hariḥ oṁ
~~~~~~
namasté
If we look to the 4th chapter of the bhāgavad gītā , 4th chapter, 38th śloka, kṛṣṇa-jī informs us:
surely (hi) there is nothing (na) that exists (vidyte¹) in this world (iha) that is so purifying (pavitra) like (sadṛśa) knowledge (jñāna).
Then we look to the śivasūtra-s¹ . Both in the 1st chapter (2nd sūtra) and 3rd chapter ( 2nd sūtra) we find the following:
jñānaṁ bandhaḥ || 2
This says, knowledge is bondage.
Wait a minute. How can two śāstra-s , one being a śivāgama¹, seemingly contradict each other ?
Why would you care ? One reason is if you look on the main page of HDF, you will find this śloka from the bhāgavad gītā called out in the upper right hand corner albeit in saṃskṛtam.
HDF is predicated on the principle of knowledge. Hence it seems reasonable that the HDF member should be aware of the depth and breadth of its meaning and perhaps its intent.
For some, suggesting there is nothing more purifying then knowledge, indicates that knowing things such as the knowledge found in science, biology, history, and the like is a good thing – it purifies.
This may satisfy some. But within sanātana dharma this knowledge takes on a deeper and more significant role other than the knowledge of physics, math, social sciences and the like. It is even more profound than reading the various śāstra-s.
So, that will be the intent of the next few posts. To compare and contrast this notion of knowledge and see how we can reconcile the bhāgavad gītā quote with the which came from the śivasūtra-s.
iti śivaṁ
words
- iha – in this world; in this place
- vidyte – the 3rd derivation is rooted in vid. We find the definition to be ‘there is , there exists’ , often with na , ‘there is not’
- śivasūtra-s were revealed to vasugupta-ji. The most authoritive writing/commentary on this book/revelation is offered by kṣemarāja and is called śivasūtravimarśinī-hṛdaya. This says the examination, knowledge discussion (vimarśa) of the śiva sutra-s. The notion of hṛdaya means 'heart', suggesting the core, the inner most. Hence it now says, the inner most knowledge being discussed on the śiva sutra-s.
- śivāgama – āgama = that which has come down.
- But on further inspection we can look at it in this form: the term āgama comes from ā + gam + a . This gam is a key term which means ‘to come’, or ‘to let go’.
- The sound form ‘a’ is aligned to śiva and ā aligned to śakti. It suggest that which has come down from śiva & śakti, but also it suggests that which has come down from śiva to śakti.
- It suggests a path of knowledge being handed down, and this is found within the school of kaśmir śaivism. That is, there is 6 levels of question-and-answer conversation) that can occur. From the highest where śiva asks and answers the question to śakti asking and śiva responding, to a ṛṣi asking and nandī responding, etc.
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