Wednesday, March 08, 2006
Story 26 – Kapila Upadesha – 2
Srimad Bhagavatham - A Spiritual Insight - Story 26 – Kapila Upadesha – 2
Kapila Muni continued:
Though the Purusha is subsisting in Prakrithi, he is unaffected by Prakrithi even as the sun is unaffected by the movements of its reflection in water (Purusha when reflected in Buddhi is termed as jeeva and it is this jeeva which seems to suffer but in reality it is one with the original of Consciousness or Self or Brahman or God).
When the Purusha becomes intensely attached to the Gunas (or the objects in the world in general), he forgets his changeless nature and considers as the agent (Kartha and Bhoktha) of the movements of the Prakrithi (or the insentient matter starting from Ego, intellect, mind etc.).
It is because of this identification of Purusha with Prakrithi which makes the purusha seem miserable and as suffering. This identification is called bondage.
Therefore to gain liberation, mind has to be slowly drawn away from the involvement with external sense objects & united with the ultimate reality of Purusha through constant contemplation and practice of devotion towards the reality.
When identification vanishes, the “I-sense” or Ego vanishes. It may seem that when the “I-sense” vanishes, the Self also vanishes. This is as false as thinking that a man who has been robbed of his wealth is destroyed!!
When a person reflects about this & conquers the Ego by seeking its source & merging it into the ultimate reality of God, the seeker realizes the Atman which is the support for Prakrithi and which is the ultimate reality of Purusha or God or Brahman. This is what is called liberation (when the seeker doesn’t perceive anything at all but only the Self or God alone – thereby rejoicing in the eternal bliss inherent in the reality).
Explanation
Here Kapila Muni clearly states what bondage is and what liberation is. He also shortly explains how to get liberation from the external world and the miseries of the external world.
Before entering into bondage and liberation, first we need to know the two terms Purusha and Prakrithi.
We can split the entire experience realm or world into two parts: one being the sentient principle of Purusha and the other the insentient principle of Prakrithi. Any matter that we see today is nothing but an effect of Prakrithi which is the primal material or material cause of everything that we see & perceive (which are insentient).
The insentient matter can never affect the sentient principle as there cannot be any relation between both which are of the nature of light and darkness (sentient matter is Consciousness or light & insentient matter is darkness or insentient).
The first creation of Prakrithi is the EGO or “I-sense”. From this Ego starts the other creation entities of intellect, mind, chitta or memory and the various gross elements (of Ether, Air, Fire, Water and Earth). From these gross elements comes the gross body which we currently perceive as “my”. Since there is no identification really possible between the Purusha or the Self with the insentient matter (the body, mind etc.), therefore this identification is only an illusion in the reality of Consciousness.
Who am “I”?
This “I” is in reality nothing but Purusha or Self or God only. But when this “I” forgets its own very nature, then it gets identified with the various objects in the world through the Ego. This Ego causes identification and through this identification comes likes-dislikes which again lead to happiness & sorrow. Therefore everybody in this suffers and the normal usage that “I am suffering”. This “I” which is suffering is not the Self but it is the Ego which says so. The “I” or Self gets identified with the Ego and thereby all problems in the world starts. But the moment this Ego vanishes & the seeker realizes his own very nature of “I”, then all sorrows & sufferings end (because they were only illusions in the reality of Self or Consciousness).
What is Ego which is also called as jeeva?
Jeeva is mentioned in the Upanishads as the reflection of Consciousness on intellect. This reflected Consciousness gets identified with the reflection medium and other entities in the world like body-mind. And due to this identification problem arises. This sorrow and suffering which arises out of identification is the main problem for everyone in the world. This identification which causes sorrow and suffering is termed as BONDAGE or BANDHAM. Hence it is also very simple as to what is liberation – liberation is removal of this wrong identification of the real Consciousness or “I” with the intellect & other objects. When this identification vanishes, then the seeker realizes his own very nature of Consciousness and Bliss absolute (which is not different from the ultimate reality of God).
But then how come “I” feel myself as suffering?
This suffering is itself an illusion which is mainly present due to ignorance of one’s own very nature of Self or Consciousness. This suffering is like the movement of Sun which has got reflected in the medium of water. Similarly when the intellect and the mind moves or changes, the reflected “I” or EGO seems to be changing. But in reality the real “I” or real Self never changes. Therefore the sufferings and sorrows are only for the Ego or jeeva which itself is an illusion only.
This is the ultimate reality that the jeeva never suffers from anything as it is one with the ultimate reality of Self or God of the nature of Consciousness and Bliss absolute. But it is also ignorance of one’s own nature which causes a seeker to think that he is in bondage and he has to get liberated. Liberation is nothing but getting out of this wrong notion that “I am bonded as the jeeva” through contemplation/devotion to the ultimate reality of God or Brahman.
Since Ego is the cause of all problems and sorrows, when the Ego is conquered or destroyed, the seeker realizes his own very nature of Self or Consciousness or God. This conquering of Ego can be done either through the path of devotion or the path of knowledge. In the path of devotion, the seeker completely and unconditionally surrenders to the ultimate reality of God thereby merging into the reality. Therefore what remains behind is the Reality alone, one without a second. But in the path of knowledge, the seeker merges the Ego into the Self or “I” through the path of enquiry wherein he enquires into his own real nature and finds out that he is the ever-enlightened, ever-liberated and ever-realized Self.
Both these path seem to be different from they are one and the same only. Their goal of Ultimate jnaana or Brahma Atma Aikya Jnaana (knowledge of the unity of Brahman and the individual Self or Atman or jeeva) is one and the same only. This goal has been stressed as knowledge of the reality either in the form of Brahman/God or in the form of Self as one’s nature by Adi Sankaracharya in his commentaries on the Gita, Upanishads and Brahma Sutras.
The Reality is one alone & the reality is one’s own very nature itself & not different from it. It is variously termed as Brahman, Atman, Self, God etc. All these are synonyms for the reality. The truth is that there is no bondage or liberation for the Purusha or Self (one’s own very nature) because it is never affected by the illusory world even as the dreamer is unaffected by the activities in the dream world. This reality has to be understood at all times by a seeker & then the seeker should always contemplate on the ultimate reality of God or Brahman which is his own very nature. By contemplation the ignorance veil (which itself is only an illusion) vanishes & the seeker realizes his own very nature of Consciousness and Bliss absolute. Then he rejoices in the eternal bliss of the Self. This bliss is the goal of each and every person. It can be achieved only when the jeeva realizes his own very nature of Self or Brahman or God. Until then, the jeeva thinks himself as in bondage & struggles in the world even as a person who doesn’t know swimming struggles when fallen into the ocean. Then the jeeva does all spiritual sadhana and comes out of the ocean to realize the reality that there never was any ocean and there never was any bondage at all. The thought of bondage and liberation itself was an illusion in the ultimate reality of God which is his own very nature itself.
We will see next the question/doubt which Devahuthi asks Kapila and the answer Kapila gives for the question (wherein he explains the practice or practical aspect of how to get realization clearly).
Kapila Muni continued:
Having satsanga or association with good people, always trying to serve such people, a seeker should try to be established in the ultimate reality of God. After this, he should try to meditate on the ultimate reality of God as though the entire world is nothing but the body of God.
Through such meditation the devotee obtains absorbing love for the Lord. His heart melts in the sentiment of devotion and his tears of surpassing joy almost drown him. The power of devotion then slowly melts the metallic hook of the mind which holds the Purusha in the bondage of Purusha (not real bondage but seemingly appearing bondage).
Just as a flame gets extinguished when the oil, its sustenance, is exhausted, the mind is extinguished in the Lord, when renunciation deprives it of the sense enjoyments that form its support. Then being, liberated from the current of the Gunas of Prakrithi, the jeeva mertges into the Lord, who is one without a second.
Explanation
Kapila Muni in clear words mentions here that the cause of bondage, the cause of the world is the Mind alone. When the mind is destroyed, the world vanishes & all sorrows-sufferings vanish.
The mind is nourished by sense enjoyments or Vishaya Bhogam. The very nature of mind is to go towards the external sense objects seeking sensual pleasure (considering them to be real and eternal). This nature of mind has to be changed so that the mind merges into its own source of Self or Lord (from whom the illusory mind is created).
To remove the mind or destroy the mind, there requires renunciation of the sensual pleasures. This renunciation of the sensual pleasures when a person really knows that they are not real & thereby cannot give eternal bliss is real renunciation or SANYAAS. The external Sanyaas or wearing of the ochre robe are meant to instill in a person this real sanyaas or renunciation. If this renunciation is not there, then there is no use wearing of the ochre robe – that will be just like working in an office or living in the world. The ochre robe in itself will become a bondage to the seeker instead of helping him out to come out of all illusory bondages.
Sri Krishna beautifully explains Sanyaas in the Gita Chapter 5
Jneeyah sah nitya sanyaasi yo na dvesti na kaankshathi
Nirdvando hi mahaabaaho sukham bandhaat pramuchyathe
Know that person to be life-long renunciate who never gets angry or desires for anything. He is without any dual perception and thereby very easily overcomes the illusory bondage (which causes sorrows and sufferings in the world).
If a person needs to renunciate the external sensual pleasures, then he must know clearly that the sensual pleasures are limited and cannot give eternal bliss. This can be known clearly only when the seeker realizes that there is a thing in the world which alone can give eternal bliss and that thing is God or the ultimate reality of Brahman. When the seeker knows that God alone can give him eternal bliss, he constantly tries to attain God. This is what is called as real devotion wherein the devotee constantly tries to attain God as his goal is nothing but God alone. He might be working in the world but when the time comes to decide between the world & God, he will choose God alone. Such a real conviction is required for a seeker to be a real devotee. Such a devotee constantly thinks about God only. That alone is real devotion. For such a real devotee, God himself is a servant who takes care of all the needs of such a devotee. This is not a mere statement but this has been proved in the lives of great saints and devotees.
The real devotee never bothers about anything in the world but he only cares for the ultimate reality of God. His attention is fully there for the Lord alone. Contrary to this, we all claim to be real devotees of Krishna and Siva as we visit the temple weekly once or daily!!! Isn’t this utter foolishness? Can we really compare ourselves to the real devotees of Meera, Ramanujacharya, Narada, Prahlada and all? The real answer is NO. Why? It is not possible to compare because the seeker in the current scenario is attentive towards worldly needs. God for him is second option alone. As Sri Ramakrishna used to tell, if a seeker has the strong desire to know God (such strong desire that he is able to set aside his family, office & the entire world) only then will he able to realize the ultimate reality of God. That is real devotion.
If one Ramanuja could achieve it, why not each one of us achieve it. We all can achieve such real devotion because that is the goal which we are all seeking knowingly or unknowingly. We have to just put effort to concentrate on the ultimate reality of God at all points of time. It is not at all required to renounce the world, go to a forest & contemplate on the Lord. But what is required is just remembrance of the Lord even while doing worldly activities & offering all work at the feet of the Lord as a pooja. This is very much possible & this is what is required to become a sanyaasin even while living in the world.
When such devotion is present, then the person is a real renunciate. For a such renunciated person, the mind ceases to exist as the mind has got merged into the ultimate reality of God. Since there is no mind, there is no world at all. Since there is no world at all, there are sorrows and sufferings which are by products of the world. There only God remains, one without a second and of the nature of Consciousness and Bliss absolute. This realization of the ultimate reality of Lord as one’s own very nature is what Vedanta calls as liberation. Such a liberated person alone gets eternal bliss – that happiness which never decays or ceases to exist.
This happiness is the very nature of each and every being in the world. But this nature is forgotten and thereby the seeker or devotee finds himself as a limited being limited to a body and mind. As a result of this limited view, the individual thinks that he is attached to the body and mind. This attachment causes likes to some people & dislikes to some others. This likes and dislikes lead to happiness and sorrow. The happiness which is got when the liked people get something good is temporary only as the liked people themselves are not eternal. Thus forgetting one’s own very nature of God or Self is the cause of all sorrows and miseries in the world. This ignorance can be removed by constant contemplation of the ultimate reality of God, by having complete and real devotion to the ultimate reality of God. This devotion leads to destruction of ignorance & the individual realizes that his very nature is God only – it was due to ignorance and the extroverted nature of the mind that he could not realize the Lord sitting in his heart. Lord is always blissful and he is impartial towards everyone. It is the individual who creates impressions in his mind & imposes them on the other beings as well as the Lord. Lord is mentioned as SAT CHIT and ANANDA. Lord is one who is Karunaa nidhi – full of compassion. Lord is a person who is always willing to give happiness & show to the individual that his very nature is bliss alone. But it is the individual and his mind which causes all problems and obstructions to the bliss emanating from the Lord in his heart.
The simplest and easiest way to overcome ignorance is Devotion to the Lord which is constant contemplation of the ultimate reality of Lord.
Kapila Muni continued:
Though the Purusha is subsisting in Prakrithi, he is unaffected by Prakrithi even as the sun is unaffected by the movements of its reflection in water (Purusha when reflected in Buddhi is termed as jeeva and it is this jeeva which seems to suffer but in reality it is one with the original of Consciousness or Self or Brahman or God).
When the Purusha becomes intensely attached to the Gunas (or the objects in the world in general), he forgets his changeless nature and considers as the agent (Kartha and Bhoktha) of the movements of the Prakrithi (or the insentient matter starting from Ego, intellect, mind etc.).
It is because of this identification of Purusha with Prakrithi which makes the purusha seem miserable and as suffering. This identification is called bondage.
Therefore to gain liberation, mind has to be slowly drawn away from the involvement with external sense objects & united with the ultimate reality of Purusha through constant contemplation and practice of devotion towards the reality.
When identification vanishes, the “I-sense” or Ego vanishes. It may seem that when the “I-sense” vanishes, the Self also vanishes. This is as false as thinking that a man who has been robbed of his wealth is destroyed!!
When a person reflects about this & conquers the Ego by seeking its source & merging it into the ultimate reality of God, the seeker realizes the Atman which is the support for Prakrithi and which is the ultimate reality of Purusha or God or Brahman. This is what is called liberation (when the seeker doesn’t perceive anything at all but only the Self or God alone – thereby rejoicing in the eternal bliss inherent in the reality).
Explanation
Here Kapila Muni clearly states what bondage is and what liberation is. He also shortly explains how to get liberation from the external world and the miseries of the external world.
Before entering into bondage and liberation, first we need to know the two terms Purusha and Prakrithi.
We can split the entire experience realm or world into two parts: one being the sentient principle of Purusha and the other the insentient principle of Prakrithi. Any matter that we see today is nothing but an effect of Prakrithi which is the primal material or material cause of everything that we see & perceive (which are insentient).
The insentient matter can never affect the sentient principle as there cannot be any relation between both which are of the nature of light and darkness (sentient matter is Consciousness or light & insentient matter is darkness or insentient).
The first creation of Prakrithi is the EGO or “I-sense”. From this Ego starts the other creation entities of intellect, mind, chitta or memory and the various gross elements (of Ether, Air, Fire, Water and Earth). From these gross elements comes the gross body which we currently perceive as “my”. Since there is no identification really possible between the Purusha or the Self with the insentient matter (the body, mind etc.), therefore this identification is only an illusion in the reality of Consciousness.
Who am “I”?
This “I” is in reality nothing but Purusha or Self or God only. But when this “I” forgets its own very nature, then it gets identified with the various objects in the world through the Ego. This Ego causes identification and through this identification comes likes-dislikes which again lead to happiness & sorrow. Therefore everybody in this suffers and the normal usage that “I am suffering”. This “I” which is suffering is not the Self but it is the Ego which says so. The “I” or Self gets identified with the Ego and thereby all problems in the world starts. But the moment this Ego vanishes & the seeker realizes his own very nature of “I”, then all sorrows & sufferings end (because they were only illusions in the reality of Self or Consciousness).
What is Ego which is also called as jeeva?
Jeeva is mentioned in the Upanishads as the reflection of Consciousness on intellect. This reflected Consciousness gets identified with the reflection medium and other entities in the world like body-mind. And due to this identification problem arises. This sorrow and suffering which arises out of identification is the main problem for everyone in the world. This identification which causes sorrow and suffering is termed as BONDAGE or BANDHAM. Hence it is also very simple as to what is liberation – liberation is removal of this wrong identification of the real Consciousness or “I” with the intellect & other objects. When this identification vanishes, then the seeker realizes his own very nature of Consciousness and Bliss absolute (which is not different from the ultimate reality of God).
But then how come “I” feel myself as suffering?
This suffering is itself an illusion which is mainly present due to ignorance of one’s own very nature of Self or Consciousness. This suffering is like the movement of Sun which has got reflected in the medium of water. Similarly when the intellect and the mind moves or changes, the reflected “I” or EGO seems to be changing. But in reality the real “I” or real Self never changes. Therefore the sufferings and sorrows are only for the Ego or jeeva which itself is an illusion only.
This is the ultimate reality that the jeeva never suffers from anything as it is one with the ultimate reality of Self or God of the nature of Consciousness and Bliss absolute. But it is also ignorance of one’s own nature which causes a seeker to think that he is in bondage and he has to get liberated. Liberation is nothing but getting out of this wrong notion that “I am bonded as the jeeva” through contemplation/devotion to the ultimate reality of God or Brahman.
Since Ego is the cause of all problems and sorrows, when the Ego is conquered or destroyed, the seeker realizes his own very nature of Self or Consciousness or God. This conquering of Ego can be done either through the path of devotion or the path of knowledge. In the path of devotion, the seeker completely and unconditionally surrenders to the ultimate reality of God thereby merging into the reality. Therefore what remains behind is the Reality alone, one without a second. But in the path of knowledge, the seeker merges the Ego into the Self or “I” through the path of enquiry wherein he enquires into his own real nature and finds out that he is the ever-enlightened, ever-liberated and ever-realized Self.
Both these path seem to be different from they are one and the same only. Their goal of Ultimate jnaana or Brahma Atma Aikya Jnaana (knowledge of the unity of Brahman and the individual Self or Atman or jeeva) is one and the same only. This goal has been stressed as knowledge of the reality either in the form of Brahman/God or in the form of Self as one’s nature by Adi Sankaracharya in his commentaries on the Gita, Upanishads and Brahma Sutras.
The Reality is one alone & the reality is one’s own very nature itself & not different from it. It is variously termed as Brahman, Atman, Self, God etc. All these are synonyms for the reality. The truth is that there is no bondage or liberation for the Purusha or Self (one’s own very nature) because it is never affected by the illusory world even as the dreamer is unaffected by the activities in the dream world. This reality has to be understood at all times by a seeker & then the seeker should always contemplate on the ultimate reality of God or Brahman which is his own very nature. By contemplation the ignorance veil (which itself is only an illusion) vanishes & the seeker realizes his own very nature of Consciousness and Bliss absolute. Then he rejoices in the eternal bliss of the Self. This bliss is the goal of each and every person. It can be achieved only when the jeeva realizes his own very nature of Self or Brahman or God. Until then, the jeeva thinks himself as in bondage & struggles in the world even as a person who doesn’t know swimming struggles when fallen into the ocean. Then the jeeva does all spiritual sadhana and comes out of the ocean to realize the reality that there never was any ocean and there never was any bondage at all. The thought of bondage and liberation itself was an illusion in the ultimate reality of God which is his own very nature itself.
We will see next the question/doubt which Devahuthi asks Kapila and the answer Kapila gives for the question (wherein he explains the practice or practical aspect of how to get realization clearly).
Kapila Muni continued:
Having satsanga or association with good people, always trying to serve such people, a seeker should try to be established in the ultimate reality of God. After this, he should try to meditate on the ultimate reality of God as though the entire world is nothing but the body of God.
Through such meditation the devotee obtains absorbing love for the Lord. His heart melts in the sentiment of devotion and his tears of surpassing joy almost drown him. The power of devotion then slowly melts the metallic hook of the mind which holds the Purusha in the bondage of Purusha (not real bondage but seemingly appearing bondage).
Just as a flame gets extinguished when the oil, its sustenance, is exhausted, the mind is extinguished in the Lord, when renunciation deprives it of the sense enjoyments that form its support. Then being, liberated from the current of the Gunas of Prakrithi, the jeeva mertges into the Lord, who is one without a second.
Explanation
Kapila Muni in clear words mentions here that the cause of bondage, the cause of the world is the Mind alone. When the mind is destroyed, the world vanishes & all sorrows-sufferings vanish.
The mind is nourished by sense enjoyments or Vishaya Bhogam. The very nature of mind is to go towards the external sense objects seeking sensual pleasure (considering them to be real and eternal). This nature of mind has to be changed so that the mind merges into its own source of Self or Lord (from whom the illusory mind is created).
To remove the mind or destroy the mind, there requires renunciation of the sensual pleasures. This renunciation of the sensual pleasures when a person really knows that they are not real & thereby cannot give eternal bliss is real renunciation or SANYAAS. The external Sanyaas or wearing of the ochre robe are meant to instill in a person this real sanyaas or renunciation. If this renunciation is not there, then there is no use wearing of the ochre robe – that will be just like working in an office or living in the world. The ochre robe in itself will become a bondage to the seeker instead of helping him out to come out of all illusory bondages.
Sri Krishna beautifully explains Sanyaas in the Gita Chapter 5
Jneeyah sah nitya sanyaasi yo na dvesti na kaankshathi
Nirdvando hi mahaabaaho sukham bandhaat pramuchyathe
Know that person to be life-long renunciate who never gets angry or desires for anything. He is without any dual perception and thereby very easily overcomes the illusory bondage (which causes sorrows and sufferings in the world).
If a person needs to renunciate the external sensual pleasures, then he must know clearly that the sensual pleasures are limited and cannot give eternal bliss. This can be known clearly only when the seeker realizes that there is a thing in the world which alone can give eternal bliss and that thing is God or the ultimate reality of Brahman. When the seeker knows that God alone can give him eternal bliss, he constantly tries to attain God. This is what is called as real devotion wherein the devotee constantly tries to attain God as his goal is nothing but God alone. He might be working in the world but when the time comes to decide between the world & God, he will choose God alone. Such a real conviction is required for a seeker to be a real devotee. Such a devotee constantly thinks about God only. That alone is real devotion. For such a real devotee, God himself is a servant who takes care of all the needs of such a devotee. This is not a mere statement but this has been proved in the lives of great saints and devotees.
The real devotee never bothers about anything in the world but he only cares for the ultimate reality of God. His attention is fully there for the Lord alone. Contrary to this, we all claim to be real devotees of Krishna and Siva as we visit the temple weekly once or daily!!! Isn’t this utter foolishness? Can we really compare ourselves to the real devotees of Meera, Ramanujacharya, Narada, Prahlada and all? The real answer is NO. Why? It is not possible to compare because the seeker in the current scenario is attentive towards worldly needs. God for him is second option alone. As Sri Ramakrishna used to tell, if a seeker has the strong desire to know God (such strong desire that he is able to set aside his family, office & the entire world) only then will he able to realize the ultimate reality of God. That is real devotion.
If one Ramanuja could achieve it, why not each one of us achieve it. We all can achieve such real devotion because that is the goal which we are all seeking knowingly or unknowingly. We have to just put effort to concentrate on the ultimate reality of God at all points of time. It is not at all required to renounce the world, go to a forest & contemplate on the Lord. But what is required is just remembrance of the Lord even while doing worldly activities & offering all work at the feet of the Lord as a pooja. This is very much possible & this is what is required to become a sanyaasin even while living in the world.
When such devotion is present, then the person is a real renunciate. For a such renunciated person, the mind ceases to exist as the mind has got merged into the ultimate reality of God. Since there is no mind, there is no world at all. Since there is no world at all, there are sorrows and sufferings which are by products of the world. There only God remains, one without a second and of the nature of Consciousness and Bliss absolute. This realization of the ultimate reality of Lord as one’s own very nature is what Vedanta calls as liberation. Such a liberated person alone gets eternal bliss – that happiness which never decays or ceases to exist.
This happiness is the very nature of each and every being in the world. But this nature is forgotten and thereby the seeker or devotee finds himself as a limited being limited to a body and mind. As a result of this limited view, the individual thinks that he is attached to the body and mind. This attachment causes likes to some people & dislikes to some others. This likes and dislikes lead to happiness and sorrow. The happiness which is got when the liked people get something good is temporary only as the liked people themselves are not eternal. Thus forgetting one’s own very nature of God or Self is the cause of all sorrows and miseries in the world. This ignorance can be removed by constant contemplation of the ultimate reality of God, by having complete and real devotion to the ultimate reality of God. This devotion leads to destruction of ignorance & the individual realizes that his very nature is God only – it was due to ignorance and the extroverted nature of the mind that he could not realize the Lord sitting in his heart. Lord is always blissful and he is impartial towards everyone. It is the individual who creates impressions in his mind & imposes them on the other beings as well as the Lord. Lord is mentioned as SAT CHIT and ANANDA. Lord is one who is Karunaa nidhi – full of compassion. Lord is a person who is always willing to give happiness & show to the individual that his very nature is bliss alone. But it is the individual and his mind which causes all problems and obstructions to the bliss emanating from the Lord in his heart.
The simplest and easiest way to overcome ignorance is Devotion to the Lord which is constant contemplation of the ultimate reality of Lord.
# posted by vedanta : 8:38 AM
