ed by its psychosis, when the psychosis is not differentiated
from the atman, but atman is regarded as identical with the psychosis
thus appearing as a living and knowing being, as _jivasak@si_ or
perceiving consciousness, or the aspect in which the jiva comprehends,
knows, or experiences; thirdly the anta@hkara@na psychosis or
mind which is an inner centre or bundle of avidya manifestations,
just as the outer world objects are exterior centres of
avidya phenomena or objective entities. The anta@hkara@na is not
only the avidya capable of supplying all forms to our present experiences,
but it also contains all the tendencies and modes of
past impressions of experience in this life or in past lives. The
anta@hkara@na is always turning the various avidya modes of it into
the jivasak@si (jiva in its aspect as illuminating mental states), and
these are also immediately manifested, made known, and transformed
into experience. These avidya states of the anta@hkara@na
are called its v@rttis or states. The specific peculiarity of the
v@rttiajnanas is this that only in these forms can they be superimposed
upon pure consciousness, and thus be interpreted as states of consciousness
and have their indefiniteness or cover removed. The

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forms of ajnana remain as indefinite and hidden or veiled only
so long as they do not come into relation to these v@rttis of
anta@hkara@na, for the ajnana can be destroyed by the cit only in the
form of a v@rtti, while in all other forms the ajnana veils the cit
from manifestation. The removal of ajnana-v@rttis of the anta@hkara@na
or the manifestation of v@rtti-jnana is nothing but this, that
the anta@hkara@na states of avidya are the only states of ajnana
which can be superimposed upon the self-luminous atman
(_adhyasa_, false attribution). The objective world consists of the
avidya phenomena with the self as its background. Its objectivity
consists in this that avidya in this form cannot be superimposed
on the self-luminous cit but exists only as veiling the cit. These
avidya phenomena may be regarded as many and diverse, but in
all these forms they serve only to veil the cit and are beyond
consciousness. It is only when they come in contact with the avidya
phenomena as anta@hkara@na states that they coalesce with the
avidya states and render themselves objects of consciousness or
have their veil of avara@na removed. It is thus assumed that in
ordinary perceptions of objects such as jug, etc