Such Yogī realizes the entire universe in one go, i.e. realizes the entire universe simultaneously and instantaneously.

Suddhavidyodayāccakreśatva-siddhiḥ सुद्धविद्योदयाच्चक्रेशत्व-सिद्धिः (sūtra I.21)

(Śuddhavidyā  + udayāt = Suddhavidyodayā) Śuddhavidyā – the supreme consciousness of the Self or the unstained knowledge (not the śuddhavidya of tattva 5/36); udayāt – emerging; cakra – the collective whole of śakti-s (powers) i.e. the collective powers attained by the Yogī; īśatva – mastery; siddhiḥ - accomplishment.

The Yogī accomplishes mastery over the collective whole of powers, referred in this sūtra as cakra,through the emergence of pure knowledge known as śuddhavidya. Cakra is also explained to mean the eight yogic powers explained by sage Patañjali in his Yoga Sūtra and they are as follows:

1. Aṇimā: becoming smaller; 2. Laghimā; becoming weightless; 3. Mahimā – attaining big form; 4. Prāpti – travel at will without any hindrance; 5. Prākāmya – freedom of will; 6. Garimā – becoming very heavy; 7. Vaśitā – gaining uncontrollable powers; and Īśitā – becoming God.

There are two steps involved in attaining the mastery explained in this aphorism. The first one is the union of his consciousness with Śakti, the exclusive and independent power of Śiva, with a clear intent to access universal consciousness through his will power and with utmost concentration during meditation. The second step is the natural progression of the first step.  As a result of Yogī’s will power or icchā śakti and resolute awareness, śuddhavidyā dawns on him and as result of which, theYogī acquires the powers of Śiva (in literal sense), by attaining complete control over His collective powers (he becomes one with Śiva). Śuddhavidyā contextually means, realising omnipresence of Śiva or universal consciousness. This means that the Yogī understands and realizes all that exist in the universe is Śiva. Any knowledge contrary to this understanding is avidya, which is subtle in nature and is also known as māyīyamala. This is the cause for dualities. When śuddhavidyā dawns,avidaya is exterminated, as both cannot prevail at the same time.

Śakti alone is capable of bringing about śuddhavidyā, a necessary prelude to realising Śiva. It is only Śakti, who can give knowledge about Śiva for realising Him. Hence She is called Śiva-jñāna-pradāinī (Lalitā Sahasranāma 727). Because, She being the independent power of authority, known as svātantrya śakti of Śiva, She imparts pure knowledge about Him in order to realize Him. The Yogī by uniting his consciousness with Her get the necessary knowledge, obviously, the pure knowledge, to realize Śiva, the embodiment of purity. The Yogī realizes Śiva by means of powerful Light, known asCit, the Absolute. Śiva is known as Cit and Śiva and Śakti together is known as Caitanya.

When that Yogī desirous of seeing all objects, infuses them with his illuminated consciousness and realizes the entire universe in one go. There is no point in discussing on this state, as the Yogī experiences the universality all by himself says Spanda-Kārikā (III.11).

Everyone has this kind of supreme consciousness within his own self. But he does not make any attempts to realize the ever witnessing supreme consciousness within. To do so, as explained in this aphorism, first one has to develop sincerity and dedication towards practice known as sādhana. When Śakti is meditated upon, She reveals Śiva. This is known yogic path leading to Self realization. One cannot attain Śiva without Śakti’s Grace.