Changes

This Sanskrit expression made up of two words – ''Para'' (beyond) and ''Aksha'' (eye), literally means beyond the eye i.e. beyond the range of sight. Therefore, it also means invisible, remote, hidden or mysterious. The Aitareya BrahmanaVII.30 gives its meaning as "mysterious" and "mystery" – "''tan nayogrohan santan nyogrodhan ity achakshate parokshena, paroksha-priya iva hi deva''" (The nyogodha is called nyogrodha after the mysterious (etymology) for the gods like mystery.) ^[2]

This Sanskrit expression made up of two words – ''Para'' (beyond) and ''Aksha'' (eye), literally means beyond the eye i.e. beyond the range of sight. Therefore, it also means invisible, remote, hidden or mysterious. The Aitareya BrahmanaVII.30 gives its meaning as "mysterious" and "mystery" – "''tan nayogrohan santan nyogrodhan ity achakshate parokshena, paroksha-priya iva hi deva''" (The nyogodha is called nyogrodha after the mysterious (etymology) for the gods like mystery.) ^[2]

=== In Vedanta ===

== In Vedanta ==

==== Advaita[edit] ====

==== Advaita Vedanta ====

According to the Advaita school ''Paroksha'' consists in the intellectual assent to a stated proposition and ''Aparoksha'' consists in the actual realization of that proposition.^[8] In ''Paroksha'' there is the distinction between the subjective concept and the objective reality which that concept represents in consciousness but which distinction is irrelevant in the case of ''Aparoksha'' knowledge.^[9] A man is said to attain ''paroksha'' (indirect) wisdom when he knows (theoretically) that Brahman exists; but he is said to attain ''sakshatkara'' (direct cognition) when he knows (or realises) that he is himself Brahman. Then, he becomes Jivanmukta.^[10] Vedanta conveys the ''aparoksha'' Absolute in a ''paroksha'' way which is a valid way because while referring to certain facts about Brahman ''paroksha'' does not refer to unrealities. InSrimad-Bhagavatam (XI.xxi.35) it refers to the indirect (''proksha'') statements of the rishis. The rishis of the Vedas are found to speak variously about Brahman in an indirect manner (''proksha-vada'') e.g. "''The eye, O Emperor, is the Supreme Brahman''" or "''This being who is in the right eye is named Indha. Though he is Indha , he is indirectly called Indra, for the gods have a fondness, as it were, for indirect names, and hate to be called indirectly''".^[11] Thus, ''paroksha'' is "This", and ''aparoksha'' is "That" of the Upanishads. ''Paroksha wisdom'' or mediate knowledge, which is right perception, does not liberate a person from Saṃsāra but it is confirmed by''Aparoksha wisdom''. The ''paroksha-vada'' (indirect injunctions) of the Vedic rishis indirectly leads one to the path of liberation Srimad-Bhagavatam (XI.iii.44).^[12]

According to the Advaita school ''Paroksha'' consists in the intellectual assent to a stated proposition and ''Aparoksha'' consists in the actual realization of that proposition.^[8] In ''Paroksha'' there is the distinction between the subjective concept and the objective reality which that concept represents in consciousness but which distinction is irrelevant in the case of ''Aparoksha'' knowledge.^[9] A man is said to attain ''paroksha'' (indirect) wisdom when he knows (theoretically) that Brahman exists; but he is said to attain ''sakshatkara'' (direct cognition) when he knows (or realises) that he is himself Brahman. Then, he becomes Jivanmukta.^[10] Vedanta conveys the ''aparoksha'' Absolute in a ''paroksha'' way which is a valid way because while referring to certain facts about Brahman ''paroksha'' does not refer to unrealities. InSrimad-Bhagavatam (XI.xxi.35) it refers to the indirect (''proksha'') statements of the rishis. The rishis of the Vedas are found to speak variously about Brahman in an indirect manner (''proksha-vada'') e.g. "''The eye, O Emperor, is the Supreme Brahman''" or "''This being who is in the right eye is named Indha. Though he is Indha , he is indirectly called Indra, for the gods have a fondness, as it were, for indirect names, and hate to be called indirectly''".^[11] Thus, ''paroksha'' is "This", and ''aparoksha'' is "That" of the Upanishads. ''Paroksha wisdom'' or mediate knowledge, which is right perception, does not liberate a person from Saṃsāra but it is confirmed by''Aparoksha wisdom''. The ''paroksha-vada'' (indirect injunctions) of the Vedic rishis indirectly leads one to the path of liberation Srimad-Bhagavatam (XI.iii.44).^[12]