Chapter-2, Sutra 05

Patanjali Yogasutra 2.5

नित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या

"Avidya (ignorance) is perceiving the non-eternal, impure, painful, and non-Self as eternal, pure, pleasurable, and the Self."

The Sutra "नित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या" from the Patanjali Yogasutra highlights the fundamental misapprehension known as avidya, or ignorance. This ignorance leads one to misidentify the transient, impure, painful, and non-Self aspects of existence as being eternal, pure, pleasurable, and the Self. This misperception forms the root cause of human suffering and binds the individual to the cycle of birth and rebirth. In essence, avidya distorts the true nature of reality, leading one away from the path of spiritual enlightenment and self-realization.

This Sutra suggests that the mind's tendencies to ascribe permanence to the impermanent, purity to the impure, and selfhood to the non-Self are at the core of our existential dilemmas. For instance, the body and material possessions, which are inherently impermanent and subject to decay, are often mistakenly perceived as eternal and pure. Similarly, experiences that bring temporary pleasure are seen as ultimate sources of happiness, despite their transient nature and potential to cause future suffering.

Understanding and overcoming avidya is central to the practice of yoga, as outlined by Patanjali. By cultivating discernment (viveka) and Knowledge (jnana), a practitioner can begin to see things as they truly are, thereby dismantling the illusions created by ignorance. This process of discernment and the pursuit of true knowledge lead one toward liberation (moksha), freeing the soul from the confines of false identification and attachment to the transient world.

Swami Vivekanand says:

"Ignorance is taking that which is non-eternal, impure, painful, and non-self, for the eternal, pure, happy, atman (Self). All these various sorts of impressions have one source: ignorance. We have first to learn what ignorance is. All of us think that “I am the body,” and not the self, the pure, the effulgent, the ever blissful, and that is ignorance. We think of man, and see man as body. This is the great delusion."

To understand the concept of avidya in a broader context, we can compare it with similar teachings from other Vedic texts:

Katha Upanishad 1.2.6

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः।

दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः॥

"Living in the abyss of ignorance and considering themselves wise and learned, the foolish people wander, afflicted by many distresses, just as the blind led by the blind."

This verse from the Katha Upanishad highlights how ignorance (avidya) leads individuals to falsely consider themselves knowledgeable, causing them to wander aimlessly in life, akin to the blind leading the blind. The emphasis here is on the peril of ignorance and the importance of True Wisdom.

Bhagavad Gita 5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥

"For those whose ignorance is destroyed by Knowledge of the Self, like the sun, Wisdom reveals the Supreme."

In the Bhagavad Gita, this verse underscores the transformative power of True Knowledge. When ignorance is dispelled, the light of Wisdom reveals the Ultimate Reality, leading to spiritual awakening and enlightenment.

Yoga Vashishta 3.9.2

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।

चक्षुरुन्मील्यते यस्य तस्मै श्रीगुरवे नमः॥

"Salutations to the noble Guru, who, with the collyrium stick of Knowledge, opens the eyes of one blinded by the darkness of ignorance."

The Yoga Vashishta emphasizes the role of a Guru in dispelling ignorance and bringing the light of True Knowledge. This process is compared to opening the eyes of a person blinded by darkness, enabling them to perceive the true nature of reality.

By comparing these texts, we can see a consistent theme across Vedic literature: ignorance (avidya) is a fundamental cause of human suffering and delusion, and the attainment of true knowledge is the key to liberation and enlightenment.