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
Ó melhor entre os duas-vezes-nascidos (dvijottama), há de fato dois tipos de conhecimento a serem conhecidos: o superior (parā) e o inferior (aparā). Entre eles, o inferior consiste no Ṛgveda e no Yajurveda (e nas disciplinas védicas a eles associadas).
Suta Goswami (narrating to the sages at Naimisharanya)
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).