In Advaita Vedanta, the philosophical tradition of non-dualistic Hinduism, the concept of Drik and Drishya plays a crucial role in understanding the nature of reality and the path to self-realization. Drik refers to the seer or the subject, while Drishya refers to the seen or the object. The practice involves separating these two aspects to realize the true nature of the self, known as Atman.
The analogy often used is that of the eye and its perception
of an external object like a jar. Here, the eye is considered the Drik, the
seer, in relation to the seen, the jar. However, the mind, which is capable of
analyzing the nature of the eye, becomes the Drik for the eye itself, turning
the eye into the Drishya, the seen, in this context. This chain of analysis
continues, leading to the recognition that the mind itself can become the
object of scrutiny, and so on.
Through this process of introspection and analysis,
practitioners aim to trace back the ultimate seer, the Drik, realizing that the
Atman, or the Self, is the ultimate subject that transcends all seen or known
phenomena. The Atman is considered to be the eternal, unchanging essence that
underlies all experiences and perceptions.
In this philosophical framework, the understanding is that
the Atman has no other seer behind it. It is self-luminous and self-aware,
serving as the ultimate source and witness of all that is perceived and known.
The practice of separating the seer from the seen is a method to go beyond the
limitations of the mind and intellect, transcending the duality of subject and
object to realize the non-dual nature of the self.
By recognizing the Atman as the ultimate Drik, practitioners
seek to attain self-realization and break free from the illusions of the
material world, realizing the oneness of the individual self (Jivatman) with
the ultimate reality (Paramatman) or Brahman. This process is central to the
path of Advaita Vedanta, guiding individuals towards the direct experience of
their true, unchanging nature beyond the transient world of phenomena.