Avidyā

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Avidyā is a Sanskrit word that holds the semantic field of "ignorance", "delusion", "unlearned", "unwise" and that which is not, or runs counter to, vidya. It is used extensively in Hindu texts, including the Upanishads and as well in Buddhist thought. Refer Avidya (Buddhism) for the treatment of avidyā in Buddhist thought.

1 Nomenclature and etymology
2 In Advaita Vedanta
3 Adi Shankara on avidya
4 See also

[edit] Nomenclature and etymology

Sanskrit: Avidyā
Tibetan: Ma-rigpa
Pali: Avijjā
Korean: (Hangeul) 무명 (Hanja) 無明 (Transcript) Mu Myeong
Japanese: 無明 (Mumyō)
Chinese: 無明 (wú míng)

The word is derived from the Proto-Indo-European root *weid-, meaning "to see" or "to know". It is a cognate or Latin vidēre and English "wit".

[edit] In Advaita Vedanta

The work of avidya is to suppress the real nature of things and present something else in its place. In essence it is not different from Maya (pronounced Māyā). Avidya relates to the finite Self (Sanskrit: atman) while Maya is an adjunct of the cosmic Self. In both cases it connotes the principle of differentiation which is implicit in human thinking. It stands for that delusion which breaks up the original unity (refer: nonduality) of what is real and presents it as subject and object and as doer and result of the deed. What keeps humanity captive in Samsara is this avidya. This ignorance is not lack of erudition; it is ignorance about the nature of 'Being' (Sanskrit: Sat). It is a limitation that is natural to human sensory or intellectual apparatus. This is responsible for all the misery of humanity. Advaita Vedanta holds that the eradication of it should be humanity's only goal and that will automatically mean Realisation of the Self (Sanskrit: atman).

[edit] Adi Shankara on avidya

Adi Shankara says in his Introduction to his commentary on the Brahma Sutras, "Owing to an absence of discrimination, there continues a natural human behaviour in the form of 'I am this' or 'This is mine'; this is avidya. It is a superimposition of the attributes of one thing on another. The ascertainment of the nature of the real entity by separating the superimposed thing from it is vidya (knowledge, illumination)". In Shankara's philosophy avidya cannot be categorized either as 'absolutely existent' or as 'absolutely non-existent'.