उक्तसूत्रार्थप्रातिपक्ष्येण तत्त्वदृष्टिं दर्शयितुमाहतत्परिज्ञाने चित्तमेव अन्तर्मुखीभावेन चेतनपदाध्यारोहात् चितिः ॥ १३ ॥पूर्वसूत्रव्याख्याप्रसङ्गेन प्रमेयदृष्ट्या वितत्य व्याख्यातप्रायमेतत् सूत्रम् शब्दसंगत्या तु अधुना व्याख्यायते ।तस्य आत्मीयस्य पञ्चकृत्यकारित्वस्य परिज्ञाने सति अपरिज्ञानलक्षणकारणापगमात् स्वशक्तिव्यामोहिततानिवृत्तौ स्वातन्त्र्यलाभात् प्राक् व्याख्यातं यत् चित्तं तदेव संकोचिनीं बहिर्मुखतां जहत् अन्तर्मुखीभावेन चेतनपदाध्यारोहात् - ग्राहकभूमिकाक्रमणक्रमेण संकोचकलाया अपि विगलनेन स्वरूपापत्त्या चितिर् भवति स्वां चिन्मयीं परां भूमिमाविशति इत्यर्थः ॥ १३ ॥
In plain words
To show the view of reality, in opposition to the meaning of the sūtra just given, he says: When this is fully known, the mind itself, by turning inward and rising to the level of the conscious, is citi. This sūtra has, in effect, already been explained at length as to its meaning, in the course of explaining the sūtra before it; now it is explained by following its words. When this, one's own performing of the five acts, is fully known, the cause, which is not knowing it fully, falls away; bewilderment by one's own powers ceases, and freedom is gained. Then that very mind which was described earlier, leaving behind its contracting outwardness, by turning inward and rising to the level of the conscious, that is, by stepping up through the levels of the perceiver, so that even the trace of contraction melts away, attains its own nature and becomes citi. The meaning is that it enters its own supreme level, made of cit.