All knowledge comes under two kinds, the higher, Para, and the lower, Apara, says the Mundaka Upanishad, quoting the words of knowers of Brahman. It then explains in detail the inherent value in each of these vidyas so that a spiritual aspirant can evaluate the respective benefits in each, pointed out Sri V. Rajagopala Ganapadigal in a discourse. Any meaningful discussion on an issue is possible only when the pros and cons are studied from all angles in a dispassionate manner. For instance, knowing about adharma and dharma and their influence on beings is necessary for it can shape one’s choices in life. A wise person would do well to avoid adharma. Dharma, if understood properly, can become the governing principle in one’s daily life. Apara Vidya or the lower knowledge is not false or wrong; in fact all the four Vedas wherein everything pertaining to phonetics, grammar, rituals, etymology, astrology, metrics, etc, is thoroughly explained, come under this category. Apara Vidya is the means by which one can aim for the four Purusharthas, including the glitter of worldly goals such as name, fame, wealth, etc as well as attainment of the heavens and other lokas. But they are only temporary attainments that send one back to samsara. For this truth to forcefully strike in one’s consciousness, sastras advise that one has to engage in the ordained karmas and action until such time when chitta suddhi is attained. Then the attention is focused on the higher and ultimate goal, to realise Brahman. The important point to realise is that one need not consciously reject karma. It is the other way round. Karma automatically rejects him or gets displaced when one is qualified as a jnani. The scaffolding erected to build the roof of a house is only a temporary set up and is removed once the house is ready.