Īśāvāsyopaniṣat 09, 10, and 11
अन्धन्तमः प्रविशन्ति येऽविद्यामुपासते। ततो भूय इव ते तमो य उ विद्यायां रताः ॥९॥
Those who are devoted to 'avidya', i.e. that which does not come to light, enter blind darkness; and those who delight only in 'vidya', that which comes to light, seem to enter even greater darkness.
अन्यदेवाऽहुर्विद्यया अन्यदाहुरविद्यया। इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१०॥
They say that the result of 'vidyaya', i.e. understanding that which comes to light, is indeed different, and the result of 'avidyaya', i.e. understanding that which does not come to light, is different; thus, we have heard from the wise who have clearly explained it to us.
विद्यां चाविद्यां च यस्तद्वेदोभयं सह। अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥११॥
He who knows both 'vidyaya', i.e. that which comes to light, and 'avidyaya', that which does not comes to light, together - by 'avidyaya', understanding that which does not come to light, crosses over death; by 'vidyaya', understanding that which comes to light, attains immortality.
Vidya, that which comes to light - refers to knowledge about what exists. It's the affirmation or assertive knowledge.
Avidyā, that which does not come to light - refers to knowledge about what does not exist. It's the knowledge derived from negation or denial.
It is important to note, epistemologically upanishad is opening a new dimension and meaning for 'Avidya' than the more generally accepted meaning, which is ignorance. One should not possess 'Avidya' but should understand 'Avidya'. E.g.: In a politician there may be many good qualities. Knowing about these qualities in 'Vidya'. The same politician may have few bad qualities which are not in the public domain. Understanding the 'Avidya' or ignorance of the politician is equally important to grasp the complete character of such a person. A righteous person speaks not only about the positive aspects, but also censures the negative.
Īśā.Bhāshya 09, 10, and 11
The wise with the right insight not only advocate the right understanding but also censure the wrong understanding.
अन्यथोपासका ये तु तमोऽन्धं यान्त्यसंशयम्। ततोऽधिकमिव व्यक्तं यान्ति तेषामनिन्दकाः॥
Those devoted to understanding differently than what is, i.e. having wrong understanding, go into deep darkness without doubt. But those who do not censure them enter even greater darkness.
तस्माद्यथास्वरूपं तु नारायणमनामयम्। अयथार्थस्य निन्दां च ये विदुः ते हि सज्जनाः। ते निन्दयाऽयथार्थस्य दुःखाज्ञानादिरूपिणः॥
Therefore, those who know the as-is essence of all pervading lord Narayana, who is without defect, criticizes the improper, knowing them well. Indeed, such people are only righteous. They criticize the improper knowledge in the form of ignorance and suffering.
दुःखाज्ञानादिसन्तीर्णाः सुखज्ञानादिरूपिणः। यथार्थस्य परिज्ञानात् सुखज्ञानादिरूपताम्॥ यान्ति ... ॥ ९-११ ॥
Having crossed over suffering and ignorance, they attain the state characterized by happiness and knowledge with the help of right knowledge of the reality.
(...इति कौर्मे॥)
(... states thus in Kaurma Purāna)
