Para Vidya (पराविद्या)

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.

Discussion

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 that –

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

तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति |

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

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, 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 is realized; the knowledge which 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 draw the distinction between the way of knowledge and the way of realization, as between opinion and truth.

A human being is blessed with the faculty of self-knowledge or logical reasoning (Apara Vidya) as well as the faculty of self-awareness or intuitive vision) (Para Vidya) Para Vidya is the transcendental knowledge which is beyond all limits of knowledge, experience and reason, and which is, beyond intellect, mind and sense.

Para Vidya as per Vedanta

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 sravana , 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 (upadhis), 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.

Para Vidya, concerned with Brahman, the highest reality and value, and the final terminus, cannot be conceived as an inquiry; all scientific and ethical inquiries are Apara Vidya, nevertheless, the scientists engaged in such inquiries not only guide the selection of means to an end but also guide choice of the ends.

Vedanta deals with the transition from avidya to vidya, that is, from the imagined life to the life of true perception. Maya is avidya. Vidya is tattvavidya, the knowledge of reality as it is in itself. Apara Vidya is rooted in "adhyasa" and "ignorance", Para Vidya is transcendent of the Apara Vidya and aims at realizing Reality as it is and not as it appears, and it supplants and corrects conventional knowledge and conventional belief, both. Shankara’s concept of adhyasa involves the logical interpretation of the vedic vakyas. He explains that all epistemic, practical and socio-cultural distinctions are based on the mis-identification of the self as non-self (anatman) and of the non-self as the self. Para Vidya is absolute knowledge. Avidya lapses into Apara vidya, and again into Para Vidya. Avidya, Apara Vidya and Paravya are three fold phases of experience, the three transitions in knowledge of the transforming cognizer. Para Vidya alone is pramarthika jnana beyond all illusory appearances.

Para Vidya is the knowledge of the Absolute whereas Apara Vidya is the knowledge of the world; the former has Reality as its content and possesses a unique quality of ultimacy which is singular and free from reason, senses, etc., but the latter has the phenomenal world as its content. Para Vidya does not require any support or proof, and is irrefutable.

The aim of integral education is to integrate all dichotomies, to integrate the material and spiritual dimensions of the human personality; it does not recognize the description of vidya as Para Vidya (higher spiritual knowledge) and Apara Vidya (the knowledge of the senses and the surface mind) because the latter without the light and influence of the former is avidya or false knowledge.