Just as in a crystal or a jewel nothing is seen [other than light], so, seeing Being-Consciousness, nothing else is seen.

The analogy of the crystal (sphāṭika) and the jewel (maṇi) introduces the theme of transparency. A pure crystal has no color of its own; it reflects the color of whatever is near without possessing it. The maṇi—a precious jewel—shines with its own light, but that light is transparent, not opaque. Both illustrate how pure Consciousness appears as everything without being anything specific.

“Na kiṃcid dṛśyate punaḥ”—nothing more is seen—does not mean blindness, but the absence of separation. When one looks through a perfectly transparent crystal, one does not see “the crystal” and “what is behind it”; one sees through the crystal without even knowing it is there. Thus, when pure Consciousness is recognized, there is no “the self” and “the world”; there is only knowing without subject-object division.

The Haṭha Pradīpikā (IV.62) describes the body as “parameśvarī sphāṭikā”—the crystal of the supreme Lord—which reflects all forms without being any of them. This is the basis of tantric yoga: the body is not an obstacle but a vehicle of transparency. One does not abandon the body; one purifies it until it reflects the light of Consciousness without distortion. The yoga of the body is the yoga of the crystal: removing the impurities that scatter the light which was always pure.