The Bliss (that the Yogī feels in abiding as the Knower or Perceiver) (ānandaḥ) of the world (—consisting of subjects and objects—) (loka) (is his) delight (sukham) of Samādhi (samādhi)||18||

The loka or world (lokaḥ) (is both) “that which is perceived (lokyate iti)” —i.e. the multitude (grāmaḥ) of objects (vastu)— and (ca) “he who perceives (lokayati iti)” —i.e. the group or class (vargaḥ) of subjects (grāhaka)—. Although that is evident (tasmin sphurati sati)1 (to everyone), according to the precept (nītyā) stated (nirūpita) in venerable (śrī) Vijñānabhairava (vijñāna-bhaṭṭāraka):

“The consciousness (saṁvittiḥ) of object (grāhya) (and) subject (grāhaka) is common (sāmānyā) to all the embodied ones (sarva-dehinām); but (tu) in the case of the Yogī-s (yoginām) this (ayam) (is the) distinction (viśeṣaḥ): there is attentiveness (sa-avadhānatā) to the relation (between object and subject) (sambandhe)”||

(then,) this (etad eva) bliss (ānandaḥ) which (yaḥ) consists (mayaḥ) of camatkāra –joy of the pure I-consciousness– (camatkāra) on account of (his) attention (avadhānatas) to (his) repose (viśrānti) in the state (pada) of a Knower or Perceiver (pramātṛ) (is) his (asya) delight (sukham) of Samādhi (samādhi)2|

It has (also) been said (tad uktam) in that very (book) –viz. in Vijñānabhairava– (tatra eva):

“One should remember (smaret) the entire (sarvam) world (jagat) or (vā) his own (sva) body (deham) as replete (bharitam) with his own (sva) bliss (ānanda). Simultaneously (yugapad) –i.e. when one is able to remember in that way–, he is filled with (mayaḥ bhavet) the Highest (para) Joy (ānanda) due to his own Nectar (sva-amṛtena eva… iti)”||

This very (truth) (etad ca) has been summarized (saṅgṛhītam) by this (aphorism) (anena):

“Only (eva) this (iyam) (is) the obtainment (prāptiḥ) of the Nectar leading to Immortality (amṛta… iti)…”
(See Spandakārikā-s II, 7)

Moreover (atha ca), that (yad) delight (sukham) of Samādhi –i.e. the state of keeping a continuous awareness of his Knowership– (samādhi) belonging to the one (asya) who takes great pleasure (ārāmasya) in his own (sva) Self (ātma) ends (tad eva… paryavasāyi bhavati) in the manifestation (abhivyakti) of his (sva) bliss (ānanda) among the people (lokānām) who observe (avalokayatām) him –lit. such a person– (tādṛśam) there –i.e. in that place and in that state– (tad). (It happens) through (yuktyā) the transference (saṅkramaṇa) of joy (ānanda)|


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