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Avidya is a Sanskrit word most commonly defined as ignorance. This can be misleading if we think of ignorance as a lack of knowledge. Avidya is not simply a lack of knowledge; it is a lack of  what Hindu philosophers sometimes refer to as true knowledge (Singh 394-395). The knowledge we have of the material world around us, our minds, thoughts, bodies, and emotions is worldly knowledge. Avidya is our mistaken belief that these things make up reality, or our true self (Puligandla 218).  Avidya, then, is not simply ignorance, but spiritual ignorance (Lipner 246). It is ignorance of our true selves and of the true nature of reality (Puligandla 244). “It is no accident that light and the reflection of light are common symbols in Hinduism of vidya and the knowing process, respectively. Avidya is spiritual ignorance, symbolized by darkness” (Lipner 247).

Frequently in literature on Hinduism, avidya is said to be synonymous with, ajnana, prakrti, and maya (Nikhilananda 43). There are fine distinctions that need to be made between these words in order to better understand Hindu literature and philosophy. Ajnana is a Sanskrit word that can also be translated to ignorance or without knowledge. More specifically, without true knowledge, or knowledge of one’s true self. Avidya is also a lack of higher knowledge. Both terms allow for lower, or worldly knowledge. Avidya and ajnana can be used synonymously (Chatterjee and Datta 49).

The Sankhya or Samkhya system of Hindu philosophy is based on the dualistic principles of purusa and prakrti (Singh 75). Purusa and prakrti are separate and distinct. Purusa is pure consciousness, spirit, or self. Prakrti is nature or matter. In Sankhya, prakrti is the cause of our minds, bodies, thoughts, and feelings (Puligandla 115). The elements that make up the universe as well as all the physical properties in the universe are prakrti (Chatterjee and Datta 257).  The air we breathe, sunlight, our physical as well as mental composition are all prakrti. Our bodies and minds, and our interaction with the finite, ever-changing world in which we live cause us to have a perception of ourselves and the world that is not true reality. The way we look, feel, and behave is not the true essence of who we are.  In this way, prakrti is the same as avidya, as these are the causes of our false knowledge, or false sense of reality; our ignorance of purusa, the true self. The only way to know purusa is to rid one’s self of avidya (Puligandla 123).

The Advaita Vedanta school of Hinduism can be traced to the Upanisads, which are the last part of the Vedas.  Advaita means oneness or non-dualism. It is here that the concept of avidya is explored and tied to the concepts of maya, Atman, and Brahman (Puligandla 244). Unlike the separate and distinct entities prakrti and purusa in the Sankhya system, Atman and Brahman are identical. In Advaita Vedanta, the non-dualism comes from the belief that Atman (the true self) is Brahman (reality, pure consciousness). They are not separate, but one (Puligandla 244). That is to say, we are always Brahman, but because of the delusion caused by maya, or avidya, we are ignorant. Avidya is our ignorance to the fact that we are Brahman. When avidya is extinguished, we recognize Atman, which is Brahman (Puligandla 244).

Maya is most often translated as illusion. Maya is also sometimes referred to as magic, magical power, and even fraud. Much like prakrti, maya presents us with a material or false reality that keeps us from seeing our true self or Absolute Reality (Atman and Brahman) (Deutsch 28-29). “Maya generally signifies the cosmic illusion on account of which Brahman, or Pure Consciousness, appears as the Creator, Preserver, and Destroyer of the universe. It is under the influence of avidya that Atman, or Pure Consciousness, appears as the jiva, or individual self. Prakrti is the material out of which the universe is evolved. But Vedantic writers do not always strictly maintain these distinctions” (Nikhilananda 43). So prakrti is to purusa as maya is to Brahman, they are both illusions that keep us from seeing our true self.

Dualist or non-dualist, avidya is what keeps one from seeing one’s true self. Avidya is the cause of samsara, the endless cycle of death and rebirth that keeps us trapped in a worldly existence (Chatterjee and Datta 18). In order to be freed from samsara, avidya must be destroyed. Samsara is caused by illusion and once the illusion is destroyed, moksa, or liberation from samsara is achieved (Deutsch 75-76). Once you realize that worldly existence is not reality, there is nothing tying you to it. Avidya is the antithesis of vidya, which is the Sanskrit word for knowledge, or insight.       According to all Indian schools of philosophy, humanity’s state of suffering is due to ignorance (avidya) of his true being and nature (Puligandla 22-23). The Upanisads teach that a person’s true being is Atman (Brahman), which is infinite, eternal, and immortal (Nikhilananda 35). But in ignorance (avidya), one identifies themselves with perishable things such as their mind, body, ego, and thereby develop attachments to them and suffer sorrow when they inevitably lose them (Puligandla 22-23).

Buddhism also recognizes avidya, and it is also defined as ignorance. Buddhists believe that there are four Noble Truths. These are: 1) Sorrow/Suffering: All living, sentient beings experience suffering; 2) Origin/Cause: The major cause of suffering is craving or desire for the illusory; 3) Cessation/Ending: The ending of suffering is the ending of the craving that causes it. This ending of craving, which is an ending of the condition of ignorance at its root, is described as nirvana. 4) Path: The Noble Eightfold Path is prescribed in Buddhism as a means of attaining nirvana (Robinson and Rodrigues 192).  The ignorance referred to in the third Noble Truth is avidya, and its cause is also the illusory. In Buddhism, the ending of the illusion is nirvana, or enlightenment. Just as in Hinduism, liberation from samsara comes through the ending of avidya.

The fact that the end of avidya is the path to liberation (moksa), or enlightenment (nirvana) does not mean that these can only be achieved at the end of one’s life or after death. Ideally, it can be achieved in this lifetime and then one can live without the suffering caused by avidya (Puligandla 23). Siddhartha Gautama achieved nirvana in his lifetime and this is how he came to be known as the Buddha (Enlightened one) (Chatterjee and Datta 115).

REFERENCES AND FURTHER RECOMMENDED READING

Chatterjee, S., & Datta, D. M. (1968) An introduction to Indian philosophy. Calcutta: University of Calcutta.

Deutsch, E. (1969) Advaita Vedanta: A philosophical reconstruction. Honolulu: East-West Center Press.

Indich, William M. (1995) Consciousness in Advaita Vedanta. Delhi: Motilal Banarsidass.

Kumar, R., & S. Ram (2007) Hinduism-religion and philosophy. New Delhi: Crescent Publishing Corporation.

Lipner, J. (1994) Hindus: Their religious beliefs and practices. London: Routledge.

Murthy, B. S. (1985) The Bhagavad Gita. Long Beach, CA: Long Beach Publications.

Nikhilananda (1963) The Upanishads: Katha, Isa, Kena, Mundaka, Svetasvatara, Praśna, Mandukya, Aitareya, Brihadaranyaka, Taittiriya, and Chhandogya. New York: Harper & Row.

Puligandla, R. (1975) Fundamentals of Indian philosophy. Nashville: Abingdon Press.

Robinson, T. A., & H. Rodrigues (2006) World religions: A guide to the essentials. Peabody, MA: Hendrickson.

Singh, S. P. (2004) Vedic vision of consciousness and reality. New Delhi: Centre for Studies in Civilizations.