In the previous post, we explored how all suffering stems from avidyā—ignorance or misperception. More than the absence of knowledge, Avidyā (ignorance) in yoga is the confusion that compels us to pursue what is fleeting and overlook the Self that is ever-present. In this post, we begin our study of the five kleśas, starting with avidyā, and explore practical tools to lift the veils and return to clarity.
Yoga Sūtra 2.5: Avidyā (Ignorance)
Sanskrit:
Anityaaśuci duḥkhaanātmasu nitya śuci sukhaātmakhyātir avidyā.
Translation (Sri Swami Satchidananda):
Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant and the non-Self as the Self.
Avidyā (ignorance) in yoga is not just a lack of knowledge. It’s a deep distortion of reality that gives rise to a mistaken identity and a clinging to illusions.
One story told across many traditions captures this perfectly:
A man is walking at dusk and sees what appears to be a coiled snake on the path ahead. His heart races, and he freezes in fear. But when he walks closer and shines a lamp, he realizes it is not a snake at all, but only a rope. In that moment, fear dissolves instantly.
In dim twilight, the mind tends to projects illusions more easily than in bright daylight. In total darkness, nothing is seen at all. But when the lamp is lit—or when the Light of Knowledge shines—the illusion dissolves at once. What remains is the truth, steady and unchanged, just as it has always been.
Avidyā Distorts Reality and Leads to Suffering
Just as the rope was mistaken for a snake, avidyā distorts how we see reality. These distortions inevitably create suffering, leading us to feel separate from reality and live out of harmony with truth.
Avidyā (ignorance) in yoga causes us to:
- Cling to the impermanent (anitya) as though it were permanent (nitya)
Example: Believing wealth, youth, or relationships will last forever, only to face disappointment when they change. - See the impure (aśuci) as pure (śuci)
Example: Becoming obsessed with physical perfection, thinking it will bring love and worth—only to find insecurity and anxiety. - Mistake suffering (duḥkha) for pleasure (sukha)
Example: Indulging in habits like overeating, overworking, or doomscrolling that feel good momentarily but leave us drained. - Confuse the non-Self (anātman) with the Self (ātman)
Example: Defining yourself by your job, achievements, or failures, forgetting that your true self is obscured beneath any labels.
In the busyness of modern life, our true Self often gets obscured beneath roles and responsibilities. We become so focused on what we present to the world that we forget the deeper truth of who we are. Yoga reminds us that these surface layers are not the whole story. When the fog of avidyā lifts, we rediscover the Self that was always present: calm, connected, and whole.
How Yoga Lifts the Fog
Avidyā (ignorance) in yoga is described as the root of all suffering. It is the primal misunderstanding that veils reality and makes us identify with what is impermanent, limited, and not the true Self. Overcoming avidyā is not about acquiring new knowledge, but about removing the veils that obscure the Self—which is ever-present and radiant.
The yogic tradition offers several pathways, each harmonizing body, mind, and spirit, based on your lifestyle and personal traits:
Viveka (Discernment) – Yoga Sūtra 2.26
The first step is to cultivate viveka, or discriminative awareness. This is more than recognizing surface-level differences, like red from blue. It is a deeper wisdom that allows us to discern between what is eternal (nitya) and what is impermanent (anitya), what is pure (śuddha) and what is impure (aśuddha), the true Self (ātman) and the not-Self (anātman).
Abhyāsa and Vairāgya (Practice and Detachment) – Yoga Sūtra 1.12
Patañjali teaches that through steady practice (abhyāsa) and the renunciation of clinging (vairāgya), the fluctuations of the mind gradually settle. When the mind becomes clear and still, the Self shines forth unobstructed.
Kriyā Yoga (Yoga of Purification) – Yoga Sūtra 2.1
Another pathway is Kriyā Yoga, presented by Patañjali as a practical antidote to avidyā. It is the triad of: Tapas (self-discipline), Svādhyāya (self-study or study of sacred texts), Īśvara praṇidhāna (surrender to a Higher Power). Together, these practices purify the heart and clear the lens through which reality is perceived.
Dhyāna (Meditation) – Yoga Sūtra 1.17, 3.2
Ignorance thrives when the mind is restless, projecting stories and identifications. Through meditation, awareness turns inward, resting in its own nature. In stillness, the false layers fall away. The yogi realizes not merely intellectually but directly: “I am not the body, nor the mind, but pure awareness.”
Karma Yoga (Selfless Service) – Bhagavad Gītā 3.9
Ignorance narrows us into “me” and “mine.” In the Bhagavad Gītā 3.9, Krishna tells Arjuna: “The world is bondage when actions are done just for your own sake. Therefore, Arjuna, make every action a sacrifice, utterly free of personal attachment.” Service to others expands the heart and breaks the illusion of separateness. In recognizing the same Self in all beings, avidyā weakens, and knowledge is embodied as love.
Bhakti Yoga (Path of Devotion) – Bhagavad Gītā 12.20
When the heart turns sincerely toward the Beloved, grace flows naturally—like rain nourishing thirsty earth. In Bhagavad Gītā 12.20, Krishna declares: “It is certain that those who take to heart this immortal dharma (eternal wisdom) that I am teaching you now and become full of faith and seek me as life’s highest goal, they are my true devotees; and my love for them is boundless.”
Through this loving bond, the devotee awakens to Sat-Cit-Ānanda—not as a distant, abstract ideal, but as the living presence of the Divine, revealed in love, joy, and eternal union with God.
In essence, the yogic way of overcoming avidyā is not to “attain” the Self—for the Self is never lost—but to peel away layers of misunderstanding. Through discernment, practice, self-inquiry, surrender, compassion, and meditation, what remains is the luminous truth:
Tat Tvam Asi — “You are That.”
A Gentle Invitation to Recite the Chant
If you’d like, you can close this reading by softly reciting the ancient Sanskrit prayer Asato Maa Sad Gamaya. In Integral Yoga, this chant is often used to end practice, offering a gentle reminder of the journey from ignorance to Truth. You may also choose to play the audio and join in. Sit comfortably, close your eyes, and take a few slow breaths. Allow the words to guide your mind and heart as you repeat them, aloud or silently within.
Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrityor Maa Amritam Gamaya
Lead us from unreal to real
Lead us from darkness to the light
Lead us from the fear of death to knowledge of immortality.
OM Shāntih Shāntih Shāntih
Notice how each line touches the heart of what we explored today. The layers of illusion, the darkness of ignorance, and the ever-present Light of Truth. There is no right or wrong way to do this; even a single repetition is enough to invite a sense of calm, clarity, and connection within.
Key Takeaways
- Avidyā (ignorance) in yoga is the root of suffering—it distorts reality and makes us cling to what is impermanent, impure, or not truly the Self.
- Common distortions: mistaking the temporary for eternal, the impure for pure, suffering for pleasure, and the non-Self for the Self.
- Yoga lifts the fog of ignorance not by adding knowledge, but by removing illusions that cover the ever-present Self.
- Paths to clarity:
- Viveka (discernment between real and unreal)
- Abhyāsa & Vairāgya (steady practice and non-attachment)
- Kriyā Yoga (discipline, self-study, surrender)
- Dhyāna (meditation to rest in pure awareness)
- Karma Yoga (selfless service that dissolves ego)
- Bhakti Yoga (devotion that awakens love and union with the Divine)
- Viveka (discernment between real and unreal)
- The journey is not about attaining the Self—it is about uncovering what has always been present: calm, clarity, and wholeness.
Reference
- Bryant, Edwin F. The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. Edited by Edwin F. Bryant, translated by Edwin F. Bryant, North Point Press, 2009.
- Satchidananda, Sri Swami. The Living Gita: The Complete Bhagavad Gita : a Commentary for Modern Readers. Integral Yoga Publications, 1988.
- Satchidananda, Sri Swami, editor. The Yoga Sūtras of Patañjali. Translated by Swami Satchidananda, Integral Yoga Publications, 2012.