the point/tip”) suggests that prāṇa is redirected from outward diffusion to a concentrated circulation at a subtle locus—commonly read as the tip of the nose (nāsa-agra), the brow-center (ājñā), the crown-point, or the entrance into the central channel (suṣumṇā). The “whirl” hints at a felt rotary movement of prāṇa/kuṇḍalinī rather than a gross physical motion.

The final phrase is overtly yogic-Sanskritic in shape: restraint of inhalation and exhalation (uśvāsa/niśvāsa—here Tamilized). In Siddhar usage, “nirodha” does not have to mean forced suffocation; it can indicate kumbhaka (suspension) where the breath becomes exceedingly subtle. Ethically and medically/alchemically, the claimed result—absence of craving/hunger/decay/impurity—can be read as (1) reduction of compulsive appetite and desire through prāṇa-mastery, and (2) conservation and upward refinement of vital essence (ojas/bindu) that Siddhars link to longevity and inner purity. The verse keeps the promise broad and somewhat cryptic: the “absence” of these afflictions may be literal physiological change, or a contemplative transcendence where they no longer bind the practitioner.