एवं चचिदानन्दलाभे देहादिषु चेत्यमानेष्वपि चिदैकात्म्यप्रतिपत्तिदार्ढ्यं जीवन्मुक्तिः ॥ १६ ॥विश्वात्मसात्कारात्मनि समावेशरूपे चिदानन्दे लब्धे व्युत्थानदशायां दलकल्पतया देहप्राणनीलसुखादिषु आभासमानेषु अपि यत्समावेशसंस्कारबलात् प्रतिपादयिष्यमाणयुक्तिक्रमोपबृंहितात् चिदैकात्म्यप्रतिपत्तिदार्ढ्यम् - अविचला चिदेकत्वप्रथा सैव जीवन्मुक्तिः - जीवतः प्राणान् अपि धारयतो मुक्तिः प्रत्यभिज्ञातनिजस्वरूपविद्राविताशेषपाशराशित्वात् ।यथोक्तं स्पन्दशास्त्रेइति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥इति ॥ १६ ॥
In plain words
And so: When the ānanda of cit is gained, firm realisation of oneness with cit, even while the body and the rest are being experienced, is jīvanmukti. When the ānanda of cit, which is samāveśa and consists in making the universe one's own, has been gained, then in the state of emergence, even while body, prāṇa, blue, pleasure and the like appear like fragments, there is a firm realisation of oneness with cit, that is, an unwavering unfolding of oneness with cit, by the strength of the impressions of samāveśa, strengthened by the sequence of methods to be taught below. That itself is jīvanmukti, that is, the liberation of one who is living, even while he holds prāṇa: for the whole heap of bonds has been put to flight by the recognition of one's own nature. As the Spanda teaching says: "Or he whose awareness is thus, who sees the whole world as play, ever united, is liberated while living; of this there is no doubt."