शक्तिचक्रसन्धाने विश्वसंहारः
In plain words
In union with the of , the withdrawal of the universe.
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
एवं झगिति परप्रतिभोन्मेषावष्टम्भोपायिकां भैरवसमापत्तिम् अज्ञानबन्धप्रशमैकहेतुं प्रदर्श्य एतत्परामर्शप्रकर्षाद् व्युत्थानमपि प्रशान्तभेदावभासं भवतीत्याह - शक्तिचक्रसंधाने विश्वसंहारः ॥ ६ ॥ योऽयं परप्रतिभोन्मज्जनात्मोद्यन्तृतास्वभावो भैरव उक्तः अस्यैव अन्तर्लक्ष्यबहिर्दृष्ट्यात्मतया निःशेषशक्तिचक्रक्रमाक्रमाक्रामिणी अतिक्रान्तक्रमाक्रमातिरिक्तारिक्ततदुभयात्मतयापि अभिधीयमानापि अनेतद्रूपा अनुत्तरा परा स्वातन्त्र्यशक्तिः काप्यस्ति । यया स्वभित्तौ मह्युल्लासात् प्रभृति परप्रमातृविश्रान्त्यन्तं श्रीमत्सृष्ट्यादिशक्तिचक्रस्फारणात्मा क्रीडेयमादर्शिता । तस्यैतदाभासितस्य शक्तिचक्रस्य रहस्याम्नायाम्नातनीत्या यत्संधानं यथोचितक्रमविमर्शनं तस्मिन् सति कालाग्न्यादेश्चरमकलान्तस्य विश्वस्य संहारो देहात्मतया बाह्यतया च अवस्थितस्यापि सतः परसंविदग्निसाद्भावो भवतीत्यर्थः । उक्तं च श्रीभर्गशिखायाम् मृत्युं च कालं च कलाकलापं विकारजालं प्रतिपत्तिसात्म्यम् । ऐकात्म्यनानात्म्यविकल्पजातं तदा स सर्वं कवलीकरोति ॥ इति । श्रीमद्वीरावलावपि यत्र सर्वे लयं यान्ति दह्यन्ते तत्त्वसंचयाः । तां चितिं पश्य कायस्थां कालानलसमत्विषम् ॥ इति । श्रीमन्मालिनीविजयेऽपि उच्चाररहितं वस्तु चेतसैव विचिन्तयन् । यं समावेशमाप्नोति शाक्तः सोऽत्राभिधीयते ॥ इत्युक्त्या एतदेव भङ्ग्या निरूपितम् । एतच्च सद्गुरुचरणोपासनया अभिव्यक्तिमायातीति नाधिकमुन्मीलितम् । एतदेव यस्योन्मेषनिमेषाभ्यां … । इति यदा त्वेकत्र संरूढः … । इति च प्रथमचरमश्लोकाभ्यां संगृहीतम् ॥ ६ ॥
In plain words
In uniting with the wheel of powers, the universe is withdrawn. He has shown that absorption into Bhairava, whose means is holding fast to the sudden opening of supreme intuition, is the one cause that stills the bondage of ignorance. Now he says that through the intensity of this awareness even the return from absorption becomes a state in which the appearing of difference is stilled. Of this very Bhairava, spoken of as the nature of the one who upsurges, which is the welling up of supreme intuition, there is an unsurpassed supreme power of freedom, beyond description. In the form of the inner aim with the outward gaze, it pervades the whole wheel of powers, both in succession and without succession. It is spoken of as beyond succession and non-succession, as exceeding them, as not empty, and as both; yet it is not of that form. By it, on its own wall, this play is displayed, which is the shining out of the glorious wheel of powers of creation and the rest, from the shining forth of earth to rest in the supreme knower. When there is union with this wheel of powers that it has made to appear, that is, reflective awareness of it in its proper sequence, in the way the secret tradition teaches, then the universe from Kālāgni up to the final kalā, even while it stands as the body and as outer things, is withdrawn: it becomes one with the fire of supreme awareness. That is the meaning. As the Bhargaśikhā says: "Death and time, the whole array of kalās, the net of changes, all that is native to experience, the whole brood of thought-constructs of oneness and of manyness: then he swallows it all." And the Vīrāvalī: "Where all things dissolve and the heaps of tattvas are burned, see that consciousness abiding in the body, blazing like the fire of time." And the Mālinīvijaya, with the words: "Contemplating by the mind alone the reality that is free of utterance, the absorption he attains is here called śākta." sets out this very point obliquely. It becomes manifest through worship at the feet of a true guru, and so it has not been opened further here. This very point is gathered up in the first and the last verses: "By whose opening and closing …" and: "But when he is firmly established in one …"