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The Nature of Drashta (Seer) and Drishya (Seen) According to the Samadhi and Sadhan Pada of Patanjali’s Yoga Sutras
In the Yoga Sutras of Patanjali, the philosophical distinction between Drashta (the Seer) and Drishya (the Seen) plays a critical role in understanding the nature of reality, consciousness, and liberation. This dualistic framework underscores the yogic journey of disentangling the eternal self from the transient world. Patanjali elaborates on these concepts primarily in the Samadhi Pada (Chapter 1) and the Sadhan Pada (Chapter 2), providing both a theoretical basis and practical means for the aspirant to transcend worldly entanglements and realize the ultimate truth.
This article explores the nature of Drashta and Drishya, their interaction, and their implications for the spiritual seeker, based on Patanjali's teachings and key commentaries.
1. The Duality of Experience: Drashta and Drishya
The relationship between Drashta (the observer) and Drishya (the observed) forms the foundation of Patanjali's metaphysical view. At the heart of this duality is the distinction between:
- The eternal, unchanging consciousness (Purusha)—the true Seer.
- The transient, ever-changing phenomenal world (Prakriti)—the Seen.
1.1. Defining Drashta and Drishya
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Drashta (The Seer): The Purusha, or pure consciousness, is the witness to all phenomena. It is eternal, formless, and unaffected by the fluctuations of the mind. In Sutra 1.3, Patanjali describes the state of the Seer as:
“Tada drashtuh svarupe avasthanam”
(Then the Seer abides in its true nature). -
Drishya (The Seen): The Prakriti, or material world, encompasses everything that can be perceived—mind, body, and external objects. The Drishya exists to serve the Purusha by providing experiences and lessons necessary for liberation. Sutra 2.18 states:
“Prakasha-kriya-sthiti-shilam bhutendriyatmakam bhogapavargartham drishyam”
(The Seen has the qualities of luminosity, activity, and inertia; it consists of the elements and sense organs, and it exists for experience and liberation).
2. The Interplay Between Drashta and Drishya
2.1. The Purpose of Drishya
The material world, Drishya, is not inherently negative or illusory. Instead, it serves as a field of experience (bhoga) and liberation (apavarga). Through interaction with Prakriti, the Purusha gains awareness of its distinct nature and progresses toward liberation. This view contrasts with purely ascetic philosophies that advocate total renunciation of the material world.
2.2. Misidentification and Suffering
A central teaching of the Sadhan Pada is that the root cause of human suffering (kleshas) lies in the misidentification of the Drashta with the Drishya. In Sutra 2.6, Patanjali identifies this as Asmita (egoism):
“Drig-darshana-shaktyor ekatmata iva asmita”
(Egoism is the identification of the power of the Seer with that of the instruments of seeing).
This confusion leads to attachment, aversion, and the fear of death, perpetuating the cycle of suffering. The goal of yoga, therefore, is to disentangle the Drashta from the Drishya, allowing the Seer to recognize its pure nature.
3. Characteristics of Drashta and Drishya
3.1. The Immutable Nature of the Drashta
The Samadhi Pada emphasizes that the Drashta is pure consciousness, distinct from mental fluctuations or sensory experiences. In Sutra 1.4, Patanjali warns against the misidentification of the Seer with the mind:
“Vritti-sarupyam itaratra”
(At other times, the Seer identifies with the fluctuations of the mind).
The Drashta remains untouched by the qualities (gunas) of Prakriti and serves as a silent witness to the unfolding drama of life.
3.2. The Dynamic Nature of the Drishya
The Drishya is composed of the three gunas—Sattva (balance and clarity), Rajas (activity and passion), and Tamas (inertia and ignorance). These qualities are in constant flux, creating the ever-changing experiences of the material world. Sutra 2.19 describes the gradation of the Drishya from gross to subtle:
“Vishesha-avishesha-linga-matra-alingani gunaparvani”
(The Seen ranges from the gross and specific to the subtle and undifferentiated forms).
4. Liberation Through Discernment: Viveka Khyati
4.1. Discrimination Between Seer and Seen
The process of liberation begins with viveka khyati—the discernment between the eternal Purusha and the transient Prakriti. Sutra 2.26 emphasizes the importance of cultivating this wisdom:
“Viveka-khyatir aviplava hana-upayah”
(Unwavering discernment is the means to liberation).
This discernment is cultivated through the eightfold path of yoga (Ashtanga Yoga), which purifies the mind and reveals the distinction between Drashta and Drishya.
4.2. Detachment From the Drishya
In Sutra 1.15, Patanjali introduces Vairagya (detachment) as a tool for transcending attachment to the Drishya:
“Drishta-anushravika-vishaya-vitrishnasya vashikara-samjna vairagyam”
(Detachment is mastery over the desire for seen and unseen objects).
Detachment does not imply renunciation of the world but a shift in perspective, recognizing that the Drishya exists solely for the benefit of the Drashta.
5. Methods to Realize the Nature of Drashta and Drishya
5.1. Ashtanga Yoga
The Sadhan Pada outlines the eightfold path as a systematic approach to disentangling the Drashta from the Drishya:
- Yama (Ethical Restraints): Aligning actions with universal principles.
- Niyama (Personal Discipline): Cultivating purity and contentment.
- Asana (Posture): Stabilizing the body to facilitate inner stillness.
- Pranayama (Breath Control): Regulating life force to calm the mind.
- Pratyahara (Sense Withdrawal): Detaching from sensory distractions.
- Dharana (Concentration): Developing one-pointed focus.
- Dhyana (Meditation): Observing the mind and recognizing the Seer.
- Samadhi (Absorption): Experiencing union with pure consciousness.
5.2. Surrender to Ishvara
In Sutra 1.23, Patanjali introduces Ishvara Pranidhana (surrender to God) as an alternative means to liberation. By surrendering the ego and its attachments, the practitioner transcends the distractions of the Drishya and aligns with the eternal truth of the Drashta.
6. Implications for Spiritual Practice
Understanding the nature of Drashta and Drishya has profound implications for yoga practice:
- Clarity of Purpose: Recognizing that the Drishya exists solely for the benefit of the Drashta eliminates confusion and fosters focused effort.
- Inner Freedom: Detachment from the Drishya frees the mind from cycles of craving and aversion.
- Self-Realization: Distinguishing between the Seer and the Seen leads to the direct experience of one’s true nature as pure consciousness.
7. Conclusion
The relationship between Drashta and Drishya is at the heart of Patanjali’s Yoga Sutras, offering a roadmap for spiritual liberation. By cultivating discernment (viveka khyati), practicing detachment (vairagya), and following the eightfold path, the practitioner transcends the distractions of the Drishya and abides in the pure awareness of the Drashta.
This dualistic framework is not merely a philosophical construct but a practical guide for those seeking freedom from suffering and union with the ultimate reality. Through diligent practice and self-inquiry, the aspirant realizes that the Seer is eternal, unchanging, and beyond all worldly phenomena—a realization that is the essence of yoga.
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