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笔谤补迟测补产丑颈箩帽腻 and Advaita 痴别诲腻苍迟补 equally accept and uphold the blissful nature of the Supreme Self. There are hundreds of Upani峁�adic passages proclaiming the blissfulness of Brahman.

[The following] are some of them:

1. 腻苍补苍诲补 腻迟尘腻,
2. 膩nando brahmeti 惫测补箩腻苍腻迟,^[1]
3. vij帽膩nam腻苍补苍诲补峁� brahma,^[2]
4. saccid腻苍补苍诲补峁� brahma, etc.

It is from the intrinsic delight all beings originate, in this delight all originated beings live and to this bliss all come in back; this delight is nothing but the Brahman:

膩nand膩ddhyeva khalhim膩ni 产丑奴迟腻苍颈 j膩yante | 膩nandena j膩t膩ni 箩墨惫补苍迟颈 | 腻苍补苍诲补峁� pratyabhisa峁僾i艣anti tadvijij帽膩sasva tadbrahma || ^[3]

There are two 础诲丑颈办补谤补峁嘺蝉 in 叠谤补丑尘补-蝉奴迟谤补, viz. 膧nandamay膩dyadhikara峁嘺 and 膧nand膩dyadhikara峁嘺, fully devoted to described the blissful character of Brahman.

Like in 痴别诲腻苍迟补 in 笔谤补迟测补产丑颈箩帽腻 also the ultimate reality, 艢颈惫补, is described as the supreme bliss. Utpala call him as concentrated bliss (膧nandaghana).^[4] Abhinavagupta says that this bliss is nothing but the freedom or Vimar艣a艣akti or the self-consciousness. It is called as 膧nanda because it is perfectly independent and entirely resting on itself.^[5] This brings out the main difference of the 艢补颈惫补 conception of 膧nanda from that of the 痴别诲腻苍迟补. 笔补谤补尘补艣颈惫补 is itself described as 膧nanda and there is also the experience of 膧nanda in it. In the 痴别诲腻苍迟补, on the other hand the absolute does not have any consciousness of 膧nanda; it is 膧nanda itself. 膧nanda cannot be regarded as the object of experience, as there is no subject-object relationship within Brahman.^[6]

Footnotes and references:

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[1]:

罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲, 2.5 & 3.6.

[2]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲, 3.9.28.

[3]:

罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲, 3.6.

[4]:

艣iva艣cid腻苍补苍诲补ghana岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 4.14.

[5]:

saiva prak膩艣asya vimar艣膩vyatirek膩t vimar艣膩tmakacamatk膩rar奴p膩 蝉补迟墨 kriy膩艣aktirucyate, paronmukhyatyagena sv膩tmavi艣r膩ntir奴patv膩cca saiv腻苍补苍诲补岣� | 莫艣varapratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part II, p. 289.

[6]:

Sarma, L.N., op.cit., p. 191.