The Simple Answer Which The Acharya Gives Is "You Are Aware Of The Self

 - and yet not aware of it". "There Can Be No highest affection, if the Self does not shine. If it shines, there can be no desire for any other object. Therefore this highest blissful nature of the Self

- though shining, is yet not shining". The further question will arise - can a thing which is shining not shine at the same time? Is it not a contradiction in terms to advance

- any such proposition? Here again the answer is simple. "You may see a thing in front of you and yet not know what exactly it is". Knowledge is of two sorts, superficial 

- general knowledge and intimate particular knowledge; though both are knowledge, the former is really ignorance from the standpoint of the latter. 

- The Acharya illustrates this by the example of a father listening to a recital of Vedas by a batch of students among whom his son is one. He knows that 

- his son is there and does hear his voice but he hears it mixed up with the voices of the other boys and so cannot point it out particularly.

- His inability to distinguish is not due to the fact that he does not hear but only due to the hindrance caused by the mixing up of the voices.

- "Like the sound of recitation by a son in the midst of a group of teachers., the non-perception, even when being perceived, is possible by reason of an obstruction to the perception."