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Para vidya and Apara vidya
Posted on Thursday,October 18th, 11:14 pm
Wriitten by shrikalyanika
Discourse given by Tapasvi Babaji Shri Kalyan Das ji
Shri Kalyanika Himalaya Devstanam, 2012
Translated by – Brahmachary Kapilanand

Para vidya is the wisdom, which comprehends our inner self, and apara vidyais the knowledge that defines the outer manifestation. Right now Brahmachary Vishweshwaranand ji was talking about the material science and the spiritual science. Our material discoveries and inventions drawn out of nature is measured as progress in terms of material science. Spiritual science on the other hand does not view this material expansion as a scale of growth, instead it is observed as a descend of humanity. Although both are equally essential whether from the point of view of decline or with the attitude of growth. The development which contributes in the evolution of humanity and nature is true development. That part of nature looks very soothing which nurtures innumerable trees, and the playground of birds, where the river flows. On the other hand where there are no trees, no sign of water, no life, that portion seems to be dead and inculcates a feeling of sorrow. Although the development of material science has helped the mankind in many ways but an unbiased observation will reveal that the overall development of materialism has lead to grief and fear. This progress has not really helped in the evolution of mankind and nature instead it has made our minds constricted. Brahmachary Vishweshwaranand ji was telling us about the incident of Hiroshima and Nagasaki during the Second World War. Although Japan has recovered greatly after that but we still see the effects of the destruction caused by the use of nuclear weapon. There are still cases of physical deformities among the newborns because of the effect of atomic explosion. This science has advanced a lot in the name of development but has resulted in destruction. So what spirituality says is that the real development should never be a cause of destruction of mankind. Today the world is going through frightened phase. We have developed so many weapons that if all of them are used at once there will be no sign of mankind. Whatever beauty of nature which we see, the beautiful trees, the birds, the river, the nature will all be gone. So the spiritual science says, that cannot be a real development which ultimately instill fear in or minds. The sages and the thinkers of India have talked about the dev sanskriti and the aasuri sanskkriti. The culture of the good and of the evil.Dev Sanskriti – It is the culture of the one who considers the good and happiness of all . ‘sarv jan hitaya sarv jan sukhay.’ One who stays happy and make others contend, one who wants to smile and wants everyone to be smiling, one who is not self centered but thinks about the well being of all. Everyday here in the prayers all of us say a mantra ‘sarve bhavantu sukhinah sarve santu niramayaha….- It says, oh dear lord, everyone be happy, not just me, not just my family, not just my country, not just my people, every creature of this universe be happy and be fearless. It is a very beautiful prayer. Everyone wants something from god but this feeling of ‘sarve bhavantu sukhinah’ the feeling of happiness of all is dev sanskriti the culture of good, the culture of life which is considered as real development by sages and the spiritual scientists. There is a beautiful story in upnishads. Once upon a time the devatas (the good) and the asuras (the evil) both went to lord bramha. Bramha is the creator of the universe. This entire manifestation is due to the sankalpa of lord bramha. So he is the father of all. Now the asuras said to bramha, you are partial. You only like devatas and you hate us whereas both of us are your child. The lord replied, no I consider everyone as equal. I do not have any prejudices for any one. But the asuras said, its not true. Then lord bramha said anyways you all might be hungry, first eat something then we will talk. So both the asuras and the devas were seated, in one row sat the asuras and in the other sat the devas. Now the hands of both the asuras and the devas were tied with a long stick. It was tied in such a way that the hands were not able to bend from the elbow. When the food was served nobody was able to eat anything. Whenever they lifted there hands to eat the food fell on the other side. Now the devatas started thinking that they won’t be able to eat like this. They started collectively thinking about solving this problem. They decided that half of them will sit on one side and half on the other side facing each other and all the plates were kept in between the tow rows. They sat face to face and started feeding each other. They started eating the delicious food served in front of them by helping each other. Soon they finished eating and were satiated. On the other hand the asuras couldn’t eat anything because they did not want to give there food to anyone else. One who always thinks of himself cannot think of giving anything to anyone. He cannot see anybody’s good and cannot even think of helping anyone. The food was appetizing but the asuras could not eat it and stayed hungry whereas the devas enjoyed the food and left happily. This is the difference between the culture of good and evil, the difference between materialism and spirituality. The blind material development is always a very selfish development. It does not think about the welfare of all. It is too self centered because the inspiration behind this development is not welfare. It is stimulated by the material aspiration of any dominant personality or a corporation or a country or an organization. We always want our own progress, every country, every state, every society and every individual looks for self gratification but on the cost of downfall of others. That is why our spiritual thinkers have termed it as degeneration. One who is selfish and is not concerned about the wellbeing of others can neither prosper by himself nor is of any good to the society. All of us have eyes to see but we cannot see our own face with our eyes. We can see our hands, our legs, and our body but if we want to see our face we need a mirror. Similarly one who looks for his own welfare cannot really prosper. To really prosper is to think about the wellbeing of all as the prosperity of the society which we live in, is a mirror which will reflect our own progress.Nija prabhumayi dekhah jagat ka sang kare virodh.

When one starts seeing the divine in self and in the whole world there cannot be any conflict. If material development is directed towards the wellbeing of all then it will be a true development. When we try to understand our own self true realization happens in us and the difference between “you” and “me” will subside. We start seeing our self in everyone. There is no discrimination no struggle. And this is the real accomplishment of our life. This is talked about in Bhagavat Gita – ‘deviya sampatti mokshay.’ This culture of giving leads to liberation from bondage. And the culture of desire of more leads to bondage and misery.
Tags: brahman, Indian culture, Liberation, Moksha, Patanjali Yoga Sutras, Patanjali Yoga Tradition, Prakriti, Sage Patanjali, Samkhya, Sanatan, Sanatan tradition, Sanatani, Satchidananda, veda, vedanta
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