Siva Sutras: Section III - Anavopaya
शिवसूत्राणि - तृतीय उन्मेषः (आणवोपायः)
The third and longest section of the Siva Sutras, Anavopaya ("the approach through the individual self"), 45 sutras - the path for the anu, the limited empirical self bound by citta. Where Sambhavopaya required no technique and Saktopaya worked through sustained awareness alone, Anavopaya is effortful discipline: pranayama, dharana, pratyahara and samadhi. The section is explicit that anavopaya is a stepping stone, not an end in itself - it has to terminate in Saktopaya. Closes the entire 77-sutra text.
Sanskrit
आत्मा चित्तम् ॥१॥
Transliteration
ātmā cittam ||1||
Translation
The individual Self is mind (constituted by buddhi, aham, and manas).
Deep Meaning
Anavopaya, the path for the anu (the "atomic", most limited aspirant), opens by defining self at this level of practice: not the free awareness of Section I's "caitanyam atma", but citta itself - the individual mind made of buddhi, ahamkara and manas, which moves (atati) from one form of existence to another under primal ignorance of its real nature. Kshemaraja is explicit there is no contradiction with Section I: that sutra described atma's essential nature, this one its condition of limitation.
Sanskrit
ज्ञानं बन्धः ॥२॥
Transliteration
jñānaṃ bandhaḥ ||2||
Translation
(Of this limited, empirical self) mind-born knowledge is a source of bondage.
Deep Meaning
The knowledge available to this citta-bound self - pleasure, pain and the sense of difference thrown up by buddhi and ahamkara - is itself what keeps it bound, carried from life to life by residual desires (vasanas) deposited in its subtle body (puryastaka). Kshemaraja traces the bondage to three causes: mistaking particulars for the whole of truth, building a mental world entirely from sense-impressions and word-associations, and identifying with the psychophysical organism as if it were the Self rather than merely its instrument.
Sanskrit
कलादीनां तत्त्वानामविवेको माया ॥३॥
Transliteration
kalādīnāṃ tattvānām aviveko māyā ||3||
Translation
The non-discrimination of the tattvas like kala etc. is maya.
Deep Meaning
Maya here names a specific failure of discrimination (aviveka): treating the tattvas issuing from Maya - kala (limited agency), vidya (limited knowledge), raga (desire) and the rest, down to the physical body - as identical with the Self, when they are in fact separate from it. This same non-discrimination is what Sutra 2 called mind-born knowledge; Sutra 3 names its actual mechanism.
Sanskrit
शरीरे संहारः कलानाम् ॥४॥
Transliteration
śarīre saṃhāraḥ kalānām ||4||
Translation
Dissolution of the various parts of the tattvas in the body (gross, subtle, and causal) should be practised by bhavana.
Deep Meaning
The first concrete remedy: through bhavana (contemplative dissolution, not mere intellectual assent), the practitioner dissolves the constituent elements of the gross, subtle and causal bodies back into their preceding causes - the way Vijnanabhairava describes contemplating the body consumed by an inner fire until only undifferentiated light remains.
Sanskrit
नाडीसंहार-भूतजय-भूतकैवल्य-भूतपृथक्त्वानि ॥५॥
Transliteration
nāḍīsaṃhāra-bhūtajaya-bhūtakaivalya-bhūtapṛthaktvāni ||5||
Translation
Dissolution of the flow of prana in the nerve channels into the susumna, control over the elements, withdrawal of the mind from the elements and separation from the elements (are to be brought about by the yogi by means of bhavana).
Deep Meaning
Four specific anava techniques building on Sutra 4: dissolving prana and apana into the central susumna channel through pranayama, gaining dharana-based mastery over the elements, withdrawing the mind from them through pratyahara, and finally detaching from them altogether. Kshemaraja notes this is effortful anava work - the same four powers appeared earlier in Sambhavopaya (Sutra I.20) as arising spontaneously, without any technique at all.
Sanskrit
मोहावरणात्सिद्धिः ॥६॥
Transliteration
mohāvaraṇāt siddhiḥ ||6||
Translation
Supernormal power is due to a veil drawn by ignorance.
Deep Meaning
A warning placed right after Sutras 4-5's techniques: any supernormal powers (siddhis) obtained through them - including reportedly withdrawing sensation from part of the body, or detaching from the body to enter another - occur only because a veil of ignorance (moha) still partly obscures reality, not because the highest knowledge has been reached. They are a byproduct, not the goal.
Sanskrit
मोहजयादनन्ताभोगात्सहजविद्याजयः ॥७॥
Transliteration
mohajayād anantābhogāt sahajavidyājayaḥ ||7||
Translation
By an all pervasive conquest of delusive Maya is there mastery of the natural, inherent knowledge of Reality.
Deep Meaning
Against Sutra 6's caution, this names the actual aim: not the incidental siddhis but sahaja vidya, knowledge inherent in Reality, also called unmana, the state beyond mind. Conquering moha only partway yields atma-vyapti, inherence in one's own pure consciousness (the goal of Samkhya and Vedanta); this system insists on going further, to Siva-vyapti, inherence in Siva's own absolute freedom - which anavopaya can only approach, since it must terminate in Saktopaya to be completed.
Sanskrit
जाग्रद्द्वितीयकरः ॥८॥
Transliteration
jāgrad-dvitīya-karaḥ ||8||
Translation
He is one who is always awake, i.e. who is always at-onement with unmana and in whom the world appears as his effulgence of light.
Deep Meaning
Describes the yogi who has reached sahaja vidya: he is "always awake" (jagrat) in the sense of permanently abiding in unmana, and the world no longer appears to him as a separate "this" but as his own effulgence of light - dualism has genuinely disappeared, not merely been reasoned away.
Sanskrit
नर्तक आत्मा ॥९॥
Transliteration
nartaka ātmā ||9||
Translation
Such a one who has realized his essential spiritual nature is a Self that is only an actor (on the world stage).
Deep Meaning
Opens the drama metaphor running through the next three sutras: this yogi's Self is like a nartaka, an actor-dancer, exhibiting the roles of waking, dream and ordinary life through playful movement while his essential nature stays concealed beneath them - exactly as Siva is called the producer of the world-drama who alone stays awake while the world sleeps.
Sanskrit
रङ्गोऽन्तरात्मा ॥१०॥
Transliteration
raṅgo'ntarātmā ||10||
Translation
The inner soul constitutes the stage (of the Self that is the actor).
Deep Meaning
Completes the stage half of the metaphor: the inner soul (antaratma) - the subtle, puryastaka-based self carrying forward the residue of past deeds - is itself the stage on which the actor-Self performs, not something external to consciousness.
Sanskrit
प्रेक्षकाणीन्द्रियाणि ॥११॥
Transliteration
prekṣakāṇi indriyāṇi ||11||
Translation
The senses (of the yogi) are the spectators (of his acting).
Deep Meaning
Completes the image: the senses, which in an ordinary person drag attention outward toward worldly pleasure, now function only as spectators (preksaka) witnessing the Self's own performance with aesthetic delight - they reveal the inmost actor rather than concealing him, as the Katha Upanisad's "wise man, wishing to taste immortality with reverted eyes" also describes.
Sanskrit
धीवशात्सत्त्वसिद्धिः ॥१२॥
Transliteration
dhīvaśāt sattva-siddhiḥ ||12||
Translation
Through the higher spiritual intelligence, there is the realization of the Light of the Self.
Deep Meaning
Through dhi - not ordinary intelligence but rtambhara prajna, truth-laden inward intuition - the yogi realizes sattva, the subtle throb of the Light of the Self, the way a skilled actor conveys an inner mental state through genuine talent rather than mechanical gesture.
Sanskrit
सिद्धः स्वतन्त्रभावः ॥१३॥
Transliteration
siddhaḥ svatantrabhāvaḥ ||13||
Translation
Freedom is achieved.
Deep Meaning
The fruit of Sutra 12's realization: svatantra-bhava, the very freedom of knowledge and action that defines the Lord Himself, now actually achieved (siddhah), not merely known about - bringing, as Svacchanda-tantra puts it, every tattva, being, mantra and letter under the yogi's command.
Sanskrit
यथा तत्र तथान्यत्र ॥१४॥
Transliteration
yathā tatra tathā anyatra ||14||
Translation
As he (the Yogi) can manifest Freedom in his own body, so can he elsewhere.
Deep Meaning
This freedom is not confined to the yogi's own body; having manifested there, the same power can prevail anywhere else, continuously - as Svacchanda-tantra says, "free of will in the beginning, free of will in the middle, free of will towards the end".
Sanskrit
बीजावधानम् ॥१५॥
Transliteration
bījāvadhānam ||15||
Translation
He should give full attention to the active Light of consciousness, the source of the world.
Deep Meaning
Rather than growing complacent with the powers just described, the yogi should repeatedly direct attention to bija, the "seed" - Para Sakti, the active Light of consciousness that is the actual source of the universe - not to its effects.
Sanskrit
आसनस्थः सुखं ह्रदे निमज्जति ॥१६॥
Transliteration
āsanasthaḥ sukhaṃ hrade nimajjati ||16||
Translation
Established in the highest power of divine Sakti, he is, with ease, steeped in the ocean of immortality.
Deep Meaning
"Asana" here means a mental seat, not a physical one - constant mindfulness of Para Sakti. Once established there, effortful techniques of meditation and concentration become unnecessary; the yogi sinks naturally into the "lake" of immortality, Kshemaraja's image for the ever-springing, world-generating source of consciousness.
Sanskrit
स्वमात्रानिर्माणमापादयति ॥१७॥
Transliteration
svamātrānirmāṇam āpādayati ||17||
Translation
He can bring about forms in accordance with that measure or aspect of consciousness which is creative and in which he is established.
Deep Meaning
A direct consequence of Sutra 16's immersion: the yogi can bring forms into being exactly to the measure of the creative consciousness he now shares, since - as Pratyabhijna argues - the Supreme Consciousness itself always appears as both subject and object, so there is no real barrier between a realized subject creating and an object coming into being.
Sanskrit
विद्याविनाशे जन्मविनाशः ॥१८॥
Transliteration
vidyā-avināśe janma-vināśaḥ ||18||
Translation
So long as Suddha vidya does not disappear, the possibility of another birth for him vanishes completely.
Deep Meaning
A conditional promise, not an unconditional one: for as long as the Suddha Vidya realized through the preceding sutras remains an unbroken, constant reality, rebirth - driven by karma compounded with ignorance - cannot occur, since this yogi no longer creates according to the law of karma but out of Iccha Sakti alone.
Sanskrit
कवर्गादिषु माहेश्वर्याद्याः पशुमातरः ॥१९॥
Transliteration
kavargādiṣu māheśvaryādyāḥ paśu-mātaraḥ ||19||
Translation
Mahesvari and others who have their field of operation in 'ka' group and other groups of letters are the mothers of limited beings (and become their governing deities).
Deep Meaning
A sobering counterbalance to Sutra 18: the eight Matrka deities (Mahesvari and others), governing the groups of Sanskrit letters, continue to influence the ordinary, bound individual through language itself, as "mothers" of the empirical self. Even a yogi who has tasted Suddha Vidya can still be lured back under their sway through heedlessness - Kshemaraja is explicit that realizing the truth once is not enough if vigilance lapses.
Sanskrit
त्रिषु चतुर्थं तैलवदासेच्यम् ॥२०॥
Transliteration
triṣu caturthaṃ tailavad āsecyam ||20||
Translation
The fourth state of Atmic consciousness should be poured like (uninterrupted flow of) oil in the three states (of waking, dreaming and deep sleep).
Deep Meaning
Directly answering Sutra 19's warning: the fourth (turiya) state must be poured like oil - continuously, not just glimpsed at the start and end of waking, dream and deep sleep - so that it saturates the intervening stretches too, closing the gap where the Matrka deities' pull could otherwise regain a foothold.
Sanskrit
मग्नः स्वचित्तेन प्रविशेत् ॥२१॥
Transliteration
magnaḥ svacittena praviśet ||21||
Translation
One should enter it by being plunged into it with an awareness of the inner I without a thought-construct.
Deep Meaning
Describes how to enter that continuous turiya state directly, Saktopaya-style: giving up gross means like formal pranayama and meditation, and plunging immediately into thought-construct-free I-consciousness by dissolving the sense that body or prana is the knower - the way, Kshemaraja's image says, a baby slips without hesitation into its mother's arms.
Sanskrit
प्राणसमाचारे समदर्शनम् ॥२२॥
Transliteration
prāṇa-samācāre samadarśanam ||22||
Translation
When the prana of the yogi properly and slowly spreads out, he has an awareness of all being the same, i.e. he has unity-consciousness.
Deep Meaning
As the yogi returns from that plunge to ordinary waking life and prana resumes its normal flow, what persists is samadarsana - the same unity-consciousness now experienced uniformly in everyday activity, not reserved for formal practice; the whole world appears, as the commentary puts it, "apparelled in celestial light".
Sanskrit
मध्येऽवरप्रसवः ॥२३॥
Transliteration
madhye'vara-prasavaḥ ||23||
Translation
In the intervening stage, there arise inferior states of mind.
Deep Meaning
A frank admission that realization is not automatically permanent: even a yogi who tastes turiya's delight at the beginning and end of waking or dreaming can still find lesser, habitual states of mind arising in the stretch between - the same caution given earlier (Section II, Sutra 10) that old thought-patterns can resurface if vigilance lapses.
Sanskrit
मात्रास्वप्रत्ययसंधाने नष्टस्य पुनरुत्थानम् ॥२४॥
Transliteration
mātrā-svapratyaya-sandhāne naṣṭasya punarutthānam ||24||
Translation
When the real I-consciousness is joined to the objects, the transcendental state of consciousness which had disappeared appears again.
Deep Meaning
The remedy for Sutra 23's relapse: whatever the mind encounters - any object, even an imagined or nonexistent one - should be investigated as the Light of Consciousness itself; joining real I-consciousness to that object immediately restores the transcendental awareness that had only seemed to disappear, since nothing was actually lost, only briefly unattended.
Sanskrit
शिवतुल्यो जायते ॥२५॥
Transliteration
śiva-tulyo jāyate ||25||
Translation
(Such a Yogi) becomes like Siva.
Deep Meaning
States the fruit of mastering Sutra 24's practice: a yogi able to repeatedly restore turiya-awareness in the midst of ordinary life becomes, in that very capacity, like Siva Himself - the start of the text's final movement from accomplished yogi to living embodiment of Siva.
Sanskrit
शरीरवृत्तिर्व्रतम् ॥२६॥
Transliteration
śarīravṛttir vratam ||26||
Translation
Remaining in the body is all his observance of a pious act (vratam).
Deep Meaning
For this Siva-like yogi, continuing to live in the body - nothing more - is already his complete observance of vrata (a pious vow); no further ritual fasting or discipline is needed, since his constant awareness "I am Siva" is itself unbroken worship.
Sanskrit
कथा जपः ॥२७॥
Transliteration
kathā japaḥ ||27||
Translation
(His) conversation constitutes muttering of prayer.
Deep Meaning
Since this yogi is never for a moment without the inward awareness "I am the highest Self, Siva", even his ordinary conversation counts as japa. Kshemaraja reads japa as an acrostic - ja from jani (birth), pa from palana (protection) - "that which protects created beings", distinct from the 21,600-times-daily automatic hamsah-breath-japa everyone unknowingly performs.
Sanskrit
दानमात्मज्ञानम् ॥२८॥
Transliteration
dānam ātmajñānam ||28||
Translation
Knowledge of Self is the gift that he disseminates (all round).
Deep Meaning
Completing the set of three observances reinterpreted for this yogi - vrata, japa, now dana: his only "gift" is disseminating Self-knowledge to his pupils, not material charity. Kshemaraja notes the word danam itself can be parsed four different ways in Sanskrit, each pointing to a different facet of what this yogi actually transmits.
Sanskrit
योऽविपस्थो ज्ञाहेतुश्च ॥२९॥
Transliteration
yo'vipastho jñāhetuśca ||29||
Translation
He who is established in the group of saktis (who has acquired mastery over the saktis) serves, indeed, as an agency of wisdom.
Deep Meaning
Having mastered the very group of saktis (Mahesvari and the rest, from Sutra 19) that governs and could still ensnare the ordinary individual, this yogi alone is qualified to awaken others from that same ignorance - someone still under the saktis' sway cannot even awaken himself, let alone anyone else.
Sanskrit
स्वशक्तिप्रचयोऽस्य विश्वम् ॥३०॥
Transliteration
svaśakti-pracayo'sya viśvam ||30||
Translation
The universe is the unfoldment of his power.
Deep Meaning
Since this yogi's consciousness now equals Siva's, the universe - which the Agamas describe as nothing but Siva's own sakti unfolding - is, for him, simply the unfoldment of his own creative power (kriya-sakti), not something separate or external to his awareness.
Sanskrit
स्थितिलयौ ॥३१॥
Transliteration
sthiti-layau ||31||
Translation
Maintenance of the manifested state and its reabsorption are also an unfoldment of his power.
Deep Meaning
Extends Sutra 30: not only the initial manifestation of the world but its ongoing maintenance (sthiti, "resting in the experient who is sheer consciousness") and its eventual reabsorption (laya) are equally expressions of this same creative power - without consciousness assuming this power, the very apprehension of a world would be impossible.
Sanskrit
तत्प्रवृत्तावप्यनिरासः संवेत्तृभावात् ॥३२॥
Transliteration
tat pravṛttau api anirāsaḥ saṃvettṛ-bhāvāt ||32||
Translation
In spite of the maintenance and dissolution of the world occurring one after another, there cannot be break in the awareness of the Yogi, because of his being the knower or Subject.
Deep Meaning
Answers an implicit doubt: if creation, maintenance and dissolution are distinct, changing states, does the yogi's own awareness fragment along with them? No - he abides as the one unchanging Subject (karta) underlying all three, and only the object-side of experience (karya) is perishable; the knower itself never comes or goes, the way Spandakarika insists only effort toward an object can cease, never the subject whose effort it is.
Sanskrit
सुखदुःखयोर्बहिर्मननम् ॥३३॥
Transliteration
sukha-duḥkhayor bahirmananam ||33||
Translation
This yogi considers pleasure and pain as something external.
Deep Meaning
Since this yogi's identification with the subtle body - the actual seat of pleasure and pain - has already dissolved, he registers pleasure and pain the way he would any other external object, like a colour, rather than as something happening to "me"; Pratyabhijna-vimarsini adds that for such a person the very causes of pleasure and pain (raga and dvesa) are simply absent.
Sanskrit
तद्विमुक्तस्तु केवली ॥३४॥
Transliteration
tadvimuktastu kevalī ||34||
Translation
Being completely free from the influence of pleasure and pain, he is rather Alone - fully established in his real Self as sheer consciousness.
Deep Meaning
Completely unaffected even by the residual traces of pleasure and pain, this yogi is kevalin - established in sheer consciousness alone, having shattered, as Kalikakrama puts it, "the barrier of the delusion of duality fabricated by the plethora of pleasure, pain and thought-constructs of every kind".
Sanskrit
मोहप्रतिसंहृतस्तु कर्मात्मा ॥३५॥
Transliteration
mohapratisaṃhṛtas tu karmātmā ||35||
Translation
But one who has become a compact mass of delusion is involved in good and evil deeds.
Deep Meaning
A deliberate contrast placed right after the liberated yogi of Sutras 33-34: anyone who remains "compacted" with moha - still unable to recognize all the tattvas, beginning with Siva, as his own Self - stays karmatma, bound to and defined by good and bad deeds under avidya's influence, suffering accordingly. This is the ordinary condition the entire text exists to free a person from.
Sanskrit
भेदतिरस्कारे सर्गान्तरकर्मत्वम् ॥३६॥
Transliteration
bheda-tiraskāre sargāntara-karmatvam ||36||
Translation
On the disappearance of difference, there accrues (to the yogi) the capacity to create a different kingdom of Nature and variety of life.
Deep Meaning
Once difference itself is dispelled from awareness - through gradual acquisition of the Mantra, Mantresvara and Mantramahesvara states - an extraordinary capacity follows: the power to create altogether different realms of nature and forms of life, becoming (per Svacchanda-tantra) similar to Free-Willed Bhairava Himself, able to grant fear, dispel it, or move mountains.
Sanskrit
करणशक्तिः स्वतोऽनुभवात् ॥३७॥
Transliteration
karaṇaśaktiḥ svato'nubhavāt ||37||
Translation
One can realize the capacity of creativity from one's own experience.
Deep Meaning
Sutra 36's extraordinary claim is grounded in ordinary experience, not asserted as a leap of faith: everyone already creates vivid worlds through imagination and dreams purely by the mind's own power - direct, everyday evidence of the same karana-sakti (creative capacity), now fully matured and turned outward in the realized yogi.
Sanskrit
त्रिपदाद्यनुप्राणनम् ॥३८॥
Transliteration
tripad ādy anuprāṇanam ||38||
Translation
Of the three states, there should be enlivening by the main one (which is svatantrya sakti full of creative bliss).
Deep Meaning
The creative-power teaching of Sutras 36-37 should not remain a special, occasional feat confined to formal practice; across creation, maintenance and dissolution alike - even in the briefest flash of ordinary delight, as in deep aesthetic or sensory pleasure - the yogi should keep enlivening experience with that same compact turiya bliss, since Maya can only ever veil it, never extinguish it.
Sanskrit
चित्तस्थितिवत् शरीरकरणबाह्येष्वपि ॥३९॥
Transliteration
cittasthitivat śarīra-karaṇa-bāhyeṣu api ||39||
Translation
As in the case of the states of the mind, so also in the case of the body, organs of sense, and external things, there should be vitalization with the bliss of the transcendental consciousness.
Deep Meaning
Extends Sutra 38's instruction outward: not only the mind but the body, the senses, and the external world of objects too should be continually enlivened with that same transcendental bliss - no part of ordinary existence should remain untouched by it.
Sanskrit
[Sutra 40: not present in this edition's scan]
Transliteration
(gap in source, see meaning field)
Translation
Printed pages 216-217 of this edition (Sutra 40's root verse, word-gloss, translation and Kshemaraja's commentary) are missing from this PDF. Confirmed independently two ways: the rendered page images jump directly from page 215 to page 218, and the PDF's own extractable text layer jumps from "SUTRA - 39" straight to "SUTRA - 41" with no "SUTRA - 40" heading anywhere between. Not reconstructed here from memory or another edition, to avoid presenting unverified text as this translation's primary source.
Deep Meaning
This sutra's own text cannot be shown, but Jaideva Singh's exposition of Sutra 41 describes its content secondhand: "The 40th sutra says that if the aspirant is attached to desires, he becomes extroverted and by the force of the residual traces of his desires inhering in his subtle body is carried forward from one form of existence to another. Attachment to objects of pleasure becomes an obstacle in the path of the aspirant who seeks liberation." That is the book's own later summary of the sutra, not its root verse or word-by-word translation, which remain unavailable from this source.
Sanskrit
तदारूढप्रमितेस्तत्क्षयाज्जीवसंक्षयः ॥४१॥
Transliteration
tadārūḍhapramites tatkṣayāj jīvasaṃkṣayaḥ ||41||
Translation
Of the Yogi whose awareness is firmly established in the fourth state (turya or transcendental state), there is the ending of the state of the empirical individual with the ending of desire.
Deep Meaning
Once awareness is thoroughly rooted in turiya, the ending of desire directly ends jiva-hood itself: identification with the puryastaka (the subtle body carried from life to life) simply stops, since nothing remains that could seek another birth. "Nirvana" in this system, Jaideva Singh notes, means Siva-sakti-samarasya - the undifferentiated state where subject-object duality ceases for good.
Sanskrit
भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥४२॥
Transliteration
bhūta-kañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ ||42||
Translation
Then i.e. on the ending of desire, he uses the body of gross elements merely as covering and being liberated is pre-eminently like Siva, the perfect reality.
Deep Meaning
Once liberated this way, the body of gross elements continues only as a kancuka, a mere outer sheath entirely separate from the Self within - exactly as a sword is separate from its scabbard - and such a yogi is now "pati-sama", eminently like Siva the perfect Lord; even a moment's full realization, Kularatnamala says, liberates both oneself and, on being shared, another.
Sanskrit
नैसर्गिकः प्राणसंबन्धः ॥४३॥
Transliteration
naisargikaḥ prāṇasambandhaḥ ||43||
Translation
The link of the universal Life force (with the body) is natural.
Deep Meaning
Answers the obvious question - why doesn't the body simply fall away at the moment of realization? Because the link between prana (the universal life-force that first brings about both subject and object, not mere breath) and the body is itself natural, built into manifestation by the Lord's own Free Will; it cannot be forced to end early, which is also why, Jaideva Singh notes plainly, "the yogi cannot commit suicide" - the body persists simply because this link has not yet completed its natural course.
Sanskrit
नासिकान्तर्मध्यसंयमात्, किमत्र, सव्यापसव्यसौषुम्नेषु ॥४४॥
Transliteration
nāsikā-antar-madhya-saṃyamāt, kimatra, savyāpasavya-sauṣumneṣu ||44||
Translation
In all the channels left (ida), right (pingala) and susumna - the middle one, there is prana sakti. By the constant practice of the awareness of Reality that is in the centre of the inner state of prana sakti, there abides the awareness of that central Reality viz., the supreme I-consciousness under all circumstances, and in all conditions.
Deep Meaning
The text's last concrete practice: directing repeated inward awareness (samyama, not Patanjali's technical sense but "intensity of repeated inward awareness") to the innermost centre of prana-sakti as it flows through ida, pingala and susumna leads to nirvyutthana-samadhi - a samadhi so thoroughly established it no longer needs to be re-entered through formal practice but simply persists through every ordinary activity.
Sanskrit
भूयः स्यात्प्रतिमीलनम् ॥४५॥
Transliteration
bhūyaḥ syāt pratimīlanam ||45||
Translation
In the case of this yogi there is over and over again the awareness of the Divine both inwardly and outwardly.
Deep Meaning
The text's final sutra and its concluding fruit: this yogi's awareness continually closes inward in absorption (nimilana) and opens outward in recognition (unmilana) that the world too is nothing but his own consciousness - an endless, never-exhausted alternation. The book closes by making the point explicit: this Siva-nature was never something new, only obscured by Maya's distortion of thought-constructs and now simply recognized - ending with the traditional benediction, "May there be welfare for all."