So this energy of Lord Śiva, which is no other than his consciousness, that energy of Lord Śiva creates and destroys the sphere of time by entering on the path of breath.įirst nāḍitraya: iḍā, piṅgalā and suṣumnā – this is trivaham. and that time is destroyed by this energy.”
tristhaṁ, which is existing in the present, past and future. trividhaṁ, which is trividhaṁ, which is existing in prāṇa, apāna and samāna and. trivahaṁ, which flows in three ways, i.e., īḍā, piṅgalā and suṣumnā and. this supreme Ghoreśvarī which is caṇdā ( caṇdā means which is fearful) fearful for ignorant persons sṛṣṭi saṁhāra and this energy is creative and destructive also (creative for those who are blissful, destructive for those who are ignorant) and She attracts or destroys the sphere of time which is. Trivahaṁ trividhaṁ tristhaṁ balātkālaṁ prakarṣati // Mahāghoreśvarī caṇdā sṛṣṭisaṁhārakārikā / “That supreme energy and subtle energy, which is all-pervading ( vyāpinī), which is without any impurities ( nirmalā), which is always blissful ( ānanda), which creates the whole class of energies of Lord Śiva ( śakti cakrasya), and which is parānanda āmṛta ātmikā, filled with supreme bliss. Śakticakrasya jananī parānandāmṛtātmikā // Yā sā śaktiḥ parā sūkṣmā vyāpinī nirmalā śivā / In Vājasaneyā Saṁhitā also it is said. So this is the glory of His svātantrya, or Her svātantrya, i.e., this attachment with breath which has appeared at first. Then She enters in the objective field also. And then in breathing in and out, where she holds the state of grāhaka, limited being. At the first movement that energy is transformed in this kind of breath – prāṇana. So in that breath She is transformed first. But there is no breathing in and out in my hand there is no breathing in and out but stiffness is not there, so there is breath. Prāṇana is that breath where this body does not get stiffened, it is not stiff. 
Because whenever this supreme Goddess of consciousness intends to create this differentiated universe, She creates first limitation in Her being, and then She enters the state of breathless breath, the first breath – prāṇana. This connection with breath has come by the nature of his svātantrya śakti, and that is explained in this word naisargika. As soon as he has come down from the state of God consciousness, he has entered in the journey of breathing in and out so he maintains this body of five elements. “This connection of breathing in and out is naisargika, this is his nature.”īecause it is already said by Kallaṭa that, “the first change of God consciousness takes place in breath.” So as long as his breathing is there, his body must be there to breathe. Naisargikaḥ prāṇasaṁbandhaḥ // 43 // Why this bhūta kañcuka also does not disappear, there and then, at the time of realization, why this covering also does not vanish there and then, at the time of realizing of ones own reality of Being?
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