“According to Western medical science, light vibrations from outside strike the retina and an inverted image is formed there. These vibrations are carried through the optic tract and optic thalamus to the centre of vision in the occipital lobe of the brain in the hind part of the head. There a positive image is formed. Only then we see the object in front of us. The Vedanta theory of perception is that the mind comes out through the eye and assumes the shape of the object outside” (Mind and Its Mysteries: p. 70). For all perception a Vritti or a psychosis of the Antahkarana (the internal organ) is necessary, since perception is possible only when the universal consciousness is individualised by a limiting adjunct. A Vritti is a function of the Antahkarana and is really indistinguishable from the latter. The Pramatrichaitanya or the consciousness conditioned by the Antahkarana is said to flow like a ray of light to the object outside and take the form of the object by pervading it. As a molten metal cast in a mould takes the shape of the mould, or the water that flows into a field takes the shape of the field, or as the space enclosed in a vessel in the house is unified with that enclosed within the house, the mind takes the form of the object which it pervades. This pervasion of the object by the mental Vritti is called Vritti-vyapti. “The Antahkarana-vritti (mode of the internal organ) enters through the opening of the eye, removes Vishaya-ajnana (ignorance in regard to the objects), assumes Vishaya-akara (the shape and form of the objects it envelops), and presents the objects to our view. The function of the Vritti is to cause Avaranabhanga (removal of the veil or layer of ignorance that envelops all objects)” (Mind and Its Mysteries: p. 69). “Vritti-vyapti is the pervasion of the psychosis or the mental modification over an object in the process of the perception of something external. Phalavyapti is the pervasion of the effect or the consciousness of the Self which follows the Vritti in the process of perception” (Questions And Answers: p. 87). In Vritti-vyapti or the pervasion of the psychosis over an object the Tula-avidya or the derivative ignorance covering the objects is lifted by perceptive knowledge. The range of the Vritti, however, is limited like that of a ray of light, and is not infinite. The Vritti that pervades the object determines thus the perception of the empirical mode of the object, but does not illumine it, for the Vritti by itself is insentient. The knowledge which illuminates the perception is not a part of the mental Vritti, the function of Vritti-vyapti being merely to pervade the form of the object and cast that form in the mental mould. The Vritti-vyapti has to be illuminated by the consciousness determined by the reflection of the Atman in the mind, in order that there may be knowledge in the act of perception. It is the consciousness of the Atman that illumines the Vritti, and it is the transparency of the Vritti and its proximity to the Atman that makes perception possible, e.g. in the form of ‘I perceive the object.’ This resultant pervasion of the object by consciousness through the Vritti is called Phala-vyapti. The Pramatri-chaitanya (cognising consciousness) moving out as Pramana-chaitanya (cognitive consciousness) thus gets identified with the Vishayachaitanya (object-consciousness) on which the object is superimposed. This identification is possible, because the essential consciousness that underlies the Pramatri, Pramana and Vishaya, as their reality, is one and the same. The three modes are only phenomena in the universal consciousness. The consciousness determined by the individuality of the object is appropriated to the consciousness determined by the Vritti which takes the form the object by pervading it. This consciousness conditioned by the Vritti is again unified with the consciousness defined by the mind or the Antahkarana. Thus the subject knows the object through a relational consciousness. The rise of the cognitive psychosis illumined by the consciousness is accounted for by the physical vibrations which are transmitted to the sense-organs by means of auxiliary causes such as light rays, the proximity of the sense organs to the objects, etc. Swami Sivananda sums up the principal elements of this process in the following statement:

“The mind assumes the shape of any object it intensely thinks upon.” “When you pass through a mango garden, a ray of the mind comes out through the eye and envelops the mango. It assumes the shape of the mango. The ray is termed a Vritti. The enveloping process is called Vritti-vyapti. The function of a Vritti is to remove the Avarana (veil) that envelops the object and the Upahita-chaitanya (consciousness defined by an adjunct). The veil that envelops the mango is removed by the Vritti or the mental ray. There is Chaitanya (consciousness) associated with the Vritti. This Chaitanya illuminates the object ‘mango.’ This result is termed Phala-vyapti. Just as a torch-light illuminates an object in a flash, this Vritti-chaitanya (consciousness conditioned by the mental mode) illumines the object. Only then does perception of the mango take place” (Mind and Its Mysteries: P. 194). “According to the Advaita theory of perception, it is the Chaitanya within us that makes perception possible. The Chetana (intelligence) within us unites with the Chetana (intelligence) in the object, and the result is perception. It does not follow from this that the mind and the senses are useless,…..for they serve the purpose of determining the special object of each sense” (Ibid, p. 205).

In abstract and indeterminate perception there is said to be only an identification of the Pramanachaitanya with the Vishayachaitanya, whereas in concrete and determinate perception there is, in addition to this fact, the identification of the Pramanachaitanya with the Pramatrichaitanya. When this latter identification takes place, the egoistic individual appropriates the perception to himself and thus distinguishes it from the perception of the object by others. Though the object and the subject are spatially divided and so cannot have ordinarily any relation to each other, the consciousness underlying the universe which is made manifest through the transparent Antahkarana brings about a consciousness of objective perception. The existence of the object in essence is the same as the existence of the subject in essence. There is one existence-consciousness in the whole universe, which knows itself through itself in all perceptual processes; but this truth is not explicit to the individual in bondage, due to his being overpowered by Avidya and Kama. In fact, the essential consciousness in the object is not different from that in the cognitive Vritti, which, again, is not different from that which is implicit in the subjective mode. The knowledge of the object is given to the subject on account of its essential identity with the object. As the consciousness of the Atman is not in union with the real consciousness in the object, there is no intuitive perception of the identity of the essence of the object with the universal knowing subject. There is only the psychical consciousness, reflected and limited through the phenomenal mode of the Antahkarana, which gets identified with the objective mode of the Vishayachaitanya. Hence there is only objective consciousness and not unity-consciousness. “Knowledge comes through contact of the senses with objects. The objects come in contact with the senses. The senses are linked to the mind. The mind is connected to the Atman. The Atman illumines these” (Mind and Its Mysteries: p. 246). “The mind is formed out of the Sattvika portion of the five Tanmatras (subtle rudimentary principles out of which the gross elements are formed). There is light outside. The sun also emits light. The eye is made up of Agni-Tattva (fire-principle). That portion of the mind which perceives (through the eyes) is also made up of this fire-principle. So fire sees fire. Only that portion of the mind which is made up of Sabda-Tanmatra (the subtle principle of sound) can hear. Sound comes from Akasa (ether) outside. So the Akasa in the mind hears the Akasa from outside. But the Atman can see, hear, taste and feel everything. The Atman alone can be seen by the Atman. Therefore, whatever we see outside is only the Atman” (Ibid, p. 72). The consciousness of the oneness of the object and the subject can arise only in the realisation of the Atman.

The relation between the knower and the known in perception must be a conscious one, as any element of unconsciousness could not bring about knowledge of an object. And further, objects with dissimilar characters cannot commingle with each other and become one. Hence the cause of the relation of the subject and the object in perception ought to be a consciousness lying as the common ground of the subject, the object and their relation. Unless there is a spiritual background supporting the object, which, at the same time, is also the background of the subject and its union with the object, there can be no possibility of knowledge. If there were no consciousness behind the existence of the object, there could be no contact of a conscious subject with it, for consciousness does not mix with unconscious entities. Either the subject and the object are both phases of consciousness or they are mere physical bodies. In the former case there can be perceptive knowledge by relation, while in the latter the whole world would be blind darkness. But it is seen that the world is not shrouded in darkness, there is intelligence and perception, which proves that there ought to be an independent consciousness appearing as the knower, the knowledge and the known, all at once, in the process of perception. Reality is neither the subject nor the object, but a consciousness immanent in and yet transcending both.

This analysis of the perception gives us a clue to the understanding of the world as a whole. The world consists of experiencers and objects that are experienced, or capable of being experienced, and nothing but these exist anywhere in it. If the relation between the experiencer and the experienced is, as it has been shown, a spiritual consciousness, there can only be a spiritual relation existing everywhere in the world. The world is aglow with consciousness and is inseparable from it (Vide, Essence of Vedanta: pp. xxi-xxv).

In external perception the object is not created by the cognitive consciousness of the subject, but is only known by it as revealed through the senses. The object is a mode not of the Pramatrichaitanya but of Brahmachaitanya, which is the substratum of even the modal appearance of the subject. The subject, thus, is on par with the object in the degree of reality enjoyed by it. The existence of the object is rooted in the existence of the universal consciousness on which the objectness of the object is superimposed, and the existence of the subject, too, is the same consciousness on which the subjectness of the subject is superimposed. The subject and the object are, therefore, one in essence. This metaphysical identity of the ultimate realities of the subject and the object is empirically construed in ordinary sense-perception, and so it becomes in the state of individuality the cause of attachment or aversion on the part of the subject in relation to the object by way of transferring the empirical appearance of the object to the empirical appearance of the subject. Sense-perception is thus the consciousness of an identity in difference, a perception of the object as different from the subject, together with the consciousness of its relation to the subject by way of a mysterious uniting link. This identity-consciousness owes its existence to the universal Self, and the difference-consciousness is caused by its being modalised, restricted and reflected in the Vritti of the Antahkarana. As there are many Antahkaranas qualifying different individuals and limiting their existences, the empirical perception of one individual is different from that of another, though one and the same object may become the content of the experiences of several individuals.

“Perception through the finite mind or cognition or experience takes place serially and not simultaneously. Simultaneous knowledge can be had only in Nirvikalpa Samadhi where past and future merge in the present. Only a Yogi will have simultaneous knowledge. A man of the world with a finite mind can have only a knowledge in succession. Though several objects may come in contact simultaneously with the different sense-organs, yet the mind acts like a gate-keeper who can admit only one person at a time through the gate. The mind can send only one kind of sensation at a time into the mental factory for the manufacture of a decent percept and a nice concept” (Mind and Its Mysteries: p. 167). The Antahkarana cannot by its very nature apply itself to all things at once, for its operation is limited to particular objects and to certain definite given conditions. When these conditions are not fulfilled, and also when the range of the objects extends beyond the field of the operation of the Antahkarana functioning through the senses, there can be no real or correct perception, definite and concrete. The perceiver is not really identical with the object perceived, as the two are cut off from each other by the space-time mode which causes the natural and observable division between empirical objects. On account of this division the individual finds it impossible to know all things simultaneously and in their true essence. Individualistic knowledge is confined to the functions of the Vrittis of the Antahkarana defining and limiting it. The objects that are perceived are not revealed in their essential constitution and reality. What we call correct perception is no doubt valid for all practical purposes in life, as it corresponds to facts that can be verified by observation, coheres with the perceptions of the different senses and with the experiences of other people, and also as it is seen to lead one to successful activity and therefore to possess the character of practical efficiency. But the objects known in empirical perception are not revealed in their true nature, for even correct perception in this sense is liable to sublation in a transcendent state. What does not allow empirical knowledge to be ultimately valid for all times is the defect in its supposed immediateness and the sensory separability of the subject and the object. The knower, in this kind of knowledge, is a reflection of the Atman through the Antahkarana-Vritti, and so it does not correspond to the non-mediate knowledge of the Atman which is its unaffected original. The object of empirical knowledge is, likewise, a physical mode of the universal consciousness and so does not correspond to its eternal reality which is the same as the Atman. Only when knowledge takes the form of an infinite self-illumination as one with the Atman, including the subject and all the objects, and transcending the relation of mediacy which infects all perception in the world can there be unsublatable knowledge of the true nature of things. Isvara has an instantaneous knowledge of all things in their eternal nature, for His defining adjunct, being universal in its nature, and being the material cause of everything, contains non-mediately the roots of all things in itself. And Isvara’s consciousness which is inseparably related to His power is at once the existence and knowledge of all things. Isvara has an original knowledge of the universe, for the medium of His knowledge is the primary cause of all things, while the medium of the individual’s knowledge is a secondary offshoot of the universal material cause, and so it has only a secondary and mediate knowledge of the externally existing objects contained in the original immediately and primarily. Isvara is omniscient and omnipotent due to His omnipresence and non-individualised existence, while the knowledge and power of the individual are faint and distorted due to its localised appearance. Isvara’s knowledge of the universe is intuitive, direct and eternal, while the individual’s knowledge is perceptual, externalised and temporal. The Atman is Brahman, and so it is the explanation of the knowledge of both Jiva and Isvara.