Śiva Sūtra 3.40
अभिलापाद्बहिर्गतिः संवाह्यस्य ||3.40||
Through desire [or inner expression] (abhilāpāt | abl sg) [arises] the outward movement (bahir-gatiḥ | nom sg) of the one carried away (saṃvāhyasya | gen sg m pfp).
Desire carries awareness outwards and into renewed bondage.
Kṣemarāja explains in the Vimarśinī: Desire draws awareness from its centre into external objects.
The Vārttika explains: The Paśu is carried onwards by the Tattvas and his own karma, from birth to birth.
Śiva Sūtra 3.41
तदारूढप्रमितेस्तत्क्षयाज्जीवसंक्षयः ||3.41||
tadārūḍha-pramites tat-kṣayāj jīva-saṃkṣayaḥ ||3.41|| Analysis ▾ Analysis ▴
When knowledge is established in that (tad-ārūḍha-pramiteḥ | gen absl sg), from its waning (tat-kṣayāt | abl sg) [follows] the complete dissolution of individual life (jīva-saṃkṣayaḥ | nom sg).
When knowledge is firmly established and this desire wanes, the sense of separate life dissolves.
Kṣemarāja explains in the Vimarśinī: When the outward-carried movement is dissolved, the limited sense of life wanes.
The Vārttika explains: When knowledge truly rests in tad, the ground of the knower, deep-rooted Abhilāpa wanes, and with it the Jīva as the state of the Puryaṣṭaka.
Śiva Sūtra 3.42
भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ||3.42||
Then (tadā), although clothed in the covering of the elements (bhūta-kañcukī | nom sg m), [the yogin] is liberated (vimuktaḥ | nom sg m), again (bhūyaḥ) equal to the Lord (pati-samaḥ | nom sg m), [and] transcendent (paraḥ | nom sg m).
Then, despite the elemental body, you are free and equal to the highest Lord.
Kṣemarāja explains in the Vimarśinī: Even while the body consists of elements, the awakened person can be free.
The Vārttika explains: The reply to the objection is subtle: the yogin can be liberated even while the elemental bodily covering remains.
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