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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>       

 

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 that is 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>       

== Discussion ==

== 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 (sage)|Angiras]] that –

Saunaka, asked – कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति | ''kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti |'' (" 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 |

: तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति |

: तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति |

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

: 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 (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.

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.

=== Para Vidya as per Vedanta ===

=== 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 ''[[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. Brahman is trans empirical, subject-objectless consciousness, which is not conditioned by space, time and causality - the empirical categories. True knowledge is intuition which is supra-intellectual integral experience. Apara Vidya or False knowledge or lower knowledge is discursive, intellectual and categorized. Para Vidya is absolute knowledge of identity, while Apara Vidya is relative and pragmatic knowledge of difference. The method of self-realization involves ''[[Shravana (hearing)|sravana]] '', ''[[Manana (reflection)|manana]] '' and '' [[nididhyasana]]''.<ref>Course on Vedanta Philosophy, IIT Bombay</ref>  

 

 

''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.<ref>{{cite book|title=A Conceptual-analytic Study of Classical Indian Philosophy of Morals|author=Rajendra Prasad|publisher=Concept Publishing|pages=66-71|url= https://books.google.co.in/books?id=D5Hk8EkmQBcC&pg=PA66&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CCAQ6AEwAQ#v=onepage&q=para%20vidya&f=false }}</ref>

 

 

[[Vedanta]] deals with the transition from ''[[Avidya (Hinduism)|avidya]]'' to ''vidya'', that is, from the imagined life to the life of true perception. [[Maya (illusion)|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. [[Adi Shankara|Shankara’s]] concept of ''adhyasa'' involves the logical interpretation of the ''[[Vedic|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 (Hinduism)|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.<ref>{{cite book|title=The Philosophy of Sankar’s Advaita Vedanta|author=Shyama kumar Chattopadhyaya|publisher=Sarup & Sons|pages=14,19,39,120,295|url=https://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA334&dq=para+vidya&hl=en&sa=X&ei=LTUGVYqTHceMuASWnIHwBg&ved=0CCUQ6AEwAg#v=onepage&q=para%20vidya&f=false}}</ref>

 

 

 

 

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.<ref>{{cite book|title=Integral Education: Thought and Practical|author=R.N.Pani|publisher=APH Publishing|page=|url=https://books.google.co.in/books?id=-kypZUaP2CYC&pg=PA246&dq=para+vidya&hl=en&sa=X&ei=YT4GVbutB9bmuQTk54GYDg&ved=0CDEQ6AEwBDgK#v=onepage&q=para%20vidya&f=false}}</ref>  

 

==References==

==References==

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[[Category:Upanishads]]

[[Category:Vedic Concepts]]

[[Category:Vedanta]]

[[Category:Hindu philosophical concepts]]