Śivasaṃhitā 5.52

Sukharūpin—“whose form is happiness,” “consisting of joy”—describes the Self not as an abstract object of knowledge but as the most immediate and direct possible experience: the very happiness that one is, not that which is sought or obtained. This is the ānanda of the formula sat-cit-ānanda: not contingent pleasure but the very nature of consciousness when it knows itself. Nirañjana—“without stain,” from añjana (collyrium, the staining substance)—emphasizes that this happiness is pure, unconditioned.

Āvirbhavati—“appears,” “manifests”—is the appropriate verb: the Self is not created as a result of practice; it is revealed. Practice does not produce ātman but eliminates what was concealing it. This point is philosophically crucial in Advaita Vedānta and Kashmir Śaivism: liberation (mokṣa) is not an achievement but a discovery, the recognition of what was always present but veiled.

Forgetting the three bodies (trayīśarīra) as the condition of deep samādhi is a recurring theme in yogic texts. In the Vedānta system, the three bodies—sthūla (physical), sūkṣma (subtle), kāraṇa (causal)—correspond to the three states of consciousness—waking, dream, deep sleep. Transcending them is equivalent to reaching turīya—the fourth state—pure consciousness that underlies and sustains the three without being any of them.