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 pinakamainam sa mga dalawang-ulit na isinilang (dvijottama), may dalawang uri ng kaalamang dapat malaman—ang mataas (parā) at ang mababa (aparā). Sa mga ito, ang mababang kaalaman ay ang Ṛgveda at ang Yajurveda (at ang mga kaugnay na disiplina ng Veda).
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).