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# '''पराविद्या ॥ Para Vidya''' - higher knowledge for Self Realization

# '''पराविद्या ॥ Para Vidya''' - higher knowledge for Self Realization

# '''अपराविद्या ॥ Apara Vidya''' - lower knowledge required for life

# '''अपराविद्या ॥ Apara Vidya''' - lower knowledge required for life

The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]], [[Bhumavidya (भूमविद्या)|Bhumavidya]], [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]], each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate spiritual goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.<ref name=":8" />

The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]], [[Bhumavidya (भूमविद्या)|Bhumavidya]], [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]], each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate adhyatmik goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.<ref name=":8" />

== व्युत्पत्तिः॥ Etymology ==

== व्युत्पत्तिः॥ Etymology ==

According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 Word विगानं])</ref>  

According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 Word विगानं])</ref>  

One of the important Samskaras, [[Upanayana (उपनयनम्)|Upanayana]] signifies the transition of a child to a student. It literally means taking the student to a teacher in order to hand him over to the latter for his education. This samskara was performed at the time a student commenced his vaidika vidya under the guidance of an Acharya with whom he is to live until his education is complete. The first guru of a child is the mother followed by the father who teaches him worldly knowledge until a long time. Usually for higher knowledge children were sent to learn from a scholarly person. Smritis give a detailed set of rules about the different aspects of Upanayana for different varnas. Gradually as vedic studies fell into the background, Upanayana samskara has gone out of vogue among the Kshatriya and Vaishya communities and remained only for the Brahmanas.  

One of the important Samskaras, [[Upanayana (उपनयनम्)|Upanayana]] signifies the transition of a child to a student. It literally means taking the student to a teacher in order to hand him over to the latter for his education. This samskara was performed at the time a student commenced his vaidika vidya under the guidance of an Acharya with whom he is to live until his education is complete. The first guru of a child is the mother followed by the father who teaches him worldly knowledge until a long time. Usually for higher knowledge children were sent to learn from a scholarly person. Smritis give a detailed set of rules about the different aspects of Upanayana for different varnas. Gradually as vedic studies fell into the background, Upanayana samskara has gone out of vogue among the Kshatriya and Vaishya communities and remained only for the Brahmanas.  

This samskara has quite a few aspects associated with it such as the age at which it is performed, the auspicious day, the kaupina, girdle or mekhala, the deer skin, the staff, the yajnopaveeta, the Savitri mantras to be recited, samidhadhana (the process of offering samidh into the fire) sandhayavandana each having special significance. The ceremonial bhiksha (begging alms) was a practice that commenced on the day of the Upanayana. The rites are performed for three days during which time the student is said to remain in an embryonic condition, on the fourth day he is said to have taken his spiritual birth, and so is called a Dvija henceforth. Medhajanana ritual performed by the preceptor marks the termination of the 3 day long ceremony.

This samskara has quite a few aspects associated with it such as the age at which it is performed, the auspicious day, the kaupina, girdle or mekhala, the deer skin, the staff, the yajnopaveeta, the Savitri mantras to be recited, samidhadhana (the process of offering samidh into the fire) sandhayavandana each having special significance. The ceremonial bhiksha (begging alms) was a practice that commenced on the day of the Upanayana. The rites are performed for three days during which time the student is said to remain in an embryonic condition, on the fourth day he is said to have taken his adhyatmik birth, and so is called a Dvija henceforth. Medhajanana ritual performed by the preceptor marks the termination of the 3 day long ceremony.

==== समावर्तनम् ॥ Samavartana ====

==== समावर्तनम् ॥ Samavartana ====