2023-03-01 15:21:42 by ambuda-bot
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xxviii
and the One only remains without a second.
The Mundakopanishad (I. 4. 5) expressly and by
name makes the distinction between paravidya
and aparavidya-the distinction of which
Dr. Thibaut denies the existence in the
Upanishads. It may be perhaps contended
that the aparavidya therein referred to is
the purely external or ritualistic section
(karmakanda) of the Hindu religion. But
various upasanas (devout meditations) are also
taught in the karmakanda, and are technically
known as karmangavabaddha-upasana, devout
meditation fixed on what forms a limb of (Vedic)
ritual. Even the upasanas taught in the Upani-
shads are of the same kind,-purely mental.
So, both kinds of devout meditation-whether
fixed on a limb of Vedic ritual or on the
supreme personal God-form part of the inferior
knowledge spoken of here. Wherever the un-
conditioned Brahman is referred to in the Upa-
nishads, it is the higher knowledge (paravidya),
not the aparavidya (lower knowledge) that is
kept in view. The Kenopanishad also contrasts
in express terms the lower knowledge of the
Personal God (upasana or bhakti) from the higher
and the One only remains without a second.
The Mundakopanishad (I. 4. 5) expressly and by
name makes the distinction between paravidya
and aparavidya-the distinction of which
Dr. Thibaut denies the existence in the
Upanishads. It may be perhaps contended
that the aparavidya therein referred to is
the purely external or ritualistic section
(karmakanda) of the Hindu religion. But
various upasanas (devout meditations) are also
taught in the karmakanda, and are technically
known as karmangavabaddha-upasana, devout
meditation fixed on what forms a limb of (Vedic)
ritual. Even the upasanas taught in the Upani-
shads are of the same kind,-purely mental.
So, both kinds of devout meditation-whether
fixed on a limb of Vedic ritual or on the
supreme personal God-form part of the inferior
knowledge spoken of here. Wherever the un-
conditioned Brahman is referred to in the Upa-
nishads, it is the higher knowledge (paravidya),
not the aparavidya (lower knowledge) that is
kept in view. The Kenopanishad also contrasts
in express terms the lower knowledge of the
Personal God (upasana or bhakti) from the higher