अप्सरोभिस्ततस्ताभिर्मुनिर्दृष्टपरावरः।
नीतो मदनवश्यत्वं सुराणां कार्यसिद्धये॥
apsarobhis tatas tābhir munir dṛṣṭa-parāvaraḥ
nīto madana-vaśyatvaṁ surāṇāṁ kārya-siddhaye
apsarobhiḥ = apsarās; tataḥ = then; tābhiḥ = by those; muniḥ = the sage; dṛṣṭa-para-avaraḥ = [though] experienced in transcendental and material knowledge; nītaḥ = was brought; madana-vaśyatvam = under the control of lust; surāṇām = of the devas; kārya-siddhaye = to accomplish the purpose.
[Though] experienced in transcendental and material knowledge, the sage was then brought under the control of lust by those apsarās to accomplish the purpose of the devas.1
1 Technical note: dṛṣṭa-parāvaraḥ dṛṣṭe parāvare upaniṣat-prasiddha-parāvara-vidye yena saḥ.
1 The Vedānta-sūtra is considered parā vidyā when we take into consideration its direct meaning. If we take into consideration the intended meaning of all scriptural texts, we should note that all of them help us understand Kṛṣṇa alone (vedaiś ca sarvair aham eva vedyaḥ), but for that to effectively happen, we have to put into practice the teachings of the Vedānta-sūtra. The teachings of the Vedānta-sūtra have been clarified by Śrī Vyāsa himself in Śrīmad-Bhāgavatam. Interested readers are requested to read Chapters 22 and 23 of Prabhupāda’s Teachings of Lord Caitanya.
NOTE. In his purport to Caitanya-caritāmṛta Madhya-līlā 19.17, Prabhupāda refers to transcendental and material knowledge as follows:
As confirmed in the Muṇḍaka Upaniṣad (1.1.4-5), there are two kinds of educational systems:
dve vidye veditavya iti, ha sma yad brahma-vido vadanti—parā caivāparā ca. tatrāparā ṛg-vedo yajur-vedaḥ sāma-vedo ’tharva-vedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣam iti. atha parā yayā tad akṣaram adhigamyate.
“There are two kinds of educational systems. One deals with transcendental knowledge [parā vidyā] and the other with material knowledge [aparā vidyā]. All the Vedas—the Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda, along with their corollaries, known as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa—belong to the inferior system of material knowledge [aparā vidyā]. By parā vidyā one can understand the akṣara—Brahman or the Absolute Truth.”
As far as the Vedic literature is concerned, the Vedānta-sūtra is accepted as the parā vidyā.1