What is now left for that Yogī? He now stands eternally connected to both Śakti and Śiva.

Mahāhradānusandhānānmantravīryānubhavaḥ महाह्रदानुसन्धानान्मन्त्रवीर्यानुभवः (sūtra I.22)

Mahā – the great; hrada – lake; anusandhānāt – by uniting mentally; mantra – mantra; vīrya – procreative power; ānubhavaḥ - experience.

Mahahrda refers to the reservoir of Divine Power, the Supreme Consciousness, also known as Svātantrya Śakti of Śiva. This Svātantrya Śakti of Śiva is Śakti, often referred as His Consort in Scriptures. They are inseparable. Everything originates only from Svātantrya Śakti. This Supreme “I” Consciousness of Śiva begins with will to create and end with the formation of the universe. The Yogī by mentally uniting with the reservoir of Divine Power, experiences the mantra. Here, mantra refers to “I” consciousness of Śiva, the procreative power that manifests as the universe.  The Svātantrya Śakti of Śiva, known as Śakti always stands united with Śiva. There cannot even be a millisecond disconnect between Him and Her. Therefore, Mahahrda refers to Śakti, the Divine Power, the Svātantrya Śakti of Śiva and the Yogī uniting with Her perpetually, experiences the universal consciousness. All this happens in the mind of the Yogī. This union can be explained with an example of a hose pipe. Water stored in an overhead tank is connected to a hose pipe and what comes out of the hose pipe is nothing but the water stored in the overhead tank. Here, the overhead tank is Śiva and the water stored in the tank is Śakti, the hose pipe is the mind of the Yogī and what comes out of the hose pipe is pure Divine Consciousness, experienced by the Yogī as Bliss.

The Supreme “I” consciousness of Śiva, i.e. Śakti creates the universe from the subtle to gross. During creation, it is always from the subtle to gross and during annihilation it is from gross to subtle. The creative motion of the universe happens due to four types of currents, known as cakra. They are khecarī, gocarī, dikcarī and bhūcarī cakra-s. Their combined force or current is known as Vāmeśvarī.  Khecarī operates in the aspirant, gocarī is connected to antaḥkaraṇa, the inner psychic organs (mind, intellect and ego), dikcarī operates on the external organs and bhūcarī operates on the subjects.  

It should always be remembered that Śiva and Śakti are not to be sought outside the gross body. They are to be sought within, through the mind. A Yogī perfectly knows how to unite His mind with the Supreme Consciousness. He perpetually stands united in this position and as a result of which, the Yogī becomes That and this happens only in his mind. But, at the same time, it is not imperative that the Yogī should sit in an isolated place, firmly establishing this union. He will continue to behave like a normal human being. He will laugh, cry, become emotional, feel the appetite, sleep and meets out all his obligations and responsibilities. But his mind will always stay united with the reservoir of Divine Power, the Supreme Consciousness, also known as Svātantrya Śakti of Śiva. This will be reflected as powerful vibrations around him, which can be realized by everyone with a little practice. His speech and actions will also depict his perpetual connection with Śakti and Śiva.

If the mind is agitated or defiled, this union is not possible, as none can approach the Supreme Consciousness with an impure mind. In spirituality, it is only the mind that alone matters and Self-realization is possible only through an absolute pure mind. After all Śiva is the embodiment of purity and hence He is described in the Scriptures as crystal in complexion. It is but natural that His Purity cannot be connected with an impure mind and Śakti ensures that such a catastrophe does not happen at all. Hence it is said that Śiva can be attained only through the Grace of Śakti.

With this, the first section of Siva Sūtra-s is concluded. There are two more sections comprising of 10 and 45 aphorisms.