In plain words
Here is another small example of this. In the tradition of Bhārata, when a husband had two wives and the husband passed away, a wife who was with child would not accept widowhood at all, and took on widowhood only after the birth; this has stood as a custom in our culture of Bhārata. But looking at the woman who has not taken on this widowhood, the world thinks, ‘She is a sumaṅgalī’; but that she is a widow, no one knows. Yet she alone knows that she is a widow. Because the Puruṣa has two wives, called pravṛtti and nivṛtti, this pravṛtti, in the Puruṣa principle that has attained this supreme principle, at once sets about renouncing. But nivṛtti, for the welfare of the world, acts as though she were a sumaṅgalī; yet she lives only the bond of oneness with her own Puruṣa, and shows no separate change of feeling at all. About this very thing, in the Muṇḍaka Upaniṣad, the disciple called Śaunaka went on questioning the great jñānī called Aṅgīrasa. Now this Muṇḍaka Upaniṣad teaches both of these, para-vidyā and apara-vidyā; and the Ṛgveda, bound purely to its svaras, the Atharvaṇa Veda that belongs to song and to mantra, the Yajurveda, and even the ideas of the Upaniṣads, the essence of all the Vedas, he did not set under para-vidyā but taught under apara-vidyā alone. Not only this: in it, things that belong to the śāstras, such as grammar, astronomy and the Aṅgīrasa, they also taught only under apara-vidyā. But when they came to the principle of para-vidyā, as the Gītā says, “Everywhere hands and feet, everywhere eyes, heads and faces, everywhere ears in the world”, they taught under para-vidyā only those principles called all-pervasiveness, the principle of all beings, and fullness of knowing, untouched by hearing or by reflection, by the ear, the eye or anything of the kind. That is, when we have dedicated our citta to Divinity, however many activities this body may take part in, they have counted it not as mere apara-vidyā but as para-vidyā itself. Now Janaka too, while carrying out his duties and governing his kingdom, set his citta in the principle of God alone: Janaka Mahārāja alone was able to do that.