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	Ramanuja - Wikipedia, the free encyclopedia
		Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvacaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe.
		Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya.
		Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it.
	en.wikipedia.org /wiki/Ramanuja (1440 words)

	Avidya and Maya
		Avidya is subjective, and can be explained as the natural tendency of the mind to superimpose the Self and the non-self on each other (adhyasa).
		For instance, we first presuppose or accept the superimposition of the Atman and the non-Atman (avidya, adhyasa) and on this presumption alone all the means and objects of knowledge, including the Shastras, the Scriptures, philosophies and teachings, function.
		Avidya and Maya lose their value and substance; they lose their existence, only after the ignorance of superimposition of Atman and non-Atman is destroyed.
	www.geocities.com /neovedanta/a87.html (879 words)

	Moksha Gita by Swami Sivananda, Commentary by Swami Krishnananda, The Divine Life Society
		Avidya is therefore the mother of misery and the cause of the prison-life of the egoistic personality as a distinct individual of the vast universe.
		It is the destruction of Avidya that is the Brahmic-seat.
		Avidya is the progenitress of the succeeding afflictions of Asmita, Raga, Dwesha and Abhinivesha.
	www.geocities.com /aum_meditation (14712 words)

	[No title]
		*Avidya* is the first part in the nexus of conditionality (pratitya-samutpada), which leads to entanglement in the world of samsara as well as to the three cankers (asrava).
		According to the Mahayana view, *avidya* with regard to the emptiness (shunyata) of appearances entails that a person who is not enlightened will take the phenomenal world to be the only reality and thus conceal from himself the essential truth.
		*Avidya* is thus the nonrecognition of the true nature of the world, which is emptiness (shunyata) and the mistaken understanding of the nature of phenomena.
	www.luckymojo.com /esoteric/religion/buddhism/zen/9410.zentrms.tn (2345 words)

	Realization.org: Yoga Sutras by Patanjali
		Avidya (misapprehension about the real nature of things), asmita (egoism), raga (attachment), dvesa (aversion), and abhinivesa (fear of death) are the five klesas.
		Avidya consists in regarding a transient object as everlasting, an impure object as pure, misery as happiness, and the non-self as self.
		The absence of alliance that arises from lack of it (avidya) is the freedom and that is the state of liberation of the seer.
	www.realization.org /page/namedoc0/ys/ys_2.htm (1052 words)

	On Yoga Philosophy
		Yoga philosophy defines avidya as a state of mind which makes us treat transient as permanent, sources of grief as sources of joy, impure as pure, and makes us search for ourselves where we are not.
		Yoga philosophy states that avidya, although we are all born with it, is just a state of mind that can be changed.
		Thus, avidya may be regarded as a congenital tendency to perceive things as they are not and not to perceive things as they are (contrary perception).
	www.spiritualeducation.org /Library/Talwar_Yoga.htm (1889 words)

	Yoga-Age Forum: Avidya - Ignorance of Reality (Site not responding. Last check: 2007-10-08)
		Avidya represents a condition in which one forgets reality and is unconscious of its existence.
		All these are the characteristics of Avidya or Ajnana, due to which there is a total distortion of reality into an appearance called this universe of space, time and objects.
		Avidya, which follow from it in a logical sequence.
	www.yoga-age.com /discus/messages/1/5.html?1094033968 (487 words)

	Ganesha Charanam Parama Pavanam (Site not responding. Last check: 2007-10-08)
		Avidya means that which is the opposite of knowledge.
		Avidya makes one treat what is unreal as real, and what is real as unreal and thereby deludes him and makes him pursue sensual pleasures.
		Avidya is the cause of Man's inability to comprehend his true form.
	www.hindunet.org /alt_hindu/1995_Jun_2/msg00007.html (1937 words)

	Spiritual Empire - Conquest Of Death (Site not responding. Last check: 2007-10-08)
		From Avidya is born egoism or the self-assertive principle.
		Avidya is the cause for Karmas and births.
		Self-realisation will remove Avidya or ignorance, the root-cause of human sufferings, and produce in you the knowledge of oneness of the Self, which is the means for eradicating grief, delusion, the dire malady of birth and death, the concomitants of Samsara or world’s process.
	www.spiritualempire.com /articles/spiritualism/conquest_of_death.html (2258 words)

	Yoga Sutras Of Patanjali 2
		These are the difficulty producing hindrances: avidya (ignorance), the sense of personality, desire, hate and the sense of attachment.
		Avidya (ignorance) is the cause of all the other obstructions whether they be latent, in process of elimination, overcome, or in full operation.
		Avidya is the condition of confusing the permanent, pure, blissful and the Self with that which is impermanent, impure, painful and the not-self.
	www.thenazareneway.com /yoga_sutras_of_patanjali_2.htm (1053 words)

	Avidya (Site not responding. Last check: 2007-10-08)
		Avidya causes man to move further away from the Self and obscure his knowledge of the truth.
		Mandana stated that avidya is called illusion (maya), also false appearance (mithyabhasa), because it is neither the characteristic nature of Brahman nor an entity different from Brahman.
		Avidya when used as a Theosophical term denotes the ignorance of the mind that causes those commencing on the spiritual pathway to expend vain effort and pursue vain causes.
	www.themystica.com /mystica/articles/a/avidya.html (379 words)

	Mayavadi Philosophy
		Before avidya can be removed, a vritti (modification) of the viewer's mind must destroy the avidya surrounding the silvery shell when the senses make contact with it.
		Mayavadis say there is a sakti of avidya called jadatmika avidyasaktih, and this potency transforms itself into the visible material manifestations of objects.
		Avidya creates an illusion of separate identity from Brahman; their example is that Brahman is like space, and avidya is like a pot.
	www.veda.harekrsna.cz /encyclopedia/mayavada.htm (4647 words)

	EDITOR'S CHOICE: Avidya
		Avidya is like a deeply rooted tree with four thick branches.
		The fourth and last branch on the tree of Avidya is called abhinivesa or Fear.
		Avidya, in all its subtle forms, works within us constantly to root us in our habitual ways and make improvement difficult or impossible.
	www.adishakti.org /_/avidya.htm (918 words)

	Avidya
		Avidya is one of the topics in focus at Global Oneness.
		Avidya is one of the five types of klesa, or miseries, destroyed by bhakti.
		Avidya: In Hinduism this is one of the conditions involved in samsara and reincarnation, meaning ignorance.
	www.experiencefestival.com /avidya (597 words)

	Yoga Sutras of Patanjali 2.1-2.9: Minimizing gross colorings that veil the Self
		It is a journey of yoga meditation and contemplation, leading one from the ignorance or avidya of the not-self to knowing that, which we truly are.
		Avidya gets us entangled in the first place: In relation to individual thought patterns, it is Avidya (spiritual forgetting) that allows us to get entangled in the thought in the first place.
		Protecting your false identities: Once the ignorance or veiling of our true nature (avidya, 2.4, 2.5) has happened, and individuality (asmita, 2.6) has arisen, along with the association with seemingly countless attractions (raga, 2.7) and aversions (dvesha, 2.8), there is a natural urge to protect that precarious balance of false identities.
	www.swamij.com /yoga-sutras-20109.htm (6537 words)

	Liberation and the Phenomenal World
		It is not due to the projection of maya, but yet to avidya, or ignorance, that we are subject to samsara, the unceasing round of birth and death.
		Avidya is the power [shakti], by which Brahman creates, preserves, and destroys the universe.
		It is through avidya that we experience the world of multiplicity; this is the experience of maya, the unreal world.
	harkless.org /steve/writing/Liberation_and_the_Phenomenal_World.html (3305 words)

	to CHAPTER XIV
		Avidya (i.e., ignorance) being the root-cause of creation, its origin is first elucidated and it will be followed up by the thirty-six fundamentals.
		Such unfolding of the non-self is said to be that of space, of the seed i.e., jagat in dormancy, or jadasakti (inert power).
		In any case, since in dissolution there is no upaadhi to distinguish one from another and the same principle remains uniform from the beginning of dissolution to the end of it, the adrshta of the individuals remaining merged in avidya, may perhaps mature the very next instant of dissolution and creation start untimely.
	www.starwon.com.au /~soham/tripura/appendixto14.htm (772 words)

	Ishvara
		It is not reasonable to speak of omniscience as being a manifestation of avidya, for that is a mere application of the word 'avidya' without a consideration of its meaning.
		Avidya may contribute to the rise of chaos, but would certainly not account for the regularity that we see in the world.
		The confusion between avidya and Maya arises from a misinterpretation of the bhashya, wherein it is stated that the omniscience and omnipotence of God are contingent upon the nescience of the jiva.
	www.advaita.org.uk /discourses/chittaranjan/ishvara_chittaranjan.htm (2418 words)

	Atma Bodha Verse 04 (Site not responding. Last check: 2007-10-08)
		This verse is in continuation of the theme of the prior verses; namely, the explanation of Atman, jnAna, avidya etc. To sum, bhagavatpAda has so far taught us that mOksha is the prime goal of life, mokshA can be attained by jnAna alone and that jnAna leads to removal of avidya.
		Avidya is the primal ignorance of the jIva which thinks of itself as finite, mortal etc. not realizing its true Self (Atman) which is infinite, immortal etc. How should this avidya be removed?
		Continuing with the earlier simile, in which avidya is likened to darkness, here ShrI Shankara offers another simile where avidya is likened to the darkness cast by the clouds that obstruct sun light.
	www.advaita-vedanta.org /series/pgs/atma_bodha_verse_04.htm (287 words)

	Re: Problems in Advaita
		If not avidyA, they resort to karma, the rationale of which is also unanswerable.
		avidyA is a bother, because of the nature of philosophical debate among vedAnta schools.
		As avidyA is closely related to karma, and the cycle of rebirths and redeaths, I don't see that avidyA is a real problem for advaita alone.
	www.hindunet.org /srh_home/1996_2/msg00261.html (1923 words)

	Chapter Nineteen: Creation as Explained in the Non-dualist Tantras (Site not responding. Last check: 2007-10-08)
		It is not therefore in Itself a cause whether instrumental or material; though in so far as Its simple presence gives the appearance of consciousness to the activities of Prakriti, It may in such sense be designated an efficient cause.
		The empirical reality which is really false is due to the Avidya which is inherent in the nature of the embodied spirit (Jiva).
		The appearance of the Gunas in different proportions is due to Avidya or Karma which is this apparent Gunakshobha.
	www.allstarz.org /religioustext/tantra/sas/sas19.htm (8618 words)

	Re: avidyA and advaita
		The answer is that avidyA is predicated based purely on experience (anubhava) and thus involves no contradictions.
		avidyA is not some ontological category which is established by means of dialectics, as was attempted by some later advaitins.
		Understanding the position of avidyA in advaita is very closely tied to this.
	www.ramanuja.org /sv/bhakti/archives/jul99/0079.html (1019 words)

	Karma
		Avidya literally means without-knowledge, as the a- means without, and vidya means knowledge (See Yoga Sutra 2.5).
		Avidya is an ability: This Avidya or Ignorance is actually an ability or skill, in addition to being the most subtle obstacle; it is not all bad.
		Ignorance, or avidya (2.5), is the cause of this alliance (2.24), and eliminating this ignorance is the means of ending the alliance (2.25).
	www.swamij.com /karma.htm (5592 words)

	Uprooting Tree
		The misuse of this 'anchoring procedure' is the foundation of avidya.
		Examples include unjustified angry reactions to other people, chronic dependencies like alcohol or drugs, or self-sabotage just when we are about to make a life-changing breakthrough in some important area.
		The subtle thing about avidya is that it hides itself.
	www.blueridgespirit.com /Articles/uprooting_tree.htm (1056 words)

	Atma Bodha Verse 03 (Site not responding. Last check: 2007-10-08)
		Because they are in the realm of avidya, they cannot remove avidya.
		Because it alone is not in the realm of avidya and is directly opposed to avidya.
		But, he is saying that action in the realm of avidya cannot dispel avidya as it is not opposed to avidya.
	www.advaita-vedanta.org /series/pgs/atma_bodha_verse_03.htm (252 words)

	BHAGAVATAM (Site not responding. Last check: 2007-10-08)
		But as soon as avidya (maya), commonly represented by a female of the species, entered, the jiva would get involved in samsara.
		The relationship between jiva and avidya is comparable to the one between the fire and smoke, mirror and dust, and foetus and womb.
		Similarly, the jiva, which has intimately attached itself to avidya, requires the grace of god to free itself from it.
	www.mypurohith.com /Epics/Bhagavatam1.asp (1634 words)

	Hinduism Glossary
		The god Vishnu has two main avatars: Krishna and Rama.
		Avidya literally means "ignorance," and is the opposite of Vidya.
		Avidya is the delusion of both the intellect and the spirit.
	uwacadweb.uwyo.edu /religionet/er/hinduism/HGLOSSRY.HTM (2420 words)

	The Secret of the Katha Upanishad by Swami Krishnananda
		An ignorance of the character of reality, which is Avidya, at once presupposes an affirmation of personality, Ahamkara - and a desire to contact other personalities.
		So the whole of one's life is a threefold effort of Avidya, Kama and Karma, ignorance,desire and action.
		The three fasts of Nachiketas may be compared to the soul's endeavour to break through these three fortresses, a withdrawal gradually effected from the outer to the inner, overcoming the force of Karma, overcoming the power of Kama and finally overcoming Avidya.
	www.swami-krishnananda.org /katha/ka_3.html (2772 words)

	Pada Four Kaivalyam: Yoga Sutras
		This is vidya or jnana which is the antitheses of and antidote to avidya (ignorance).
		Asmita (separate ego sense) is one of the five kleshas which are the afflictions or poisons which consist of avidya (ignorance), asmita (egoism), raga (desire or attraction), dvesa (repulsion or aversion) and abhinivesah (fear of death or transformation).
		Through the power of the kleshas, of ignorance (avidya), and negative programming (negative karma) the common man finds himself in a fragmented, disconnected, and confused world where he is not aware of the true nature of his mental or emotional states and seems unable to find lasting happiness.
	www.rainbowbody.net /HeartMind/Yogasutra4.htm (12585 words)

	Heart of Yoga, Chapter 8
		We realise that we lack clarity of perception - that is, we are clouded by the veil of avidya.
		One way of working to reduce avidya is through dhyana - which in this context Desikachar defines as "a quiet, alert consideration, a meditation." If you are thoughtful about what you do, you are less likely to act in ways you may later regret.
		Desikachar also has quite a bit to say about duhkha, a term which he suggests is best translated as "a feeling of being restricted" - it's a feeling, not a physical pain.
	www.bindu.freeserve.co.uk /yoga/heart/ch8.htm (576 words)

	ISRC -BOOKS
		That means when the veil of ignorance is torn off, avidya and vidya are both gone.
		Neither of the two - a state of perfect latency, not-knowingness, or complete knowledgelessness which may roughly be denoted as the state of ignorance just as it is at the age of infancy.
		Thus do we start from avidya (ignorance) and pass through vidya (knowledge) on to that which is neither avidya nor vidya but beyond both.
	www.sriramchandra.org /books/Chapter.asp?book=PG&chap=18 (462 words)

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