Avidya - The Root of All Suffering in Vedanta

In Advaita Vedanta, avidya (avidyā)—ignorance—is the foundational principle that explains human suffering and bondage in the cycle of birth and death (samsara). It is not mere absence of information, but a fundamental misapprehension: the failure to discriminate between the real (Self) and the unreal (non-Self). This ignorance veils our true nature and projects a world of multiplicity, creating the illusion of individuality and separation.

Yet, when asked, “Where does this ignorance come from?” Vedanta often responds that its origin is anirvachaniya—inexplicable. It cannot be fully classified as real, because it disappears upon knowledge. But it is not entirely unreal either, since we clearly experience its effects. Like a dream, it persists until one awakens.

Adi Shankaracharya, the great 8th-century teacher of Advaita, begins his Brahma Sutra Bhashya by defining avidya in terms of adhyasa, or superimposition. This refers to the projection of something unreal onto something real—like mistaking a rope for a snake. In the same way, we superimpose body, mind, gender, and personality onto the Self, and mistake that bundle for “I.” This error, subtle and deep-rooted, is avidya.

Throughout his works, Shankara uses various Sanskrit terms for this ignorance: viparita jñana (erroneous cognition), moha (delusion), tamas (darkness), mithya ajñana (false knowledge), among others. All of them point to a single misstep—the failure to recognize that the Self (atman) is not an object, not limited, and not in need of becoming anything.

While avidya refers to the individual’s ignorance, maya is its macrocosmic counterpart—the power that brings about the appearance of the world itself. From the standpoint of the manifest cosmos, maya is said to be under the control of Ishvara (the Lord), whereas avidya controls the jiva (individual) until the dawn of Self-knowledge.

Maya is composed of the three gunas—sattva (intelligence), rajas (activity), and tamas (inertia). When these mix and project form and function, the One appears as many. This is the mystery of manifestation: not a real transformation, but an apparent one, arising due to ignorance.

In this view, avidya and maya are not two separate forces, but two aspects of the same power—seen from the individual and cosmic perspectives.

Why Does Ignorance Exist?

This is where Vedanta departs from conventional metaphysics. Vedanta does not offer a causal origin for ignorance, because any such explanation would only reinforce duality. From the standpoint of Brahman (non-dual reality) ignorance simply does not exist. The question “Why is there ignorance?” arises only within the realm of ignorance, just as the question “Why is there a mirage?” is relevant only until one sees there is no water.

Still, seekers often speculate. One poetic answer offered in the tradition is lila —divine play. Ignorance makes possible the appearance of experience, variety, striving, love, loss, and transcendence. Without it, there would be no jiva, no effort, no liberation. But even this answer is provisional, not ultimate.

Some interpret avidya as arising due to the jiva's failure to inquire into the Self. But Vedanta clarifies: the jiva itself is born of ignorance—so there is no one “before” ignorance to blame. Like the chicken and the egg, jiva and avidya arise together.

Ultimately, Vedanta’s purpose is not to satisfy intellectual curiosity, but to end suffering through Self-realization. It acknowledges the limits of the intellect and teaches that liberation (moksha) comes not by resolving every metaphysical puzzle, but by dissolving the one root error—misidentifying with what you are not.

Once the Self is known, the question “Why is there ignorance?” is revealed to be like asking, “Why was I dreaming?” once you’ve woken up. The dream never really happened.

In Summary:

• Avidya is the root misperception that gives rise to individuality and bondage. It is the failure to see the Self as non-dual, ever-free, and limitless.

• It manifests both individually (as avidya) and cosmically (as maya), shaping our sense of identity and the world around us.

• Its origin is inexplicable (anirvachaniya)—not real, not unreal—but removable through knowledge.

• Vedanta does not dwell on the “why” of ignorance, but rather shows that it can be overcome through inquiry, contemplation, and Self-knowledge.

• From the standpoint of Brahman, there is no ignorance, no seeker, and no question—only reality, whole and complete.

---

Root & Meaning

Sanskrit a- (“not”) + vidyā (“knowledge”); literally “non-knowledge” or “ignorance.”

Scriptural References

• Brihadaranyaka Upanishad (1.4.10) – Declares that ignorance arises from superimposition and is removed by Self-knowledge.

• Mandukya Karika (1.16–1.18, 3.19) – Explains ignorance as the cause of duality and bondage, and its resolution through non-dual knowledge.

• Bhagavad Gita (5.15–16, 7.14) – Describes ignorance as delusion born of the three gunas, overcome by the light of knowledge.

• Vivekachudamani (108–113) – Identifies ignorance as the root of misidentification and outlines inquiry as the means to remove it.

• Brahma Sutra Bhashya (1.1.1, Shankara’s Introduction) – Defines avidya through the principle of adhyasa (superimposition) as the starting point of Vedanta.

Traditional View

The root cause of bondage and misidentification.

Vedantic Analysis

Avidya has no independent reality; it is dependent on the Self for its seeming existence.

Common Misunderstandings

• Treating avidya as a “thing” that exists independently

• Thinking it can be removed by rituals or worldly learning alone

Vedantic Resolution

Only Self-knowledge removes avidya completely, revealing the Self as ever free.