Avidyā - Wrong Perception - The First Kleśa
Avidyā - Wrong Perception
The First Kleśa
Avidyā is the first kleśa (affliction) discussed in Kriya Yoga.
It means we are perceiving something as other than it is — it is a misunderstanding or misapprehension. It literally means “without knowing” or “not knowing.”
In other scriptural contexts, specifically Vedanta, avidyā means “not knowing as ignorance,” so some people think it translates to ignorance. But in Yoga, that is not the case: It is specifically defined in sūtra 2.5 as “the experience of something other than it is.”
Therefore, in Yoga, if we do not know something, and we know that we don’t know, we won’t experience suffering or problems. This is because we will act and behave accordingly in the situation. In contrast, if we don’t know something yet we think we do, then we will take inappropriate and incorrect actions — and this will result in difficulties and suffering.
Avidyā is discussed and defined in two sūtras.
First in sūtra 2.4, Patañjali tells us that avidyā [the first kleśa] is the field or soil for all of the other kleśas. This means that asmitā, rāga, dveśa, and abhiniveśa are all different kinds of avidyā (wrong knowing or wrong perception). The subsequent kleśas are all just subsets of misperception or misunderstanding.
Then in sūtra 2.5, Anitya aśuci duhkha anātmasu nitya śuci sukha ātmakhyātih avidyā, Patañjali specifically defines avidyā. He explains that avidyā is experiencing something that is impermanent as permanent, impure as pure, suffering as comfortable, and dead as alive (and vice versa for all).
These are four experienceable pairings wherein we commonly misjudge and experience something other than it is.
To understand the pairing impermanent (anitya) as permanent (nitya), consider the physical body: We become very attached to our physical form and its abilities. However, frequently throughout our lives, we see our physical appearance or abilities change. One morning we wake up and suddenly see gray hair, or we notice new lines and wrinkles on our faces and bodies. These realizations typically shock and upset us.
While we know that aging and changing is part of life, it jars us when we notice something significantly different in our personal physical appearance or ability. And that jarring stings a lot.
Why? Because we are viewing our bodies as nitya (permanent), something that would always be the same (more or less). But our bodies are actually anitya (impermanent). This is a little bit of avidyā.
This form of avidyā happens a lot in relationships: You have a close friend who you spend a lot of time with — it’s a great and supportive relationship — and then things change for some reason (like a move, a job, or family responsibilities) and that time to spend with your friend is no longer there. This leads to sadness, sometimes like mourning, because we thought this friendship would always be this way. We confused nitya (permanent) with anitya (impermanent).
The same form of avidyā applies to so many situations: marriages, property, belongings, pets, and so on. We confuse impermanent with permanent, suffering of some form typically follows.
The second pairing is aśuci (impure or unclean) and śuci (pure or clean). For example, when we determine someone has integrity and is trustworthy, we believe we can spend time with, learn from, or do business with them. If it turns out that perception was wrong, and that person tricks you, steals from you, misguides, or misleads us, then this is avidyā.
The third pairing is duhkha (uncomfortable, difficult, or discomfort) and sukha (comfortable, pleasurable, or relaxed). Here’s an everyday example: You don’t study for your exam tomorrow because you want to go out and party with your friends — this seems pleasurable and fun. However, when you fail your exam the next day, that night out actually caused you suffering and difficulty.
The last pairing is anātmasu (without spirit) and ātman (means the Spirit). We tend to think the body has an animate principle itself, or we think the mind is alive. But according to the principles of Yoga, this is incorrect. The body and mind are simply matter which have been structured to hold an animating force. Spirit and matter come together to create an animate being. Our body and mind are not our spirit, soul, Self, or Knowing.
In conclusion, when we experience something as “other than it is,” this affects the way we relate to it, our behavior around it, and the actions we take.
On a practical level, this happens all the time in everyday life: We experience something as a misunderstanding or misapprehension, and then we make bad or inappropriate decisions which eventually cause us pain and suffering — this is avidyā.
A note for context: My perspective is based in the Viniyoga/Desikachar lineage. Viniyoga is a traditional Indian lineage of Yoga taught by TKV Desikachar, who was the son of Krishnamacharya. My teacher, Chase Bossart, was a 20+ year private student of Mr. Desikachar. I have studied this text with Chase, word for Sanskrit word, consistently for the past four years.
Stay tuned to learn more about each of the kleśas (afflictions) in my upcoming blog articles.
Namaste,
Kelly