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'''Parā Vidyā''' ([[Sanskrit]]: परा विद्या) is a combination of two words – ''parā'', in [[Hindu philosophy]], means  - existence, paramount object, the highest point or degree, final beatitude; and ''vidyā'' means -  knowledge, philosophy, science, learning, scholarship.<ref>{{cite web|title=Sanskrit-English Dictionary| publisher=Spokensanskrit.de|url= http://spokensanskrit.de/index.php?page=4}}</ref> ''Para Vidya'' means – higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge.<ref>{{cite web|title=The Dictionary of Spiritual Words|url= http://www.dictionaryofspiritualterms.com/public/Glossaries/terms.aspx?ID=736 }}</ref> [[Vedanta]] affirms that those who gain the knowledge of the Self attain [[kaivalya]], they become liberated, they become [[Brahman]].

The Vedas refer to two levels of learnings or truth. One is called ''Para Vidya'' (परा विद्या) and the other is called ''Apara Vidya (अपरा विद्या)''. The Para Vidya refers to higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge. The Apara Vidya refers to "Lower knowledge" of this world, the empirical knowledge. There can be various ways of understanding this difference. The Para Vidya refers to philosophical dimensions and Apara Vidya refers to the empirical dimensions. Indian sages tried to know the ultimate Reality. This quest refers to Para Vidya. However, they also realized that not all persons can indulge in philosophical quest and therefore developed standard practices and rituals. Knowledge pf these practices is called Apara Vidya.<ref>K. Aravinda Rao, How to tell Hinduism to Your Child. Page 15</ref>     

 

Saunaka, having asked – कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति (" Revered Sir, what is that by the knowing of which all this becomes known? "), - was told by [[Angiras (sage)|Angiras]] that –  

Saunaka, asked – कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति (" Revered Sir, what is that by the knowing of which all this becomes known? "), - was told by [[Angiras (sage)|Angiras]] that –

: द्वे विद्ये वेदितव्ये इति ह् स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च |

: द्वे विद्ये वेदितव्ये इति ह् स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च |

: अथ परा यया तदक्षरमधिग्म्यते || - ([[Mundaka Upanishad]] I.i.3-5)

: अथ परा यया तदक्षरमधिग्म्यते || - ([[Mundaka Upanishad]] I.i.3-5)

there were two different kinds of knowledge to be acquired – 'the higher knowledge' or '''Para Vidya''' ([[Sanskrit]]: परा विद्या )and 'the lower knowledge' or ''Apara Vidya''. The lower knowledge consists of all textual knowledge - the four [[Vedas]], the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. The higher knowledge is by which the immutable and the imperishable [[Atman (Hinduism)|Atman]] is realized, which knowledge brings about the direct realization of the Supreme Reality, the source of All. The knowledge of the Atman is very subtle; it cannot be obtained out of one’s own effort; the Atman cannot be intuitively apprehended by mere intellectual equipments. Thus, Angiras draws the distinction between the way of knowledge and the way of realization, as between opinion and truth. For understanding this for realizing the Reality the aspirant must seek a teacher. The teacher who has already realized his identity with the Atman alone can impart this much sought-after wisdom on the strength of his own experiences.<ref>{{cite book|title=The Constructive Survey of Upanishadic Philosophy|author=Ramachandra Dattatrya Ranade|publisher=Bharatiya Vidya Bhavan|place=Mumbai|page=240|url= https://archive.org/details/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu }}</ref><ref>{{cite book|title=Science, Spirituality and the Modernization of India|publisher=Anthem Press|pages=18,19|url= https://books.google.co.in/books?id=Ey1v6JEmvakC&pg=PA18&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CEgQ6AEwCA#v=onepage&q=para%20vidya&f=false }}</ref>

Translation: There are two different kinds of knowledge to be acquired – the ''Para Vidya'' and the ''Apara Vidya''. The Apara Vidya (Lower Knowledge) consists of all textual knowledge - the four [[Vedas (वेदाः)|Vedas]], the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. The Para Vidya (higher knowledge) is by which the immutable and the imperishable [[Atman (आत्मन्)|Atman]] is realized; the knowledge which brings about the direct realization of the Supreme Reality, the source of All.

 

A human being is blessed with the faculty of self-knowledge which is ''Apara Vidya'' or logical reasoning and also with the faculty of understanding and self-awareness which is ''Para Vidya'' or quantum logic. ''Para Vidya'' is defined as the intuitive vision of non-duality;<ref>{{cite book|title=Symbiosis of Science and Spirituality Generation|publisher=Gyan Publishing|page=98|url=https://books.google.co.in/books?id=HOivyL0bzOMC&pg=PA98&dq=para+vidya&hl=en&sa=X&ei=YT4GVbutB9bmuQTk54GYDg&ved=0CCAQ6AEwATgK#v=onepage&q=para%20vidya&f=false }}</ref> it is the transcendental knowledge which is beyond all limits of knowledge, experience and reason, which is, beyond intellect, mind and sense. The [[Absolute (philosophy)|Absolute]], which is Truth, which is Reality, is neither an expression nor a reflection of itself; it is non-dual being devoid of otherness, and it cannot be an object of knowledge in the ordinary sense as it surpasses the intellect in subtleness. Knowledge is truth and truth is correspondence of an apprehension with its object. It is the intellect which moves within the sphere of duality resulting in delusion, wrong identification etc. ''Para Vidya'' is the intuitive level of ''[[Vidya (Knowledge)|vidya]]'' that stems from a unity, and manifests as a vision, manifests as an experience.<ref>{{cite book|title=India: History, Religion, Vision and Contribution to the World|author=Alexander P. Varghese|publisher=Atlantic Publishers|page=|url=https://books.google.co.in/books?id=y7GKwhuea9kC&pg=PA144&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CDcQ6AEwBQ#v=onepage&q=para%20vidya&f=false }}</ref><ref>{{cite book|title=Neoplatonism and Indian Thought|publisher=SUNY Press|page=33|url=https://books.google.co.in/books?id=D3C1XktpnWIC&pg=PA33&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CD0Q6AEwBg#v=onepage&q=para%20vidya&f=false }}</ref>

The knowledge of the Atman is very subtle; it cannot be obtained out of one’s own effort; the Atman cannot be intuitively apprehended by mere intellectual equipments. Thus, Angiras draw the distinction between the way of knowledge and the way of realization, as between opinion and truth.<ref>{{cite book|title=The Constructive Survey of Upanishadic Philosophy|author=Ramachandra Dattatrya Ranade|publisher=Bharatiya Vidya Bhavan|place=Mumbai|page=240|url= https://archive.org/details/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu }}</ref><ref>{{cite book|title=Science, Spirituality and the Modernization of India|publisher=Anthem Press|pages=18,19|url= https://books.google.co.in/books?id=Ey1v6JEmvakC&pg=PA18&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CEgQ6AEwCA#v=onepage&q=para%20vidya&f=false }}</ref>

The vision of the [[Nirguna Brahman]] is gained through ''Para Vidya'', it is the highest of all knowledge. The method of self-realization involves '' [[Shravana (hearing)|sravana]] '', '' [[Manana (reflection)|manana]] '' and '' [[nididhyasana]] '', and not rituals. ''Para Vidya'' is ''samyagdarcanam'', the pure philosophic esoteric doctrine which teaches that [[Brahman]] is without attributes (''[[gunas]]''), without any distinction (''vicesha'') and without limitations (''[[upadhi]]s''), that it undefinable, alone and without a second. Reality is incapable of increase; it does not change into anything else. When the true identity becomes known then the existence of the transmigrating soul and of Brahman as the creator, both vanish.<ref>{{cite book|title=Encyclopaedia of Vedanta Philosophy|author=Subodh Kapoor|publisher=Genesis Publishing|pages=66,142,260,266|url=https://books.google.co.in/books?id=nzdbNqXIxQkC&pg=PA265&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CEIQ6AEwBw#v=onepage&q=para%20vidya&f=false}}</ref>

Adi Sankara distinguishes between the ontological reality and the empirical reality. The Ontological reality is known by Para Vidya, while the empirical reality is known by Apara Vidya. [[Brahman]] is known by Para Vidya. The vision of the [[Nirguna Brahman]] is gained through ''Para Vidya'', it is the highest of all knowledge. The method of self-realization involves ''[[Shravana (hearing)|sravana]] '', '' [[Manana (reflection)|manana]] '' and '' [[nididhyasana]] '', and not rituals. ''Para Vidya'' is ''samyagdarcanam'', the pure philosophic esoteric doctrine which teaches that [[Brahman]] is without attributes (''[[gunas]]''), without any distinction (''vicesha'') and without limitations (''[[upadhi]]s''), that it undefinable, alone and without a second. Reality is incapable of increase; it does not change into anything else. When the true identity becomes known then the existence of the transmigrating soul and of Brahman as the creator, both vanish.<ref>{{cite book|title=Encyclopaedia of Vedanta Philosophy|author=Subodh Kapoor|publisher=Genesis Publishing|pages=66,142,260,266|url=https://books.google.co.in/books?id=nzdbNqXIxQkC&pg=PA265&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CEIQ6AEwBw#v=onepage&q=para%20vidya&f=false}}</ref>