The "I" suffers from many limitations. The listing of limitations, could fill this whole universe. 

Let us take a look at the reason that we are born with limitations, and how in the process of trying to shed these limitations, we embark on the journey of evolving our intelligence,

Thought is born with "I" as the core. As narrated in SRIMAD BHAGAVATHAM, Hiranyakashipu performed a prolonged and intense Tapas to invoke the the powers of Easwara, in order to make himself invincible. Having obtained the powers, he proceeds to attempt to try and take control of everything that he perceives.  He unleashes a reign of complete anarchy until he is finally destroyed by Narayana.  

This is exactly what the "I" does to the Human Mind.

The "I", desperately trying to assert its supremacy, sometimes ends up creating disruptions of collosal magnitudes (for itself and for all others that are within its influence).  In order that things do not get too out of hand, the Paramathma has retained some controls in his hands.

All of the Paramathma's mechanisms and controls,  the limited tenure of existence is meant to  convince the "I" of its impermenance and fo look outside of itself for the truth.

The "I" has been given some internal and external controls which it cannot exceed and which will effectively check the amount of damage that can be done.

1. Time is the prime control.  The "I" attaches itself to a body which ages and transforms (for the worse) with the passage of Time. The "I" can only envision a time dimensioned world, with a beginning and an end.  Does not know or reach permenance.

2. Ignorance of  itself.  The "I" cannot see or know its own true self.  It has to constantly change its characteristics, depending on the environment in which it lives.  It is always looking out, never in.

A.  Limited knowledge of the past and present and no knowledge of the future.   Its power is limited to only project the future based on the limited knowledge of the past and the present.

B.  The "I" cannot see the difference between Truth and Fiction.  It can only see the world in relation to its own desires, shortcomings and failures. It dwells on its own perceived success as the truth and its own perceived failure as the untruth.

3. Perspective limitation.

The "I", through its senses, can only compare and contrast the objects it perceives.  The absolute state (which exists without a counteracting force and is unlimited), cannot be realized/attained as long as the "I" dominates as the center of the thought process.

The limitations expose the inadequacy of the "I".

The limitations will exist as long as the miind is directed only at projecting itself.

Easwara is trying to communicate with all of us all the time.  Our minds are so filled with mistrust and self protective instincts, that Easwara's transmissions are not received.

Alternating feelings of greed, insecurity, fear, happiness, contentment, inadequacy etc.  envelope the mind,  pampers the "I".  Much of our perception of the material world as well as the inner world is through this blanket of unwanted thoughts that emanate from, surround and "shield" the "I".

When ignorance is dispelled and these "security blankets" are taken out, the mind becomes receptive to Easwara and starts evolving in the correct manner. 

This process of discarding the "self protective" ignorance from the mind is what is termed in the Puranas as attainment of Moksha.

The elevation of the thought process to a level higher than its natural "I" and "Mine" approach,  constitutes the foundation of the Paramathma's instruction to his devotees.  

How is one to go about the process of giving up the "I" and "Mine"? 

The details are enuciated through adoption of a prescribed life style (the practice of Dharma and Selflessness),  a prescribed attitude (no attachments to the material world), and a continous focus of the mind on Easwara (which will effectively disconnect the thought process from the self centered approach).

Western View

All thoughts relate to furthering the self interests of the individual.   All individuals attempt to project the self and attempt to establish their superiority.  This tendency to project the self over everyone else is encouraged as a means of survival and furtherance of social standing. The individual Ego comprises the core of the force driving individuals to attain and exceed expectations.  

Puranas View

The Self, as the basis of thought is to be given up. Selflessness in thought is one of the key stepping stones to attaining Moskham. A considerable portion of the Puranas is dedicated to providing guidance in this regard.    

Western View  

Success in the chosen field of activity is the identification of having done the "right thing".  Failure is seen as an indicator of inadequacy.  There is no other measure used to evaluate the progress of the individual as a human being.  Self evaluation is also based only on the measure of success applied by society.  This is a very strong influence on the development of the thought process in the western world.  So the individual takes ownership of the fruits resulting from his action.  The identity of the individual is reinforced by success and dimmed by failure.

Purana's View

Measurement of success or failure is discouraged.  So the individual is encouraged to live up to his own standards of evaluation.  The Paramathma says very clearly that the results of all actions belong only to Him.  Action should not be undertaken with the expectation of results accruing. The identity is delinked from material world events.  Attainment of  spiritual state of existence by disconnecting performance of Karma from self interest and rewards is the primary motive.

Western View

There is complete synchronization of thought with the material world that it perceives.  There is no room to differentiate between the two.  Projects the self on to the material world and allows worldly events to be the primary driver of the thought process.

Purana's View

The distance between material and inner self widens as intellectual progress is made.  Recognizes that the external world is only the preliminary teaching tool that can and should be eliminated from thought after a certain adavacement is attained.

Western View   

The identity of each individual is assumed to be discrete and seperate from all perceived forms of life and matter. The extent of control that the individual exercises over other people, objects and wealth is considered a measure of success. 

Purana's 

concept of Brahman establishes that the individual is part

of the whole and has no seperate existence.   All perceived objects are understood to be a part of the perceiver.  Control over the environment is understood to flow only from self control. So the mind seeks to merge with the Brahman as the source of peace and permanence.