यदा पुनः करणेश्वरीप्रसरसंकोचं संपाद्य सर्गसंहारक्रमपरिशीलनयुक्तिम् आविशति तदाबललाभे विश्वमात्मसात्करोति ॥ १५ ॥चितिरेव देहप्राणाद्याच्छादननिमज्जनेन स्वरूपम् उन्मग्नत्वेन स्फारयन्ती बलम् यथोक्तंतदाक्रम्य बलं मन्त्राः … ।इति ।एवं च बललाभे - उन्मग्नस्वरूपाश्रयणे क्षित्यादि-सदाशिवान्तं विश्वम् आत्मसात् करोति - स्वस्वरूपाभेदेन निर्भासयति ।तदुक्तं पूर्वगुरुभिः स्वभाषामयेषु क्रमसूत्रेषुयथा वह्निरुद्बोधितो दाह्यं दहति तथा विषयपाशान् भक्षयेत्इति ।न चैवं वक्तव्यम् - विश्वात्मसात्काररूपा समावेशभूः कादाचित्की कथम् उपादेया इयं स्यात् इति यतो देहाद्युन्मज्जननिमज्जनवशेन इदम् अस्याः कादाचित्कत्वम् इव आभाति ।वस्तुतस्तु चितिस्वातन्त्र्यावभासितदेहाद्युन्मज्जनात् एव कादाचित्कत्वम् ।एषा तु सदैव प्रकाशमाना अन्यथा तत् देहादि अपि न प्रकाशेत ।अत एव देहादिप्रमातृताभिमाननिमज्जनाय अभ्यासः न तु सदा प्रथमानतासारप्रमातृताप्राप्त्यर्थम्इति श्रीप्रत्यभिज्ञाकाराः ॥ १५ ॥
In plain words
But when one brings about the contraction of the outflow of the goddesses of the senses and enters the method of dwelling on the sequence of emanation and withdrawal, then: When strength is gained, one makes the universe one's own. Strength is citi herself, causing her own nature to blaze forth by rising up, as the covering of body, prāṇa and the rest sinks away. As it is said: "Seizing that strength, the mantras …" So, when strength is gained, that is, when one takes refuge in one's own nature risen up, one makes the universe, from earth to Sadāśiva, one's own, that is, one makes it shine as not different from one's own nature. As the earlier teachers said in the Krama Sūtras, written in their own language: "As a fire, once kindled, burns what is to be burned, so one should devour the bonds that are the objects of the senses." Nor should it be said: this level of samāveśa, which consists in making the universe one's own, comes only now and then, so how could it be something to strive for? For it only seems to come now and then, because of the rising and sinking of the body and the rest. In truth, coming now and then belongs only to the rising of the body and the rest, made to appear by the freedom of citi. But this is always shining; otherwise even the body and the rest would not shine. For this very reason practice is for the sinking of the conceit of being the knower as body and the rest, not for gaining the knower whose essence is to be ever shining. So the authors of the Pratyabhijñā teach.