When samādhi has been attained and there is nothing established in the mind, then supreme bliss manifests, the essence of bliss-consciousness by itself.

“Sampanna” — attained, realized — is the perfect passive of sam-pad, to be completed. Samādhi is not something one “enters” but something one “completes.” There is no progress toward samādhi; there is only the cessation of that which prevents samādhi from being revealed as ever-present. “Na kiṃcin manasi sthitam” — nothing established in the mind — describes not the absence of content but the absence of adherence to content. Thoughts may arise; they do not become established.

“Paraḥ ānandaḥ” — supreme bliss — is not one bliss among others, but the source from which all joys emanate. “Yāti” — it manifests, it flows forth — is intransitive: there is no agent who manifests it, no cause that produces it. The cidānandarasa manifests because it is its nature to manifest when the obstacles are removed.

The Haṭha Pradīpikā (IV.51) connects this with physiology: “When the mind dissolves, bindu [semen/spirit] does not fall. Even if it falls, it mixes with the nectar of the moon [soma].” This is not sexual alchemy but a description of the transformation of vital energy (ojas) into luminous knowledge (tejas). The yogī’s body becomes a crystal that does not absorb but transmits the light of pure Consciousness.

“Sampanna” — attained, realized — is the perfect passive of sam-pad, to be completed. Samādhi is not something one “enters” but something that is “completed.” There is no progress toward samādhi; there is a cessation of that which prevents samādhi from revealing itself as ever-present. “Na kiṃcin manasi sthitam” — nothing established in the mind — describes not the absence of content but the absence of adhesion to content. Thoughts may arise; they do not become established.

“Paraḥ ānandaḥ” — supreme bliss — is not one bliss among others, but the source from which all joys emanate. “Yāti” — it manifests, it appears — is intransitive: there is no agent that manifests it, no cause that produces it. The cidānandarasa manifests because it is its nature to manifest when the obstacles are removed.

The Haṭha Pradīpikā (IV.51) connects this to physiology: “When the mind is dissolved, bindu [semen/spirit] does not fall. Even if it falls, it mixes with the nectar of the moon [soma].” This is not sexual alchemy but a description of the transformation of vital energy (ojas) into luminous knowledge (tejas). The yogī’s body becomes a crystal that does not absorb but transmits the light of pure Consciousness.