अथ कथं चिदानन्दलाभो भवति ? - इत्याहमध्यविकासाच्चिदानन्दलाभः ॥ १७ ॥सर्वान्तरतमत्वेन वर्तमानत्वात् तद्भित्तिलग्नतां विना च कस्यचित् अपि स्वरूपानुपपत्तेः संविदेव भगवती मध्यम् ।सा तु मायादशायां तथाभूतापि स्वरूपं गूहयित्वाप्राक् संवित्प्राणे परिणताइति नीत्या प्राणशक्तिभूमिं स्वीकृत्य अवरोहक्रमेण बुद्धिदेहादिभुवम् अधिशयाना नाडीसहस्रसरणिम् अनुसृता ।तत्रापि च पलाशपर्णमध्यशाखान्यायेन आ ब्रह्मरन्ध्रात् अधोवक्त्रपर्यन्तं प्राणशक्तिब्रह्माश्रयमध्यमनाडीरूपतया प्राधान्येन स्थिता तत एव सर्ववृत्तीनाम् उदयात् तत्रैव च विश्रामात् ।एवंभूतापि एषा पशूनां निमीलितस्वरूपैव स्थिता ।यदा तु उक्तयुक्तिक्रमेण सर्वान्तरतमत्वे मध्यभूता संविद्भगवती विकसति यदि वा वक्ष्यमाणक्रमेण मध्यभूता ब्रह्मनाडी विकसति तदा तद्विकासात् चिदानन्दस्य उक्तरूपस्य लाभः - प्राप्तिर्भवति ।ततश्च प्रागुक्ता जीवन्मुक्तिः ॥ १७ ॥
In plain words
Now, how does one gain the ānanda of cit? He says: From the unfolding of the centre comes the gaining of the ānanda of cit. Saṃvid herself, the Blessed One, is the centre: she abides as the innermost of all, and nothing at all could have its own nature without resting on her as its ground. Yet in the state of māyā, though she is so, she hides her own nature, and, by the principle "Saṃvid first transformed into prāṇa," takes on the level of the power of prāṇa and, descending step by step, dwells in buddhi, body and the rest, and flows along the paths of the thousands of channels. And there too, like the central vein of a palāśa leaf, she stands chiefly as the central channel, the abode of the power of prāṇa and of Brahman, from the opening of Brahman down to the lower mouth; for it is from there that all activities arise, and in it that they come to rest. Though she is such, in the bound her nature remains closed. But when, by the sequence of methods already given, saṃvid, the Blessed One, who is the centre, unfolds as the innermost of all, or when, by the sequence to be described, the brahmanāḍī, which is the centre, unfolds, then from that unfolding comes the gaining, that is, the attaining, of the ānanda of cit of the kind described. And from that comes the jīvanmukti spoken of above.