Avidya and the universality of our true
being
Avidya represents
a condition in which one forgets reality and is unconscious of its existence.
We have somehow forgotten the real nature of our selves, viz. the universality of our true
being. This is the primary function of ignorance. But it has more serious
consequences, for it also makes one mistake:
·
the non-eternal (anitya)
for the eternal (nitya),
·
the impure (asuchi) for the
pure (suchi),
·
pain (duhkha) for
pleasure (sukha) and
·
the not-Self (anatman) for the
Self (atman).
The Theory of Relativity has put an end to such a thing as
stable matter or the so-called solidity or substantiality of things. It is
obvious that the world with its contents is transient, and yet it is loved as a
real entity and seen as reality. This is one of the functions of avidya. So,
also, the impure body which stinks when deprived of life or unattended to daily
is loved and caressed as a pure substance. The itching of the nerves is
regarded as an incentive to pleasure and to scratch them for an imaginary
satisfaction seems to be the aim of all sense-contacts in life, whatever be
their nature.
The increase
of desire (parinama) after
every sensory indulgence, the anxiety (tapa)
consequent upon every attempt at fulfilment of a desire, the undesirable effect
in the form of psychic impressions (samskara-duhkha)
that follow in the wake of all sense-enjoyments and the obstructing activity of
the modes of the relativity of things (the 3 gunas)
called sattva, rajas and tamas, which revolve like a wheel
without rest (guna-vritti-virodha)
point to the fact that worldly pleasure is a name given to pain, by the
ignorant. Also, objects are loved as one's Self, while in fact they are not.
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.
Another
result which spontaneously follows from avidya is asmita or the sense of being. This sense is the
consciousness of one's individuality and personality, the ego, ahamkara, or self-affirmation.
Forgetfulness of universality ends in an assertion of individuality. The wrong
notion that the individual is organically separated from the universe and the
consequent self-assertion (asmita),
the bifurcating attitude of likes and dislikes in regard to things (raga-dvesha) and a longing to
preserve one's body by all means (abhinivesa)
are the graduated effects of avidya,
which follow from it in a logical sequence. We do not know Universal Being. We
know only the particular and the individual. We love and hate objects. We cling
to life and fear death.
The first
mistake is to think, 'I am not the Universal'; the second to affirm, 'I am the
particular'; the third to like certain things and to dislike others; the fourth
to strive for perpetuating individuality by the instinct for self-preservation
and self-reproduction. The error of forgetfulness of universality has produced
affirmation of individuality, which has caused love and hate, or like and
dislike, all which finally has led to desire for life and horror of death. This
is our present state. We have now to wake up from this muddled thinking and go
back to the truth of thinking universally. The union of the individual with the
Universal is yoga.
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