PraNipAta, pariprashna and sevA - B.G.4 - 34

[Guest guest]

Namaste all,

 

In his commentary on Gita 4-34. Dr. S. Radhakrishnan writes the following

sentence:

 

Quote:

Ultimately what is revealed in the scriptures (praNipAta-shravaNa), what is

thought out by the mind (pariprashna - manana) and what is realized by the

spirit through service and meditation (sevA - nididhyAsana) must agree.

Unquote.

 

My question is: Is this parallelism of 'praNipAta,pariprashna and sevA' with

'shravaNa, manana and nididhyAsana' close enough to Adi Sankara's teachings in

his Bhashyas and prakaraNa-granthas?

 

I hope this will not (Or will it?) raise a flood of so many challenging

responses as my earlier question on 'nididhyAsana and Ramana's self-enquiry'

raised.

 

After my recovery from surgery I am resuming my Gita-class to neighbours here

and I am in the midst of the fourth chapter now. That is how I stumbled into

Dr.S.R.'s statement above.

 

Thank you all in advance.

 

PraNAms to all advaitins.

profvk

[Guest guest]

--- On Thu, 4/16/09, V. Krishnamurthy <profvk wrote:

 

In his commentary on Gita 4-34. Dr. S. Radhakrishnan writes the following

sentence:

 

Quote:

Ultimately what is revealed in the scriptures (praNipAta-shravaNa ), what is

thought out by the mind (pariprashna - manana) and what is realized by the

spirit through service and meditation (sevA - nididhyAsana) must agree.

Unquote.

 

My question is: Is this parallelism of 'praNipAta,paripras hna and sevA' with

'shravaNa, manana and nididhyAsana' close enough to Adi Sankara's teachings in

his Bhashyas and prakaraNa-granthas?

 

----------

Prof. VK - PraNAms

 

One can stretch ones imagination to indicate shravana, manana and

nidhidhyaasana.

 

To me, Krishna is emphasizing two aspects:

1. The need of a teacher for aadhyaatmic study

2. The attitude of the student who is seeking knowledge.

 

Bhagavaan Raamaanuja emphasizes the prapatti or sharaNaagati or surrender aspect

involved emphasizing the praNipaata and sevA.

 

The second line emphasizes the attitude of the teacher or responsibility of the

teacher.

 

 

Hari Om!

Sadananda

[Guest guest]

PranAms Prof-ji

As you well know this is what Shankara in his GitABhAshya has to say in relation

to this verse.

***

Because, sarvam, all; karma-akhilam, actions in their totality, without

exception; O son of Prtha, parisamapyate, culminate, get merged (attain their

consummation); jnane, in Knowledge, which is a means to Liberation....

In that case, by what means is this highly estimable Knowledge acquired? The

answer is being given:

Viddhi, know; tat, that, the process by which It is acquired; by approaching

teachers pranipatena, through prostration, by lying fully streched on the ground

with face downward, with prolonged salutation; pariprasnena, through inquiry, as

to how bondage and Liberation come, and what are Knowledge and ignorance; and

sevaya, through the service of the guru. (Know it) through these and other

(disciplines)

***

 

With due respect to Shri Radhakrishna-ji, I think these comparisons are really

more than a stretch.

 

PranipAta is prostration - you prostate indicating Sharanagati or Surrender ( -

I have come to you because I find no other way). Pariprashna is acknowledging

one's ignorance and framing the questions appropriately - who am I? what is

samsara? etc as the Vivekachudamani or the Prasnopanisad etc indicate -

indicating Shraddha (- I ask because I have complete shraddhA that you have the

answers and can help me understand them as well).

 

Only then, after Sharanagati and Shraddha, does shravanA actually begin - when

the Guru starts to talk. The third aspect of this is Seva which indicates

acquision of Shadsampatti - to develop a proper attitude in the mind, by service

to the Guru, to build up shama dama and other such qualities, so that the

knowledge that is being taught, may freely flow, unobstructed by one's Ego, and

thereby actually soak ones intellect.

 

Once there is Sharanagati Shraddha and Shad-Sampatti and there is a Guru, who is

a Tattvadarshi, a Seer, then jnAnam is assured.

 

Comparing sevA to nidhidhyasana is again incorrect. Here, in 4.34, sevayA is a

preparatory step, Despite being a self-less spirit of service, there is

definitely a ahankrta bhAva here, a doership notion is verymuch involved - this

is very different from what is involved in nidhidhyasana - which is nothing but

a contemplative abidance in one's Self. 

 

At least this is how I see it - hope this is not seen as a challenging response!

 

Hari OM

Shri Gurubhyoh namah

Shyam

 

--- On Thu, 4/16/09, V. Krishnamurthy <profvk wrote:

 

 

V. Krishnamurthy <profvk

PraNipAta, pariprashna and sevA - B.G.4 - 34

advaitin

Thursday, April 16, 2009, 4:01 AM

 

 

 

 

 

 

 

 

Namaste all,

 

In his commentary on Gita 4-34. Dr. S. Radhakrishnan writes the following

sentence:

 

Quote:

Ultimately what is revealed in the scriptures (praNipAta-shravaNa ), what is

thought out by the mind (pariprashna - manana) and what is realized by the

spirit through service and meditation (sevA - nididhyAsana) must agree.

Unquote.

 

My question is: Is this parallelism of 'praNipAta,paripras hna and sevA' with

'shravaNa, manana and nididhyAsana' close enough to Adi Sankara's teachings in

his Bhashyas and prakaraNa-granthas?

 

I hope this will not (Or will it?) raise a flood of so many challenging

responses as my earlier question on 'nididhyAsana and Ramana's self-enquiry'

raised.

 

After my recovery from surgery I am resuming my Gita-class to neighbours here

and I am in the midst of the fourth chapter now. That is how I stumbled into

Dr.S.R.'s statement above.

 

Thank you all in advance.

 

PraNAms to all advaitins.

profvk

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

Namaste, Sada-ji and Shyam-ji

 

Yes, you are both right. I do not also agree with Dr. S.R. in his parallelism

of NididhyAsana with Seva. PraNipAta is surrender -that is alright.

pariprashna can be extended to come close to manana. This can be allowed. But

Seva and nididhyAsana are apples and oranges. Anyway thank you for the prompt

response.

 

PraNAms to all advaitins.

profvk