लोकानन्दः समाधिसुखम्
In plain words
The bliss of the world is the joy of .
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
किं च अस्य - लोकानन्दः समाधिसुखम् ॥ १८ ॥ लोक्यते इति लोको वस्तुग्रामः लोकयति इति च लोको ग्राहकवर्गः तस्मिन्स्फुरति सति ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम् । योगिनां तु विशेषोऽयं संबन्धे सावधानता ॥ इति श्रीविज्ञानभट्टारकनिरूपितनीत्या प्रमातृपदविश्रान्त्यवधानान्तश्चमत्कारमयो य आनन्द एतदेव अस्य समाधिसुखम् । तदुक्तं तत्रैव सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत् । युगपत्स्वामृतेनैव परानन्दमयो भवेत् ॥ इति । एतच्च इयमेवामृतप्राप्तिः … । इत्यनेन संगृहीतम् । अथ च यत् अस्य स्वात्मारामस्य समाधिसुखं तदेव तत्तादृशम् अवलोकयतां लोकानाम् आनन्दसंक्रमणयुक्त्या स्वानन्दाभिव्यक्तिपर्यवसायि भवति । एतदपि श्रीचन्द्रज्ञानग्रन्थेन प्रागुक्तेन सुसंवादम् ॥ १८ ॥
In plain words
The bliss of the world is the joy of samādhi. And further, for him: Loka, "world", is what is seen, the whole range of things; and loka is also what sees, the whole class of perceivers. When these shine, in keeping with what the Vijñāna Bhaṭṭāraka teaches: "Awareness of grasped and grasper is common to all embodied beings; but for yogins there is this distinction: attentiveness in the relation." the bliss that is the inner wonder of attention resting in the state of the knower: that alone is his joy of samādhi. As it is said in the same place: "Let one remember the whole world, or one's own body, as filled with one's own bliss; all at once, by one's own nectar alone, one becomes made of supreme bliss." This is gathered up in the line: "This alone is the attainment of the nectar …" And further: that very joy of samādhi of this one who delights in his own Self comes, for the people who look upon him as such, by the method of the transfer of bliss, to end in the revealing of their own bliss. This too agrees well with the passage of the Candrajñāna quoted before.