Swami Vidyaranya ji, in his example in this chapter, talks of the effect of sun's rays and the reflection of a mirror on the wall. It is the mirror's reflection which enables one to cognise the external object - the pot. In the gaps of the mirror's reflection one can see the sunshine. But, in our experience, one does not always require a mirror's reflection to cognise an object. We can, and do, cognise an object with direct sunshine too. The example is used for clarifying the role of chidabhasa in identifying the external object. Swami Vidyaranya ji, himself, brings in the distinction of the Antahkarana, which is very close to the Pure Consciousness. In such a case why bring in chidabhasa at all? Why can't the Chit itself use its effulgence to enable us to cognise Antahkaran? My doubt is like this: Is Pure Consciousness incapable of such an ability? Is it because it has no vikaras and, hence, should not be viewed as doing any action? If so why does the Swamiji bring in such a distinction w.r.t. Antahkaran? Request someone to clarify this for me please.