मात्रास्वप्रत्ययसन्धाने नष्टस्य पुनरुत्थानम्
In plain words
In the union of the measures with awareness of self, the rising again of what was lost.
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
एवमेव प्रसवेऽपि प्रवृत्ते यदि तुर्यरसावष्टम्भेन मध्यपदं सिञ्चति पुनरपि तदा - मात्रास्वप्रत्ययसंधाने नष्टस्य पुनरुत्थानम् ॥ २४ ॥ मात्रासु पदार्थेषु स्वप्रत्ययसंधानम् । चक्षुषा यच्च संधानं वाचा वा यश्च गोचरः । मनश्चिन्तयते यानि बुद्धिश्चैवाध्यवस्यति ॥ अहङ्कृतानि यान्येव यच्च वेद्यतया स्थितम् । यश्च नास्ति स तत्रैव त्वन्वेष्टव्यः प्रयत्नतः ॥ इति-श्रीस्वच्छन्दनिरूपितनीत्या विश्वमिदम् अहम् इति चिद्घनात्मरूपतां सर्वत्र अनुसंदधतः पूर्वोक्तावरप्रसवात् नष्टस्य अपहारिततुर्यैकघनचमत्कारमयस्वभावस्य पुनरुत्थानम् उन्मज्जनं तदैक्यसंपत्संपूर्णत्वं योगिनो भवति इत्यर्थः । तदुक्तं श्रीस्वच्छन्दे प्रसह्य चञ्चलीत्येव योगिनामपि यन्मनः । इत्युपक्रम्य यस्य ज्ञेयमयो भावः स्थिरः पूर्णः समन्ततः । मनो न चलितं तस्य सर्वावस्थागतस्य तु ॥ यत्र यत्र मनो याति ज्ञेयं तत्रैव चिन्तयेत् । चलित्वा यास्यते कुत्र सर्वं शिवमयं यतः ॥ इति । विषयेषु च सर्वेषु इन्द्रियार्थेषु च स्थितम् । यत्र यत्र निरूप्येत नाशिवं विद्यते क्वचित् ॥ इति च ॥ २४ ॥
In plain words
In joining one's own awareness to the measures, what was lost rises again. But if, even when emission has set in like this, he again sprinkles the middle state with the firm hold of the savour of the fourth, then: The measures are things. Joining one's own awareness to them: "Whatever joining there is through the eye, or whatever is the field of speech, whatever the mind thinks, and whatever the intellect determines, whatever things the I-maker owns, and whatever stands as what is known, and whatever is not: he is to be sought with effort right there." By this way, set out in the Svacchanda, for one who everywhere attends to the form "this universe is I", dense with consciousness, there is the rising again, the re-emergence, of him who was lost through the inferior emission described before, whose nature, made of the wonder dense with the fourth alone, had been stolen away. That is, the yogin comes to the fullness of the wealth of oneness with it. As the Svacchanda says, beginning: "The mind, which even in yogins is restless, forcefully so …" and going on: "He whose state is made of the knowable, firm, full on every side: his mind does not waver, in whatever state he is. Wherever the mind goes, let him contemplate the knowable right there; wavering, where will it go? For everything is made of Śiva." and: "In all the objects, and in the things of the senses, abiding: wherever one looks, nothing that is not Śiva is found anywhere."