Viṣayāntaram — The Pull of All That Is Not Bhagavān
Viṣayāntaram ('other objects, matters other than the supreme object') names the vast domain of worldly concerns, pleasures, attachments, and pursuits that are not Bhagavān — everything the mind and senses reach out for other than the supreme viṣaya (object of enjoyment, the ultimate good), who is Śrīman Nārāyaṇa.
In Śrī Vaiṣṇava theological analysis, viṣayāntaram is not simply 'evil things' — it includes many things that are not inherently sinful or forbidden. Sensory pleasures, family attachments, professional ambitions, pleasures of art and learning, even religious merit and heavenly reward (svarga) — all of these, when pursued as ends in themselves or when they crowd out the orientation toward Bhagavān, become virodhi (obstacles). This is the heart of the concept: it is the attachment to and prioritization of antara (other) viṣayas over the parama (supreme) viṣaya that is the problem.
Piḷḷai Lokāchārya's Mumukṣuppadi and Maṇavāḷa Māmunigal's commentaries discuss viṣayāntaram as one of the most powerful forces keeping the soul in saṃsāra. The soul has been condition over anādi (beginningless) time to pursue sensory objects; this conditioning (saṃskāra) is deeply embedded. Even after prapatti, the pull of viṣayāntaram can compromise the prapanna's complete reliance on Bhagavān.
The tradition prescribes practical measures to address viṣayāntaram: cultivating viveka (discrimination) to clearly distinguish the permanent from the impermanent; reflecting on the doṣas (flaws) of sensory objects — their transience, their inability to provide lasting satisfaction, their tendency to generate more craving; and, most positively, cultivating increasing attraction toward Bhagavān through sevā (service), smaraṇam (remembrance), and śravaṇam (hearing His glories) — so that Bhagavān progressively occupies more and more of the mental landscape that was previously occupied by viṣayāntarams.