The concept of Drastr (“the seer”) and Drsya (the seen)

Drastr [drashtri] (the seer i.e., purusa) and drsya [drishya] (the seen)—Purusa is neither the agent of thought nor of memory. Purusa is different from knowledge and it is the perceived (grahya) and the perceiver (grahaka).28 In the first chapter, it is opined that purusa is the one without action 155

(niskriyah purusah), and the one who does not have the attribute of coming into existence (anutpattidharma purusah). According to Vivaranakara, the term purusa is synonymous to the term atman. Purusa has no attributes (nirguna), taints (niranjana) or parts (niskala). There is also a mention that these features are referred to in to determine the true nature of atman.29 In the second chapter, purusa is defined as aparinamin (without any change). The plurality of purusa is clearly depicted in the second chapter. As the instruments and effects of action are different, the plurality of purusa is proved. The distinction between purusas established due to the plurality of pleasure and pain. 30 Yogasutra of Patanjali defines the seer as consciousness alone (drasta drsimatrah), though pure and that witnesses the modifications of mind.³ Here, the word 'drsi' is defined in Patanjala-yogasutra-bhashya-vivarana as insight or perception (darsanam upalabdhih).32 The same word is defined in Tattvavaisaradi of Vacaspati Misra as, that which is devoid of qualities.33 And in Yoga Vartika of Vijnanabhiksu, it is the substance which has the nature of illumination (prakasasvarupan dravyam).34 In the fourth chapter, there is a description of 156

different views regarding jiva.³ The word used to denote jiva is ksetrajna and it is none other than the self. The drsya is bright (prakasa), active (kriya) and inert (sthiti) by nature. Here, Vivaranakara emphasises that the word sila i.e., nature is not used in the sense of its own nature but indicates its functions.36