Vidya (Sanskrit: विद्या, IAST: vidyā) figures prominently in all texts pertaining to Indian philosophy – meaning science, learning, knowledge, and scholarship. Most importantly, it refers to valid knowledge, which cannot be contradicted, and true knowledge, which is the intuitively-gained knowledge of the self. Vidya is not mere intellectual knowledge, for the Vedas demand understanding.

Vidya primarily means "correct knowledge" in any field of science, learning, philosophy, or any factual knowledge that cannot be disputed or refuted.

Its root is vid (Sanskrit: विद्), which means "to reason upon", knower, finding, knowing, acquiring or understanding.

In Hindu philosophy, vidyā refers to the knowledge of the soul or spiritual knowledge; it refers to the study of the six schools of Hindu philosophy: Nyaya, Yoga, Vaisheshika, Samkhya, Purvamimamsa and Uttaramimamsa. The process of gaining the knowledge of the Atman cannot commence unless one has explored the Prānavidya or Agnividya to the full in all its numerous phase; through vidyā or upasana to jnana was always the eternal order indicated by the Upanishads. Jnāna dawns after the completion and perfection of the being through the vidyās; then, one crosses over beyond birth and death having already destroyed the bonds of death.

During the Vedic period, vidyādāna or the gift for the sake of education was considered to be the best of gifts, possessing a higher religious efficacy than even the gift of land. Vidyā comes from the root vid ("to know"); it therefore means knowledge, science, learning, lore, scholarship and philosophy. There are basically four Vidyas:

Vidyā gives insight, in the spiritual sphere it leads to salvation, in the mundane sphere it leads to progress and prosperity. Vidyā illuminates the mind and shatters illusions, increases intelligence, power and efficiency; develops the intellect and makes it more re-fined; it effects a complete transformation as the root of all happiness and as the source of illumination and power. The word, Vidyā, does not occur in the Rig Veda, it occurs in the Atharvaveda and in the Brahmana portions of the Yajurveda and in the Upanishads.

Agni Vidyā or the science of fire is said to be the greatest discovery of the ancient Indians who gained direct experience of divine fire through continuous research, contemplation, observation and experimentation; their experience led them to discover ways of using this knowledge to heal and nurture the outer and the inner worlds. To them fire is sacred, and because of the pervasive nature of fire all things are sacred. Body and mind which are extensions of the fire that the soul spontaneously emits are also sacred. Within the body the most significant centres of fire are more subtle than those of the sense organs. They are called the chakras which are seven fields of sacred fire. The understanding of the role of fire without and within gives proper self-understanding which understanding is gained through yogic practices. The performance of yajnas is the karma-kānda aspect of agni vidyā. All rituals follow set rules and conditions. The main function of the fire ritual is to make an offering to nature's finest forces and divinities that fill the space of inner consciousness; fire carries oblations to these forces and divinities. The fire has seven tongues all having unique qualities. The gods, goddesses, divinities and nature's forces are grouped in seven main categories which match with the qualities of the seven tongues of fire.

Atmaikatva or the absolute oneness of the self is the theme of entire Advaita Vedanta which distinguishes six pramanas or means of valid knowledge, but this vidyā or knowledge of Brahman is guhahita, gahavareshta i.e. set in the secret place and hidden in its depth, unattainable except through adhyātma-yoga, the meditation centering upon the nature of the self. Vedanta literature is only preparatory to it, it dispels ignorance and makes the mind receptive but does not reveal the truth therefore it is an indirect means of knowledge. The oneness of the self, which is self-established and self-shining, is called vidyā in cosmic reference which reveals the true nature of Brahman, the self-shining pure consciousness which is not a visaya ('object matter or content') but the one subject, transcendent of all conventional subjects and objects. The Self or the Atman is to be sought, the Self is to be enquired into, known and understood.