Shloka 51

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

Devanagari script

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

Transliteration

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

Translation

Wahai yang terbaik di antara para dvija, ada dua pengetahuan yang patut diketahui: parā dan aparā. Di antaranya, aparā-vidyā mencakup Ṛgveda dan Yajurveda (beserta disiplin Weda yang terkait).

Word by Word

• द्वे (dve): two

• विद्ये (vidye): knowledges, branches of knowledge

• वेदितव्ये (veditavye): to be known, to be realized

• हि (hi): indeed

• परा (parā): higher, transcendent (knowledge leading toward Pati—Shiva)

• च (ca): and

• एव (eva): certainly

• अपरा (aparā): lower, preparatory (ritual-textual knowledge)

• तथा (tathā): likewise

• अपरा (aparā): the lower

• तत्र (tatra): there, among them

• ऋग्वेदः (ṛgvedaḥ): the Rigveda

• यजुर्वेदः (yajurvedaḥ): the Yajurveda

• द्विजोत्तमाः (dvijottamāḥ): O best among the twice-born (address to a Brahmin sage)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

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.

How does this verse describe the nature of Shiva (Shiva-tattva)?

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.

What ritualistic or Yogic practice is highlighted here?

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).