The Drg-Dryshya Viveka
The discrimination between the seer & seen is a very important & fundamental way of thinking to bring about direct realisation, in Vedantic lore. It is called the Drg-Dryshya Viveka and implies directly identifying all that which is objectifiable and that which objectifies the object of our knowledge. This viveka is used directly or indirectly in all prakriyas to help bring about the awakening within. It is a very subtle process and requires a very quiet, intelligent and dynamic mind. Apart from the above qualities it is equally important to have got proper directions from our teachers. Direct access to the teacher is extremely important too.
The Adhikari of DDV (Drg-Dryshya Viveka) is one who has got a suffeciently sattvic mind, one bestowed with Sadhana Chatushtaya Sampatti in a relatively good way. The Visaya of DDV is discrimination between the object & subject. The Prayojana of DDV is the directly see the self as self and the not-self as that. The Sambandha between the above visaya & prayojana is direct & not requiring any action whatsoever at any later date, the pratipadya-pratipadaka sambandha.
The whole viveka begins on a very simple & logical basis that the 'seer is always different from the seen'. You are looking at the monitor screen or maybe a printout at this moment, you see it and are therefore different from it. So also anything, you see it and therefore you are different from it. It is as simple as that. The ability to know an object does not presuppose the existence of the correct knowledge of ourselves. In fact to know an object properly we just have to forget everything else including ourself and just pay attention to the object of our knowledge. This is what everyone is doing. The world is so fascinating & beautiful, and there is so much to see & experience, and correct knowledge of the Self is not a pre-requisite to know the world outside properly, so we just ignore ourself. With some superficial understanding about ourselves we just remain busy with the world outside. With DDV we can first learn to 'stand apart' and then know both of these aspects very clearly. Initially we should learn to apply DDV at our gross physical levels, and later apply this at subtle levels in our mind.
Initially one should learn to 'stand apart' from all experiences. Learn to develop the 'sakshi-bhava'. The ability to objectively look at the world, situations and problems. This is a great quality by itself. Normally we are so conditioned with our likes & dislikes, that we just flow on, rarely pausing to think what & why we are doing what we are doing. 'Sakshi-bhava' or the 'Witness attitude' creates a condition where we look at something not from the point of view of the individual but from the point of view of let's say, a third uninvolved person. We have to play our roles and that also in total freedom. It is this ability which finally helps to bring about the freedom to see things as they are and then live as per our convictions.
There are broadly two stages in the DDV. First, is the ability to see an object of the world as they are, and second is to 'see' the subject as one really is. Both of these are equally important, but the culmination indeed is in the ability to see one Self as we are. Even though the culmination of DDV is in the ability to see oneself as one is, but it should be remembered that this ability is got and polished only with our application of the same in the world outside. So dont ignore the objective world, but use it to invoke & polish your faculties within. So in & through all your activities learn to involve yourself thoroughly and also learn to stand apart and analyze objectively. Later see your inner world, and learn to stand apart from your own thoughts & emotions too. This is a great experience by itself. You see all, with greater sensitivity, and are not effected by anything too. This invokes great courage, and you can do that which you could never even think of. You increase your limits & boundaries. However, the final proof of seeing a thing as it is, is in the realisation that this is a realm of change, inert objects which become so important because we choose them to be so. This realisation brings about the real detachment. A detached person has no attachments or aversions, he can be with anything or person, without any reactions. He does not desire to change any situation, and also does not get involved in anything too.
Once a person develops the ability to observe something with full detachment then he should turn inwards and realize who & what is the 'subject' really like. Who am I ? One thing which becomes pretty apparent is that I exist inspite of the objects outside, I am Nitya while the objects are aNitya. It is I who turns attention to any thing which we like & then having given importance flow on. I am the illuminator of all objects of experience. The situations come & go but in essence I still remain as I was earlier. I can recollect the memories of my childhood because I still am. The body may change, the mind may change yet I remain. We directly see this fact that the meaning of the word 'I' is different from body, sense organs, pranas, mind or intellect. For the simple reason that I am conscious of all these things. I being there all the time am 'Sat' the existence, being conscious of all things am Chit - the consciousness, and also Anand - because of having unconditioned love towards our Self. The statements like 'Ayam Atma Brahman' start making sense, and we get a great new identity. To the extent this new identity is owned up to that extent we develop greater detachment with the world outside, and our motivations too can change drastically. We suddenly discover yet another reason to act in a Nishkama way. We can afford magnanimity. Whenever we change our world too changes simultaneously. The realisation that I am Sakshi, who is of the nature of 'Sat-Chit-Anada' is a great leap forward, but is not the ultimate, there is one more thing which is yet to be realised.
The final step is to realize the relativity or rather the error even of being called a Sakshi. To continue using this word also is a compromise. A person who has come till this stage has no doubt whatsoever about the existence of our Self as Pure Existence & Consciousness, yet due to our own insufficient understanding we continue to impose some limitation on our self. Every word is limited and refers to a limited thing. To encompass the Self with one word is to limit it. Strange is the story of life, we first limit ourself with our own projections and then plan ways & means to break the non-existing shell. To continue referring the Self as Sakshi or Seer is to know our self in reference to the Seen. To hold on to this identity implies holding on to the Seen. Such a person will lose his or her very identity if the 'seen' is removed, which has to happen some time or the other. What has to be realized is that to be a 'seer' is only a role, not my real identity, this role comes about when I see an object. Then alone this word or name is applicable to me. I personally transcend this role. 'I' am that which not only pervades all roles but also transcend all of them. They all depend on me and I am not dependent on anything. When there is nothing to see I am not objectifiable, the moment something is presented I become objectifiable. This objectifiable I is the role while the one who transcends that is the real actor, me. I am that infinite, transcendental & all-pervading Consciousness, Brahman. The process of discrimination between the Seer & Seen fulfills itself here, by lifting us to the state of our real non-dual truth.