avidya

The work of avidya is to suppress the real nature of things and present something else in its place.

In the Mahayana tradition, two levels of ignorance (avidya) are identified.

It sees the Jiva as the source of avidya.

In the Samkhya system, it is considered to be an aspect of ignorance (avidya).

On a more general level, avidya can be defined as not understanding the full meaning and implication of the four noble truths.

This mis-perception or misunderstanding is referred to as avidya (ignorance).

Moha is sometimes replaced by avidya in lists of the three poisons.

Critics object that Brahman is pure consciousness, so it can't be the source of avidya.

That type of inherent, unchanging identity is termed Avidya.

What keeps humanity captive in Samsara is this avidya.

What is only partial, incomplete, and separated from the wholeness of things by avidya, ignorance, knows suffering.

In the Mahayana tradition, moha is considered to be a subcategory of avidya.

How can they use such intuitive heights of thought to rid themselves of Avidya ?

In contrast, fundamental ignorance (avidya) is the refusal to relate at all with the totality of suffering.

It also means agyan and avidya.

Ringu Tulku explains the nature of avidya (ignorance) as follows:

Kilesa for avidya's context within various Buddhist frameworks.

Back the school, the door in the library opens with the three Compacts, and the party goes to Avidya World.

Though avidya is beginningless it is not eternal.

Literally, Avidya is not knowledge.

Avidya Maya is the cause of illusion and bondage of the Jiva.

Vyasa explains that adarsana is the particular conjunction of avidya in relation to the inward individual consciousness.

The root cause of samsara is ignorance (avidya)-belief in a single, independently-existing self.

Avyakta or Maya is beginningless avidya, it has no reality in the absolute sense and is destroyed by knowledge.

Truth of origin - these characteristics refer to karma, kleshas, and avidya (ignorance)