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MIND103Buddhi, the Purusha, who is only a witness and an Udaseenaappears as Drashta. Drishya constitute all objects that areseen and also the instrument Buddhi through which it is seen,lndriyas, elements, etc. Buddhi is very near to purusha. lt isvery subtle. Purusha is ever free and ful! of bliss. When conjunctiontakes place between the Purusha and mind (Buddhi), itappears to feel pleasure and pain through Adhyasa or reflection.By this conjunction through ignorance, the body, mind,lndriyas and Buddhi are mistaken for the real Purusha. Buddhiby its close contact with the Purusha and as it is very subfle andas the Sakti of Purusha has magnetised the Buddhi, appearslike Purusha, just as the reflection of sun in water appears similarto the real sun. This is called Chit-Jada Granthi in Vedanta.This Abheda-Bhranti is Avidya, the root cause for all miseries.Kaivalya comes when this delusion is removed. !f the conjunctionbetween Buddhiand Purusha is removed, all miseries willterminate.21. Definition of "The Seen"ffiir(ttrqrm.hE{qq.l II-18lttilfl illumination, frqr action, ftIft position, vflti darkness,rl$ etements, ERq senses, sll-e[.6qconsists of, rfof experience,3{TqrT absolution, slpl{objects, gFIq16" seen.The seen consists of the elements and the senses, is of the natureof illumination, action and darkness, and is for the purposeof experience (through enjoyment) and absolution.NOTESThe Svarupa of the Drishya (seen) is described here.From Pradhana downwards to elements and their combinations,it is all Drishya. lllumination, action and darkness are thefunctions of the three qualities of Sattva, Rajas and Tamas. lfSattva increases, illumination manifests. lf there is increase ofRajas, action increases. lf there is increase in Tamas, there ismore darkness, inertia. Mahat or Buddhi, Ahamkara, Manas,Tanmatras, the five Jnana lndriyas, the five Karma lndriyas and