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The term includes not only ignorance out of darkness, but also obscuration, misconceptions, mistaking illusion to be reality or impermanent to be permanent or suffering to be bliss or non-self to be self (delusions). [17] Incorrect knowledge is another form of Avidya, states Wayman. [17]
Avidyā is a Sanskrit word whose literal meaning is ignorance, misconceptions, misunderstandings, incorrect knowledge, and it is the opposite of Vidya. [1] It is used extensively in Hindu texts, including the Upanishads, and in other Indian religions such as Buddhism and Jainism, particularly in the context of metaphysical reality. [2] [3] [4]
The Vedas cannot show you Brahman, you are That already. They can only help to take away the veil that hides truth from our eyes. The cessation of ignorance can only come when I know that God and I are one; in other words, identify yourself with Atman, not with human limitations. The idea that we are bound is only an illusion [Maya].
The later Buddhist tradition considers ignorance (avidya) to be the root cause of samsara. [65] [20] [21] Avidya is misconception and ignorance about reality, leading to grasping and clinging, and repeated rebirth. [70] [71] According to Paul Williams, "it is the not-knowingness of things as they truly are, or of oneself as one really is."
The meaning of emptiness as contemplated here is explained at M I.297 and S IV.296-97 as the "emancipation of the mind by emptiness" (suññatā cetovimutti) being consequent upon the realization that "this world is empty of self or anything pertaining to self" (suññam ida ṃ attena vā attaniyena vā). [16] [17]
Ignorance is bliss, according to Nicolas Philibert, director of BAFTA nominee “To Be and to Have” and Berlin best film winner “On the Adamant,” discussing his approach to documentary ...
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa; Tibetan: dug gsum) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows:
This is the realization where the yogi fully comprehends, "I am the Vasudeva", that the Atman is transcendent bliss and eternal, the pure, the nondual and the Om. [ 32 ] [ 33 ] It is the Om, asserts the text, which reminds one of the real existent, the glory of that which is beyond the darkness of ignorance, blissful, the flawless, the wisdom ...