Lower, relative, transactional knowledge. No (a-) supreme (parā) knowledge (vidyā). Knowledge of all objects, except the truth which underlies diversity, knowable through supreme knowledge.

Truth is not an object. Parā vidyā can therefore only be immediate self-knowledge. Aparā vidyā is knowledge that can be studied scientifically. In this, means of knowledge are used such as:

• pratyakṣa pramāṇa – Means of knowledge through direct sense perception.

• anumāna pramāṇa – Knowledge derived from direct sense perception (pratyakṣa). Where there is smoke, there must be fire.

• anupalabdhi pramāṇa – Knowledge through absence of an object.

• arthāpatti pramāṇa – Knowledge obtained by postulating or assuming something to make otherwise inexplicable facts or circumstances understandable, on the basis of some evidence.

• upamāna pramāṇa – Knowledge by comparison.

Since aparā vidyā always refers to an object, śabda pramāṇa is needed for self-knowledge. This is authoritative knowledge from scriptures or authoritative words of the teacher. This is the only means for mokṣa. I must be told that I have a wrong self-concept. I must understand and assume that I am free, pure consciousness.

Śabda pramāṇa is also called: āpta (reliable) vacana (words). Why reliable, because they come from the absolute power and knowledge: Īśvara. How can I be sure of that? Because it has completely liberated people, and because once the message ‘I am aware and I exist’ is applied, with a little extra logic it becomes self-evident, self-evident (svataḥ siddha). The grand prize of life, freedom, is the proof!

Note: The words of the Vedānta teaching themselves are also relative knowledge. However, it removes ignorance, so that the present correct self-knowledge can blossom in its glory. Thus parā vidyā is immediate, direct self-knowledge (aparokṣa ātmajñānam).