Śivasaṃhitā 5.211

The cidānanda (cit = pure consciousness, ānanda = bliss) is described as aparokṣa—directly perceptible, not mediated—and pūrṇa—complete, lacking nothing. It is always available, always present. Yet most beings abandon it in favor of its shadows in the world of objects. This abandonment generates the confusion (bhrama) that is the ordinary human condition.

Aparokṣa = directly visible, without mediation (a = without, parokṣa = indirect, that which is beyond the eye), cid-ānanda = consciousness-bliss, Brahman’s essential nature, pūrṇa = full, complete, bhramākulāḥ = disturbed by confusion (bhrama = confusion/wandering, ākula = disturbed).

The japa accessibility for the gṛhastha is a pragmatic counterpoint here: although cidānanda is directly perceptible in theory, in practice the conditioned mind needs mantra support to still its compulsive movements. Japa does not give cidānanda—it is already here—but eliminates the noise preventing its recognition. This understanding avoids both quietism («nothing to do») and compulsive spiritual activism.