NA TAT SWABHASAM DRUSHYATWAT
IT (CHITTA) IS NOT SEER AS IT IS SEEN
This Sutra is continuation of the previous theme. So far we are told about the Chitta as being different that the object and the object continues to be there even if the Chitta does not see it or perceive it . So one may think that the Chitta is the seer and the object is the seen. But in the hierarchy of the human body, and I am not referring the body as limited to physical body only , but also to include the mind , intellect and the ego. But with this information and our day to day behavior , one may think that the Chitta is the supreme being and the seer. So in this Sutra we are told that the Chitta itself is 'SEEN' and so it can be the REAL SEER. We often say 'I am happy' or 'I have pain' and 'I know'. Here we are referring to the physical body and mind and intellect- all of them being part of nature and the the PURUSHA OR SELF. So in this Sutra we are told specifically that the one that is SEEN can not be the SEER.
So when I see a pot or a bird I am SEER and the pot is SEEN . But here the 'I' that is seeing is not the MIND OR INTELLECT OR THE EGO . The real seer is the SELF or the PURUSHA .The SELF or the PURUSHA is separate from the NATURE or the PRAKRUTI. The physical body and the mind and the intellect and the ego and the Chitta are all part of Nature and have Qualities or GUNAS.Contrary to that the SPIRIT or SELF or PURUSHA is different than Nature or PRAKRUTI.The SELF is SEER and the NATURE and all that originates from Nature is SEEN . So even though in day to day life we tend to refer our MIND or CHITTA as the seer , it is not as the CHITTA itself can be SEEN and whatever is SEEN can not be ultimate SEER.
IT (CHITTA) IS NOT SEER AS IT IS SEEN
This Sutra is continuation of the previous theme. So far we are told about the Chitta as being different that the object and the object continues to be there even if the Chitta does not see it or perceive it . So one may think that the Chitta is the seer and the object is the seen. But in the hierarchy of the human body, and I am not referring the body as limited to physical body only , but also to include the mind , intellect and the ego. But with this information and our day to day behavior , one may think that the Chitta is the supreme being and the seer. So in this Sutra we are told that the Chitta itself is 'SEEN' and so it can be the REAL SEER. We often say 'I am happy' or 'I have pain' and 'I know'. Here we are referring to the physical body and mind and intellect- all of them being part of nature and the the PURUSHA OR SELF. So in this Sutra we are told specifically that the one that is SEEN can not be the SEER.
So when I see a pot or a bird I am SEER and the pot is SEEN . But here the 'I' that is seeing is not the MIND OR INTELLECT OR THE EGO . The real seer is the SELF or the PURUSHA .The SELF or the PURUSHA is separate from the NATURE or the PRAKRUTI. The physical body and the mind and the intellect and the ego and the Chitta are all part of Nature and have Qualities or GUNAS.Contrary to that the SPIRIT or SELF or PURUSHA is different than Nature or PRAKRUTI.The SELF is SEER and the NATURE and all that originates from Nature is SEEN . So even though in day to day life we tend to refer our MIND or CHITTA as the seer , it is not as the CHITTA itself can be SEEN and whatever is SEEN can not be ultimate SEER.
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