Śivasaṃhitā 3.61

The yogīndra (supreme lord of yogins) who has obtained the aiśvaryas (eight sovereign powers) through prāṇāyāma attains something more significant than individual powers: vision of karma’s three-phased functioning. Seeing karma in its three dimensions — past, present, and future; or in its triple condition of sañcita, prārabdha, and āgāmi — is the cognitive equivalent of having transcended linear time.

Kriyāśakti (force of action) is, in Kashmir Śaivism, one of the three fundamental śaktis alongside jñānaśakti (force of knowledge) and icchāśakti (force of will). Its acquisition means not activism but the power to act without the friction of residual karma: each advanced yogin’s action produces its exact effect without secondary karmic consequences. It acts as fire acts — without intention, with total efficacy.

The piercing (bhedana) of the six cakras is not metaphor: in tantric physiology, cakras are nodes of condensed energy that offer resistance to prāṇa’s ascent through suṣumnā. Each granthī (node, literally «knot») dissolved represents the elimination of a layer of psychosomatic conditioning. The yogin who has traversed the six main nodes perceives reality directly, without filters.