1) Mantra-structure and intent: Each line is a short nāma-mantra: “Om + bīja + deity-name + namaḥ + Om.” In Siddhar usage this can function simultaneously as (a) devotional praise, (b) a protective incantation, and (c) a yogic ‘key’ for stirring specific currents (vāyu/śakti) within the body.

2) The bīja syllables as “inner switches”: The recurring “gam/sam/jam/ngam” are not merely decorative; they act as sonic seals. Although “gaṃ” is widely known as Gaṇeśa-bīja in later tantra, Siddhar compilations often redeploy bīja-sounds more fluidly, using their phonetic force to “strike” (aṭi) particular inner knots (granthi) and affect the subtle body. The shift from ga/ṅa/sa/ja can be read as a progression of articulation points (throat–palate–teeth–lips) and thus a subtle mapping of vibration through the channel of speech (vāk) into prāṇa.

3) The names as stages of transformation: - Kālarātrī: the consuming darkness of time; psychologically, confrontation with fear/ignorance; alchemically, the ‘blackening’ phase where impurities surface. - (Kaṇḍitā / possibly Caṇḍikā): fierce discernment that cuts; the power that does not negotiate with toxin/ego. - Gāyatrī: solar intelligence and mantra-mother; the re-ordering of inner rhythm, breath, and cognition. - Kaṇṭatāriṇī: literally suggests “she who ferries across (tāriṇī) at/through the throat (kaṇṭa).” This can allude to the purification of speech, the unlocking of viśuddha-cakra themes, or mythically the ‘throat’ as the site where poison is held and transmuted (a classic yogic-alchemical motif: retaining and refining what would otherwise kill). - Ṅārṇā: an intentionally opaque appellation; in Siddhar texts such opacity often signals a private/lineage reading (a local deity-name, a coded sound-form, or a sandhi-corrupted Sanskrit epithet). - Cāmuṇḍā: the terrifying, protective mother who destroys the host of inner “demons” (anger, pride, delusion), i.e., a psycho-spiritual immune function. - Satrikā: likely a protective/cutting goddess-form (the name can imply “one related to enemies/foes” or “one who cuts/wardens”), supporting the sense of warding and inner fortification. - Jayadāyī: victory—not merely in worldly battle but as siddhi of steadied mind, breath, and will.

4) Siddhar-style double register (outer + inner): On the outer register, these are goddess-names for protective worship. On the inner register, the sequence can be read as a practical regimen: invoke fierce śakti to dissolve tamas (Kālarātrī), sharpen discriminative fire, illumine the mind (Gāyatrī), purify the throat/word-breath axis (Kaṇṭatāriṇī), and culminate in victory (Jayadāyī). The repeated “namaḥ” emphasizes surrender—an essential corrective to the siddhi-seeker’s ego.