There exists nothing separate in saṃsāra from Being-Consciousness; that which exists, all that, is Being-Consciousness, thus discerned.

“Paricchinna” —separated, limited, cut off— is the technical term for the appearance of individuality. There is nothing in saṃsāra that is actually cut off from the Self-Consciousness; the appearance of separation is like the appearance of divisions in space when we build walls. Walls do not cut space; they only appear to do so.

“Yat kiṃcid asti tat sarvam” —whatever exists, all of that— is a universal statement that includes what seems illusory. It does not say “the real is Consciousness and the illusory is nothing”; it says “everything that exists—even what appears illusory—is Consciousness.” Illusion is not non-existence; it is existence misunderstood.

“Viniścitam” —thus discerned— places the emphasis on the act of discernment. It is not that things “become” Consciousness; it is that they are revealed as they always were when correct discernment (viveka) operates. The Yoga Sūtra (II.26) defines viveka-khyāti as “the vision of the discriminator”: not a new knowledge but a seeing that removes the superimposition of the real upon the apparent. Like cleaning a fogged mirror: the mirror is not transformed; it is only revealed.

“Paricchinna” —separated, limited, cut off— is the technical term for the appearance of individuality. There is nothing in saṃsāra that is actually cut off from the Self-Consciousness; the appearance of separation is like the appearance of dividing space when we build walls. Walls do not cut space; they only seem to.

“Yat kiṃcid asti tat sarvam” —whatever exists, all of that— is a universal statement that includes what seems illusory. It does not say “the real is Consciousness and the illusory is nothing”; it says “everything that exists—even what appears illusory—is Consciousness.” Illusion is not non-existence; it is existence misunderstood.

“Viniścitam” —thus discerned— places the emphasis on the act of discernment. It is not that things “become” Consciousness; it is that they are revealed as they always were when correct discernment (viveka) operates. The Yoga Sūtra (II.26) defines viveka-khyāti as “the vision of the discriminator”: not a new knowledge but a seeing that removes the superimposition of the real upon the apparent. It is like cleaning a foggy mirror: the mirror is not transformed; it is simply revealed.