Brahman, the essence of bliss-consciousness, seeing it again and again, one is not satiated. It is the continuous festival of the nectar of bliss for human beings.

The repetition of “paśyan paśyan punaḥ punaḥ” — seeing again and again — is the key to the verse. This is not about a single, definitive vision that resolves everything forever — that is the Western conception of revelation — but rather a vision that is ceaselessly renewed, ever richer, ever more inexhaustible. “Na tṛpyati” — he is not satiated — is the mark of the sage in the Upaniṣads, but here it is applied to the very nature of Brahman.

Cidānandarasa is a technically crucial compound term. Cit (consciousness) + ānanda (bliss) + rasa (essence, nectar, savor) = the substance experienced as objectless delight. It is not delight in something; it is delight as something, the very nature of knowledge when there is no subject-object division.

The Haṭha Yoga tradition develops this in physiological terms: the bindu, the drop of nectar that falls from the sahasrāra, is the embodiment of this ānanda. The Haṭha Pradīpikā (IV.50-51) describes how, when prāṇa is established in its own place, “the bindu is revealed and with it the state of amṛta (immortality).” This is not poetic metaphor but a description of a somatic experience that corresponds to the gnoseological realization. The body and knowledge are not two separate domains; they are two descriptions of the same event.

The repetition “paśyan paśyan punaḥ punaḥ” — seeing again and again — is the key to the verse. This is not about a single, definitive vision that resolves everything forever — that is the Western conception of revelation — but rather a vision that ceaselessly renews itself, ever richer, ever more inexhaustible. “Na tṛpyati” — he is not satiated — is the hallmark of the sage in the Upaniṣads, but here it is applied to the very nature of Brahman.

Cidānandarasa is a technically crucial compound term. Cit (consciousness) + ānanda (bliss) + rasa (essence, nectar, savor) = the substance experienced as objectless delight. It is not delight in something; it is delight as something, the very nature of knowledge when there is no subject-object division.

The Haṭha Yoga tradition develops this in physiological terms: the bindu, the drop of nectar that falls from the sahasrāra, is the embodiment of this ānanda. The Haṭha Pradīpikā (IV.50-51) describes how, when prāṇa is established in its own place, “the bindu is revealed and with it the state of amṛta.” This is not poetic metaphor but a description of a somatic experience that corresponds to the gnoseological realization. The body and knowledge are not two separate domains; they are two descriptions of the same event.