Śivasaṃhitā 5.194

The object (viṣaya) that dissolves citta’s modifications is paradoxical: it is the point where subject and object merge. There is no external object that stills the mind—the mind stills upon touching what transcends it. The «reaching» (prāpya) described here is not an acquisition but a recognition of what has always been.

Jñātvā = having known, prāpya = having obtained/reached, viṣaya = object, domain, sensory field, citta-vṛtti = modifications of citta, vilīyate = dissolves (in middle voice: dissolves by itself). The homa-japa-homa (fire-recitation-fire) structure forms a ritual sandwich of purification.

The dialectic of viṣaya in yoga is fascinating: the Yogasūtra proposes withdrawing the mind from viṣayas (sensory objects), while tantrism proposes finding in the supreme viṣaya the point where all experience dissolves. Both paths lead to the same nirodha (cessation), but by opposite routes: renunciation and absorption. The Śiva-saṃhitā opts for the second.