Seeing again and again that nothing exists in reality, although I see, I see nothing anywhere as an object of Being-Consciousness.

The repetition “paśyan paśyan punaḥ punaḥ” — seeing again and again — is the continuous practice of the discriminator. It is not a single glimpse but a sustained, deepened, and reiterated vision, until it ceases to be a practice and becomes one’s very nature. Viveka is not an isolated act but a cognitive habit that, when taken to its limit, becomes self-evident.

“Dṛśyātmanaḥ” — as an object of the Self-Consciousness — is the key. The Self-Consciousness has no objects; it is the witness (sākṣī) of every object without itself being an object. “Na paśyāmi kiṃcid” — I see nothing — means that I see nothing as an object separate from the seeing itself. The seeing and the seen are one; there is no “seen” apart from the seeing.

The Haṭha Pradīpikā (IV.5) defines samādhi as “mano-nāśa” — the destruction of the mind. But this destruction is not violent; it is the exhaustion of the mind as an instrument of objectification. The mind grows weary of projecting subject-object; it rests in its source; and in that repose it discovers that it was never different from the source. “Kvachit” — nowhere — is the spatial negation that corresponds to the ontological negation: there is no place where an object can exist separately, because every “place” is a configuration of consciousness.