We offer our most sincere and humble obeisances to our spiritual master, who is all merciful and the savior of the fallen. He dissipates the darkness of nescience by opening our eyes with the probe of knowledge transcendental. He reveals this transcendental knowledge for the benefit of all people.
We are very proud of our two small eyes, and puffed up with vanity, we are always enthusiastic to see everything with our own eyes. But we do not know that whatever we are seeing at the present moment is covered with the darkness of nescience, and, as such, whatever we are seeing is either misperceived or only partially perceived. It is not a fact that we can see everything as it is simply by applying our ocular power to it. Every morning when the sun rises, we see this vast mass of matter as if it were just a small disc. Of course, the sun is much larger than the earth on which we live, and thus every morning of every day our self-reliant ocular vanity is put to the test and reduced to absurdity. Our eyes can gather knowledge only under certain favorable conditions. We cannot see things that are too far away from us; we cannot penetrate the darkness, nor can we see things that are very close to the eye, such as our own eyelids. Thus we can be proud of our eyes only under certain favorable conditions created by an external agency, namely the material nature. Otherwise, even though we have our wonderful eyes, we cannot see things in their true perspective. What is true for the eyes is also true for the other senses we use for gathering knowledge.
Under these circumstances, whatever we are experiencing at the present moment is totally conditional and is therefore subject to mistakes and incompleteness. These mistaken impressions can never be rectified by the "mistaker" himself or by another, similar person apt to commit similar mistakes.
In the darkness, if we want to perceive a certain object, we cannot use just our eyes; we have to rely on some other means to aid our perception. So, in the darkness, the object cannot be known to us in its entirety. In such a situation, even if we get some knowledge by touch or otherwise, it is all either mistaken or incomplete. It is just like the group of blind men who had encountered an elephant and tried to describe the strange new creature to one another. One man felt the trunk and said, "This is a huge snake." Another man felt a leg and said, "No, this is a great pillar." And so forth.