Tatpravṛttāvapyanirāsaḥ saṁvettṛbhāvāt तत्प्रवृत्तावप्यनिरासः वेत्तृभावात्॥(sūtra III.32)

tad (tat) – of those; pravṛttau – occurrence; api – even though; anirāsaḥ - devoid of break; saṁvettṛ - as the knower of Supreme; bhāvāt – condition.

Even though such a yogi is able to create, sustain and dissolve the universe, there is no break in his awareness as the knower of the Supreme. As he has fixed his consciousness with Śiva all the time, he remains continuously in a state of bliss. As result of this state, he acquires the expressive will of Śiva. The activities of the universe are controlled only by the Divine Will. Since the yogi always remains submerged in the energy of Śiva, he is not affected by what is happening outside his consciousness. In other words, the yogi has learnt by perseverance and practice to remain unattached to the objective world. Though the yogi partakes in normal activities of mankind, he is neither influenced nor affected by his own acts or the acts of others. The materialistic world can never distort his awareness with Śiva. That is why sūtra III.25 said that he becomes like Śiva.

This is the difference between a yogi and a normal person. A normal person is stimulated by his own thinking. But a yogi’s mind has transformed as a sanctum sanctorum of Śiva. The three fold act of God happens without any changes taking place in the Divine, as Divine is beyond any changes. The yogi has also attained the same stage wherein, either his own activities or the activities of others affect him in anyway. In spite of actions unfold either though him or before him, none could disturb his perpetual connection with Śiva.

This aphorism says that irrespective of the changes happening outside his body, his essential nature remains unchanged. He always stands united with Śiva. If for a moment, he loses his connection with Him, he has to start all over again.