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Avidyā in Vedānta

By Esther A. Solomon

Vol. 11 · No. 1-41982-1983pp. 57-81English

Summary

Avidyā, or ignorance, is a central concept in Vedānta. Drawing on Advaita Vedānta texts, this article defines avidyā as the delusion that conceals the true nature of reality and projects a world of apparent diversityhttps://www.wisdomlib.org/definition/avidya#:~:text=2,and%20result%20of%20the%20deed. It explains that avidyā operates at the level of the individual self (ātman), while māyā functions at the cosmic level; both distort the non‑dual Brahman. The essay discusses the five degrees of ignorance enumerated in Purāṇic sources, ranging from simple darkness (tamas) to deep delusion (andhatāmisra)https://www.wisdomlib.org/definition/avidya#:~:text=2,and%20result%20of%20the%20deed. The author analyses Śaṅkara’s view that avidyā has no beginning and is inexplicable, yet it is removed through knowledge of the self. Comparative sections highlight similar notions of ignorance in Buddhism, where avidyā is considered a root cause of suffering. The paper emphasises that overcoming ignorance is the primary goal of spiritual practice. It concludes by exploring how the removal of avidyā leads to liberation (mokṣa) and by reflecting on the practical implications of this philosophy for contemporary seekers.

Conclusion

The study clarifies that avidyā is not mere ignorance but a cosmic illusion that must be dispelled for liberation. By comparing Advaita and Buddhist interpretations, it shows that conquering ignorance is a shared goal across Indic traditions.

Article order

In this issue

Vol. 11 · No. 1-4
1-4A Note on ViśeṣaR. D. Hegde5-10Free‑Will and DestinyM. P. Lakhani11-16Śokaḥ Ślokatvam Āgataḥ (Dhv. I. Sd)Tapasvi Shambhuchandra Nandi17-28The Pañcagranthi‑Vyākaraṇa of Buddhaghoṣa (V. Sam. 1080)Narayan M. Kansara29-36On the Variant Readings in AVS 3.12 as Noted in Sāyaṇa‑BhāṣyaNeelima Mane37-38Vijayarāja Paramār of JaloreRam Vallabh Somani39-47Critical Survey of the Jaina PurāṇasDevi Prasad Mishra48-50A Note on Brick ArchitectureT. N. Mishra51-56A Note on the Matṛkā Figures from the EME Dakṣiṇa‑mārti TempleMaruti Nandan Prasad Tiwari, Kamal Giri57-81Avidyā in VedāntaEsther A. SolomonCurrent article82-104Sanskrit AestheticsV. M. Kulkarni105-112Number of PramāṇasR. D. Hegde113-120Tantra and Shahrazād (The 360 and the 1001 Nights)A. K. Warder121-132The Childhood Exploits of KṛṣṇaHarivallabh Chunilal Bhayani133-146Social Thought of Yājñavalkya (I)Ramesh S. Betai, Jayaben R. Betai147-153Is Vastu‑Dhvani an Expendable Form of Poetic Excellence?S. Meera154-165Fixing up of Some Variants from KālidāsaTapasvi Shambhuchandra Nandi166-175The Contribution of Jain Authors to Sanskrit Chandaḥ ŚāstraG. S. Shah176-179A Unique Bodhisattva Head from MathurāLalit Kumar180-192Tatpurvakam in Tatpurvakam Trividham Anumānam (NS 1.1.5) in Bhāṣarvajña’s ViewLaxman V. Joshi193-216Reappraisal of Degrees of Reality in Jainism, Buddhism and VedāntaYajneshwar S. Shastri217-230Observations on Some Variants in HarṣacaritaTapasvi Shambhuchandra Nandi231-270ReviewUnexhibited

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