The verse juxtaposes three registers that Siddhar literature often holds together without fully reconciling: (1) “Veda-neri” (the orthodox or scriptural way), (2) “bodha-neri” (the way of direct awakening), and (3) the Nātha paradigm of nāda (inner sound) yoga.

1) Guru’s feet as epistemology and discipline: “Bowing to the feet” is not merely devotional; it signals surrender of egoic authorship and entry into a lineage where knowledge is transmitted as practice. In Siddhar framing, the “guru” is both an external teacher and an inner function that corrects delusion.

2) Bodha-neri as interiorization of Veda: By placing “bodha-neri” after “Veda-neri,” the verse implies that scriptural orientation is incomplete unless it becomes lived awakening. Veda is thereby reinterpreted from being a body of authoritative statements to being a state of realization.

3) “Vādam” as a double-coded term: In plain Tamil, “vādam” is debate/argumentation; in Siddha medical-alchemical vocabulary, it can also echo vāta (wind/prāṇa). Either way, the line can be read as: (a) true jñāna is not mere polemic; it outgrows disputation and renders “many bheda-paths” irrelevant; or (b) jñāna proceeds along the channel of regulated vāyu/prāṇa—i.e., yogic physiology is the roadway for knowledge.

4) “Many bheda-paths die”: “Bheda” can mean sectarian distinctions (Saiva/Vaishnava/Buddhist, etc.), doctrinal dualisms, or even the mind’s compulsive habit of splitting reality into opposing categories. The ‘death’ here is the cessation of difference-making at the level of ultimate seeing.

5) Nāda-knowing Nāthas as ‘Veda embodied’: “Nādam aṟi Nāthar” points to Nātha yoga: the interior auditory current (anāhata/nāda) that draws attention inward and stabilizes nondual absorption. When that is known, the yogi is said to become “Veda’s form”—not quoting Veda but incarnating its claimed purpose (truth-realization). The verse thus elevates experiential yoga over textual mastery while still honoring the Vedic frame.