नैसर्गिकः प्राणसम्बन्धः
In plain words
The connection with is natural.
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
ननु भूतकञ्चुकित्वमपि अस्य कस्मात् तदैव न निवर्तते ! इत्याह - नैसर्गिकः प्राणसंबन्धः ॥ ४३ ॥ निसर्गात् स्वातन्त्र्यात्मनः स्वभावात् आयातो नैसर्गिकः प्राणसंबन्धः संवित् किल भगवती विश्ववैचित्र्यम् अवबिभासयिषुः संकोचावभासपूर्वकं संकुचदशेषविश्वस्फुरत्तात्मकप्राणनारूपग्राहकभूमिकां श्रित्वा ग्राह्यरूपजगदाभासात्मना स्फुरतीति नैसर्गिकः स्वातन्त्र्यात् प्रथममुद्भासितोऽस्याः प्राणसंबन्धः । तथा च श्रीवाजसनेयायाम् या सा शक्तिः परा सूक्ष्मा व्यापिनी निर्मला शिवा । शक्तिचक्रस्य जननी परानन्दामृतात्मिका ॥ महाघोरेश्वरी चण्डा सृष्टिसंहारकारिका । त्रिवहं त्रिविधं त्रिस्थं बलात्कालं प्रकर्षति ॥ इति संविद एव भगवत्याः प्राणक्रमेण नाडित्रयवाहिसोमसूर्यवह्न्यात्मावस्थितातीतानागतवर्तमानरूपबाह्यकालोल्लासनविलापनकारित्वमुक्तम् । तदुक्तं स्वच्छन्देऽपि प्राणः प्राणमयः प्राणो विसर्गापूरणं प्रति । नित्यमापूरयत्येष प्राणिनामुरसि स्थितः ॥ इति । प्राणस्य हकारस्तु स्मृतः प्राणः सुप्रवृत्तो हलाकृतिः । इत्युक्तनीत्या श्रीस्वच्छन्दभट्टारकरूपप्राणमयत्वात् विसर्गापूरतया सृष्टिसंहारकारित्वमभिहितम् इति युक्तमुक्तम् नैसर्गिकः प्राणसंबन्धः इति । अत एव श्रीभट्टकल्लटेन प्राणाख्यनिमित्तदार्ढ्यम् प्राक् संवित् प्राणे परिणता । इति तत्त्वार्थचिन्तामणावुक्तम् ॥ ४३ ॥
In plain words
The bond with prāṇa is natural. But why does his having the elements as a cloak not cease at that very moment? He says: Natural: come from nature, that is, from his own being, whose nature is freedom. The bond with prāṇa: Awareness, the Goddess, wishing to make the variety of the universe appear, first makes contraction appear; then, taking on the level of the grasper, whose form is prāṇana, made of the pulsing radiance of the whole universe as it contracts, she shines as the appearing of the world, which is what is grasped. So her bond with prāṇa is natural, made to shine forth first by her freedom. So the Vājasaneyā says: "That power, supreme, subtle, pervading, stainless, auspicious, mother of the wheel of powers, made of the nectar of supreme bliss, great queen of the terrible ones, fierce, maker of creation and dissolution, drives on by force time, flowing in three, threefold, standing in three." By this it is said that Awareness, the Goddess herself, through the sequence of prāṇa, brings forth and dissolves outer time, whose form is past, future and present, standing as moon, sun and fire carried in the three channels. And the Svacchanda too says: "Prāṇa, made of prāṇa, is the prāṇa that, by emission and filling, ever fills: it abides in the breast of living beings." Of prāṇa, in the way stated in "The letter ha is taught to be prāṇa, well set in motion, in the shape of a plough," being the maker of creation and dissolution through emission and filling is declared, because it is made of prāṇa, which is the form of the Lord Svacchanda. So it is rightly said, "The bond with prāṇa is natural". That is why Bhaṭṭa Kallaṭa, on the firmness of the cause called prāṇa, says in the Tattvārthacintāmaṇi: "First, awareness turned into prāṇa."