मध्यविकासाच्चिदानन्दलाभः स एव च परमयोगिनः समावेशसमापत्त्यादिपर्यायः समाधिः तस्य नित्योदितत्वे युक्तिमाहसमाधिसंस्कारवति व्युत्थाने भूयो भूयश्चिदैक्यामर्शान्नित्योदितसमाधिलाभः ॥ १९ ॥आसादितसमावेशो योगिवरो व्युत्थाने अपि समाधिरससंस्कारेण क्षीव इव सानन्दं घूर्णमानो भावराशिं शरदभ्रलवम् इव चिद्गगन एव लीयमानं पश्यन् भूयो भूयः अन्तर्मुखताम् एव समवलम्बमानो निमीलनसमाधिक्रमेण चिदैक्यमेव विमृशन् व्युत्थानाभिमतावसरे अपि समाध्येकरस एव भवति ।यथोक्तं क्रमसूत्रेषुक्रममुद्रया अन्तःस्वरूपया बहिर्मुखः समाविष्टो भवति साधकः ।तत्रादौ बाह्यात् अन्तः प्रवेशः आभ्यन्तरात् बाह्यस्वरूपे प्रवेशः आवेशवशात् जायते - इति सबाह्याभ्यन्तरोऽयं मुद्राक्रमःइति ।अत्रायमर्थः सृष्टि-स्थिति-संहृतिसंविच्चक्रात्मकं क्रमं मुद्रयति स्वाधिष्ठितम् आत्मसात् करोति येयं तुरीया चितिशक्तिः तया क्रममुद्रया अन्तरिति - पूर्णाहन्तास्वरूपया बहिर्मुख - इति विषयेषु व्यापृतः अपि समाविष्टः - साक्षात्कृतपरशक्तिस्फारः साधकः - परमयोगी भवति ।तत्र च बाह्याद् ग्रस्यमानात् विषयग्रामात् अन्तः - परस्यां चिति भूमौ ग्रसनक्रमेणैव प्रवेशः - समावेशो भवति ।आभ्यन्तरात् चितिशक्तिस्वरूपात् च साक्षात्कृतात् आवेशवशात् - समावेशसामर्थ्यात् एव बाह्यस्वरूपे - इदन्तानिर्भासे विषयग्रामे वमनयुक्त्या प्रवेशः - चिद्रसाश्यानताप्रथनात्मा समावेशो जायते - इति ।सबाह्याभ्यन्तरः अयं नित्योदितसमावेशात्मा मुदो - हर्षस्य वितरणात् परमानन्दस्वरूपत्वात् पाशद्रावणात् विश्वस्य अन्तः तुरीयसत्तायां मुद्रणात् च मुद्रात्मा क्रमः अपि सृष्ट्यादिक्रमाभासकत्वात् तत्क्रमाभासरूपत्वात् च क्रम इति अभिधीयते इति ॥ १९ ॥
In plain words
From the unfolding of the centre comes the gaining of the ānanda of cit, and that is the samādhi of the supreme yogin, also called samāveśa, samāpatti and the like. He gives the method for making it ever arisen: In emergence, which carries the impressions of samādhi, by reflective awareness of oneness with cit again and again, one gains the samādhi that is ever arisen. The excellent yogin who has attained samāveśa, even in emergence, reeling in ānanda like one drunk, through the impression of the savour of samādhi, sees the mass of things dissolving into the sky of cit itself, like a wisp of autumn cloud. Again and again he holds to inwardness alone, and, by way of the samādhi of closing, he reflects on oneness with cit alone; so even at the time taken for emergence he is of the one savour of samādhi. As it is said in the Krama Sūtras: "By the kramamudrā, whose nature is inward, the practitioner, though facing outward, is absorbed. There, first there is entry from the outer into the inner; from the inner, by the force of absorption, there arises entry into the form of the outer. So this course of the mudrā is both outer and inner." The meaning here is this. The kramamudrā is this power of citi, which is turya, which seals the sequence consisting of the wheel of awarenesses of emanation, maintenance and withdrawal, that is, makes it stand under her and makes it her own. By it, inward, that is, whose nature is full I-ness, the practitioner, that is, the supreme yogin, though facing outward, that is, engaged with objects, is absorbed, that is, has directly seen the blazing forth of the supreme Śakti. And there, from the outer, that is, from the mass of objects as it is devoured, there is entry, that is, samāveśa, into the inner, that is, into the supreme level of citi, by the very process of devouring. And from the inner, that is, from the nature of the power of citi directly seen, by the force of absorption, that is, by the very strength of samāveśa, there arises entry, by the method of pouring out, into the form of the outer, that is, into the mass of objects appearing as this-ness; this is a samāveśa that consists in the spreading of the sap of cit grown dense. This, both outer and inner, whose nature is the samāveśa ever arisen, is a mudrā: because it gives mud, that is, joy, being of the nature of supreme ānanda; because it melts away bonds; and because it seals the universe within the being of turya. It is also called krama, a sequence, because it makes the sequence of emanation and the rest appear, and because its form is the appearing of that sequence.