AViDYA (NEE-SCIENCE) Swami Indrananda
As we all know, Patanjali Maharishi did not explain in his book ‘Yoga Sutra’ the eight limbs of Yoga – the basis of Raja Yoga, until he came to aphorism 29 in Pada (Chapter II). This was because it was evident to him that unless an Yoga aspirant had known the vagaries of his/her mind and tried by various methods to control it, s/he would not be able to tread on this difficult razor-edged path. He has devoted more that one and half chapters out of four, explaining the grades of action necessary for retraining the exhibitive operations of the mind and to deal with the gross impurities which have entered into it. I am going to point out only a minute but very important aspect which Patanjali has discussed in his Chapter II under ‘Practice of Yoga’ which was currently being translated by Peter Ji in the magazine. This is Nee-science or Ignorance of Kleshas (apprehensive troubles or afflictions). He explains that this ‘Yoga of Action’ must be performed with the aim of producing Spiritual Absorption and with the intention of minimising the afflictions.
According to him Avidya (Nee-science) is the first and the breeding ground of others, viz. Egoism, Attachment, Aversion and Clinging to life. The literal meaning of Nee-science or Ignorance is not knowing or absence of true knowledge. Swami Krishnananda Ji of Divine Life Society, Sivananda Ashram, Rishikesh says that ignorance is a lack of education that makes one fee that he required instructions from outside. The great Master – Vyasa says in his ‘commentary on Yoga Sutra’ that Nee-science is neither the real cognition nor the absence of cognition but another form of cognition opposite to the real science (Con-science). Therefore, it is crystal clear that an Yoga should be educated in the direction of proper understanding have a clear knowledge of any practice s/he undertakes.
In absence of proper understanding one can be easily misled and misguided. The Prophets and the Masters of Yore have from time immemorial, warned the spiritual sadhakas (seekers after Truth) of the dangers and consequences of wrong knowledge. Lord Buddha said “Free your mind of ignorance and be anxious to lear the Truth especially in the one thing that is needed, lest you should fall a prey either to scepticism or to errors”. Lord Christ warned saying “Take heed lest any man deceive you: for many shall come in my name saying “I am Christ”, and shall deceive many”.
It is a pity that most of us are attracted towards the demonstration and eloquence of the speaker without going into the depth of the subject and analysing it properly. That is why Christ further said “Beware of the false prophets which come to you in sheep’s clothing but inwardly they are ravening wolves. Ye shall know them by their fruits”. Sri Swami Sivananda Ji Maharaj says that one should judge and try to understand a person not from his/her big talks but small actions. Christ was therefore warning us to judge the actions of these people by their fruits.
Sri Swami Gitananda Ji of Pondicherry once wrote in his magazine ‘Yoga Life’ – “If I were a drinker, I would say ‘don’t mix your drinks’. I’m not, but I am spiritual adviser to many around the world, and to these people I say ‘don’t mix your isms.’ One of the big problems in spiritual circles today, as I see it, is that people are ‘mixing everything up’. They are adulterating everything; nothing is pure and the result is simply confusion. The western world has so mixed its Yoga with other things that one can hardly recognise this ancient teaching in its form at all.
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It is true that God is one, and His names are many. But if you are going to dig a well, it is better you stay in one spot and dig until you find water. A lot of shallow holes scattered all over your yard will yield nothing. Yoga is sufficient unto itself.. Only bored and shallow minds have to ‘spice it up‘, make it attractive or interesting. The Chitta Vritti will always seek new stimulation. ‘Mixing your isms’ is just another manifestation of the Chitta Vritti’s inability to stay in one spot, of its shallow and wandering nature. If you practise Yoga, practise Yoga. If you practise pop psycholgy, practise pop psychology. If you practise Zen Buddhism, practise Zen Buddhism. But don’t mix your drinks – or your isms.”
Chapter II of Raja Yoga makes aware an Yoga aspirant of apprehensive troubles and afflictions which lie ahead in the practice of yoga. Until and unless these are understood properly and removed through proper knowledge, these will always be an obstruction in one’s practice.
MAY WE BE ENLIGHTENED TO FOLLOW THE TRUE PATH OF YOGA