Is mind the subject?

This question can be elaborated upon by studying the first verse of D&g-d&<ya-viveka#:

rUpM dRSyaM laaocanaM dRk\ td\dRSyaM dR@tu maanasama\ AA

dRSyaa: QaIvaR<ayassaaxaI dRgaova na tu dRSyato AA

--Mind (dh$), with all of its modifications (v&ttis, functions) is perceived (d&g).  The witness (s§k>$) is very much the perceiver (d&g).  Yet the perceiver (d&g, Self) is not perceived (d&<ya).

 

a.  Seer (d&k) and the seen (r%pa) are different.  Subject, the seer and object (r%pa, a perceived object) are two different entities and therefore they cannot be the same.

b.  The seer is only one and the seen are many. For example, eyes have many objects available for seeing. 

c.  The seen (object) is continuously changing, the S§k>$ (the witness) remains unchanged. 

The self (perceiver) cannot be known, since it is not an object available for sense perception just as all objects are.  But it is also not something which is unknown.  It is more than known.  Yet, it is not an object of knowledge.

d.  The mind, the thoughts are all the Seen (objects) and there is something watching them.  That is called the S§k>$ (the witness)

e.  Since there are experiences, it proves that consciousness (witness, s§k>$) is there very much in existence.  This self is the true seer, the mind (contains thoughts) is the Seen (object).

f.  This book is an analysis of ‘Seer (d&k) and Seen (d&<ya)’.

g. ‘R%pa’ i.e., ‘form’ represents all five objects of sense-perception, other four being smell, sound, touch and taste.  

h.  This subject and object relationship provides the fertile ground for building the concept of duality (dvaita-v§da).

i.  These four stages are similar to the narration of the four stages of consciousness as are available in the M§;*ukya Upani>ad:

sava-M *yaotd\ ba`*maayamaa%maa ba`*ma saao|yamaa%maa catuYpat\  

jaagairtsqaana svaPnasqaana sauYauiPtsqaana turIyasqaana

a) reality (truth) is the ‘awake state’, b) no it’s not- it’s the dream state, c) no it’s not- it’s the deep sleep state. d) No, it’s actually the one who is the s§k>$, witness or conscious of all of these states. It is the state of tur$ya (the fourth state of pure consciousness), the tur$ya is reality of ‘who you are’.

The {tman, the Self, is the sole Perceiver (dra>+§), the witness.  Here can be no perceiver of the Self, since this would lead to ‘regressus ad infinitum’.  It would be asked endlessly, ‘who is the perceiver of the last perceiver’.

All entities starting from the gross objects to Manas are created out of Avidy§ which is insentient as a source. So, all products of insentient Avidy§ are insentient too. Therefore, they are objects. Needless to say, that they cannot be the Perceiver (which is the sentient being). The ‘knower’ is never ever absent, so also the knowledge about it.