T. Desikachar says that yoga is the ability to direct the mind without distraction or disruption. Of course this idea seems radical in a day and age where society seems to direct our thoughts and actions and not much is left to the individual to ponder or take charge of. In a fast-moving world, what does it mean to ground into our own being and find a dual-stance of individuality and isolation while simultaneously tapping into the universal truth that is a oneness of all beings and ideas? Lastly, how can we find silence and a quiet mind in all of this disorder?Â
In Patanjaliâs Yoga Sutras an important idea is raised on the way in which we perceive things as human beings. Our perceptions cause so much pain, misunderstanding, and distraction in day-to-day life. We can all relate to the often incorrect conviction that we understand a situation correctly and the resulting consequences of acting on these false convictions. Or, maybe even more harmful is the situation in which we doubt our understanding, thinking that it is incorrect or not deep enough... in these situations, taking no action when we should and could have.Â
The yoga sutra uses the term Avidya to describe this all too common mis-comprehension that befalls us. Avidya is used to encompass the accumulation of unconscious actions that have resulted from wrong perceptions from a lack of conscious behavior and mindfulness. So is this harm we are causing out of ignorance? And what is ignorance? Is the âinnocence is blissâ mentality becoming a norm in our current society? It is by far much easier to walk about this earth without conscious awareness of the roots of our perceptions , or without questioning these lenses with which we see the world.Â
Some of the most insidious ways in which Avidya is expressed are termed in the Sutras. Asmita refers to the ego and pushes us to think and say things like âI know that I am rightâ or âI am the best.â When our ego grows too large, we cannot properly see around it. Lack of this important sight leads to lack of understanding of the real truths that surround us. Raga refers to habits or desires that we act on everyday without questioning the direct need we have for their fulfillment. Perhaps one day I have a glass of wine after a stressful day and the next day, I crave the same glass of wine at the same time despite having a less stressful day. Of course, I go for the glass of wine, hence playing into Avidya by not questioning whether or not on this day, do I really need that glass of wine. These patterns and habits become entrenched in our daily lives and go unquestioned. Hence, âI want,â becomes âI needâ while we never check in with ourselves to determine our real needs specific to that place and time. We can retaliate against this numbness by asking, âwhy am I doing this right now?â Dvesa is referred to in the sutras as excessive aversion or hatred. Often we express Dvesa when we decide we don't like someone or something without ever trying or experiencing them, I think of racism. Dvesa is also expressed when we have a bad experience, and decide we hate everything about it and will never try it again. Lets say I have a bad yoga class with a specific teacher and leave saying âI hate her, I hated that class, I will never come back.â But perhaps the teacher was having a bad day or maybe I was having a bad day so my energy did not mesh with the class. These aversions are therefore unfounded, not rooted in reality, and causing a lack of sight into the real truths of the matter. Lastly, abhinevasa translates to mean fear; often expressed as fear of death, We are uncertain, we have doubts about our positions in life or are afraid that people will judge us negatively. Like Dvesa, our expressions of abhinevasa are often not grounded in truth and are made without conscious understanding of the roots of our feelings.Â
Avidya causes us a dissatisfaction with life as our true understanding of the world around us is masked by misperceptions. We do not weigh things carefully or make sound judgements and this causes pain to ourselves and to those around us. Desikachar says that we notice avidya more by its absence than by its presence. When we see something correctly there is a profound peace within us.Â
Lastly, real truth is constantly changing. IN order to perceive the world correctly this means that we must also be open to change. We too are also changing and the way we see things one day, may be different the next. So again, in order to see the world correctly, we must also see our own selves correctly and be constantly mindful of the way we are thinking and why we are thinking what we think.Â
True understanding will lead us to right action.Â















