The verse turns on layered Siddhar wordplay. “Sēṣa” can mean (1) “remainder/residue” and (2) the cosmic serpent Śeṣa/Ananta—often used esoterically to indicate the coiled serpentine śakti associated with the subtle body. Calling Sēṣa “the remainder” can be read as: after all outward expenditure (desires, breaths, dispersions), what is conserved is the true spiritual capital. In yogic physiology, this aligns with the idea of conserving and refining prāṇa/ojas so that a ‘residue’ becomes potent enough to ascend.

“Ganeśa” in Siddhar usage can be more than the deity of popular devotion: it can denote the threshold-function in practice—obstacle-removal, stabilization, and the gate at the base (often mapped to mūlādhāra, where the coiled force is said to rest). By saying “the Guru you join with is Ganeśa,” the text suggests that the authentic Guru-principle performs the very function attributed to Ganeśa: clearing impediments, granting access, and authorizing entry into the inner path (initiation as ‘opening the gate’).

“Puratthinilē” (“in the city/fort”) can be read outwardly as a place-name, but Siddhar idiom frequently treats “pura/ūr” as the body itself—an inner city with gates, channels, and guardians. Thus “Sēṣa–Ganeśa-puram” may indicate the bodily locus where serpent-force and gatekeeper-force coincide: the foundational center where awakening begins. The closing line grounds the whole claim in “Siddhar aruḷ” (grace): attainment is not framed as mere technique, but as the maturation of practice under a realized lineage’s sanction—yet the verse remains cryptic about whether the speaker is exhorting the mind or reporting a completed transformation.