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Shloka 51

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

द्वे विद्ये वेदितव्ये हि परा चैवापरा तथा अपरा तत्र ऋग्वेदो यजुर्वेदो द्विजोत्तमाः

dve vidye veditavye hi parā caivāparā tathā aparā tatra ṛgvedo yajurvedo dvijottamāḥ

O Bester der Zweimalgeborenen (dvijottama), wahrlich sind zwei Arten von Wissen zu erkennen: das höhere (parā) und das niedrigere (aparā). Unter ihnen umfasst das niedrigere den Ṛgveda und den Yajurveda (samt den zugehörigen vedischen Disziplinen).

द्वे (dve)two
द्वे (dve):
विद्ये (vidye)knowledges, branches of knowledge
विद्ये (vidye):
वेदितव्ये (veditavye)to be known, to be realized
वेदितव्ये (veditavye):
हि (hi)indeed
हि (hi):
परा (parā)higher, transcendent (knowledge leading toward Pati—Shiva)
परा (parā):
च (ca)and
च (ca):
एव (eva)certainly
एव (eva):
अपरा (aparā)lower, preparatory (ritual-textual knowledge)
अपरा (aparā):
तथा (tathā)likewise
तथा (tathā):
अपरा (aparā)the lower
अपरा (aparā):
तत्र (tatra)there, among them
तत्र (tatra):
ऋग्वेदः (ṛgvedaḥ)the Rigveda
ऋग्वेदः (ṛgvedaḥ):
यजुर्वेदः (yajurvedaḥ)the Yajurveda
यजुर्वेदः (yajurvedaḥ):
द्विजोत्तमाः (dvijottamāḥ)O best among the twice-born (address to a Brahmin sage)
द्विजोत्तमाः (dvijottamāḥ):

Suta Goswami (narrating to the sages at Naimisharanya)

S
Shiva

FAQs

It frames Vedic ritual learning as a preparatory (aparā) means, implying that true fulfillment of worship culminates in parā-vidyā—direct orientation to Shiva as Pati, beyond mere ritual performance.

By distinguishing parā from aparā, it implies Shiva-tattva as the transcendent goal of knowledge—realization of the Supreme Lord (Pati) that surpasses textual and ritual expertise.

It highlights Vedic study and ritual foundations (Ṛg/Yajur) as aparā-vidyā, which in a Shaiva reading should mature into Pashupata-oriented inner discipline leading the pashu (soul) beyond pasha (bondage) toward Pati (Shiva).