Retired Mamlatdar, Station Road. Thana 27th September, 1936.
Nana : I do not know of any other meaning for the word pari prasna.
Baba : Seva. What sort of seva is meant?
Nana : Just what we are doing always.
Baba : Is it enough to render such service?
Nana : I do not know what more is signified by that word seva.
Baba : In the next phrase, Upadensyathi thae jnanam, can you so read the phrase as to read any other word in lieu of jnanam?
Nana : Yes
Baba : What word?
Nana : ajnanam
Baba : Taking that word (instead of 'jnana') is any meaning made out of the verse?
Nana : No. Shankara Bhashya gives no such construction.
Baba : Never mind. If he does not, is there any objection to using the word 'Ajnanam' if it gives a better sense?
Nana : No. But I do not understand how to construe the stanza by placing 'ajnanam' in it.
Baba : Why does Krishna refer Arjuna to jnanis or tatwadarsis to do his prostration, interrogation and service? Was not Krishna a tatwadarshi in fact, jnana itself?
Nana : Yes. He was. But, I cannot make out why he referred Arjun to jnanis.
Baba : Have you not understood this?
Nana was humiliated. His pride was knocked on the head. Then Baba began to explain.
(1) It is not enough merely to prostrate before Jnanis. We must make Sarvaswa Saranagati to the Sadguru.
(2) Mere questioning is not enough. The question must not be with any improper motive or attitude or to trap the Guru and catch at mistakes in the answer or out of idle curiosity. It must be serious, and with a view to achieve moksha or spiritual progress.
(3) Seva is not rendering service retaining still the feeling that one is free to offer or refuse service. One must feel that he is not the master of the body, that the body is the guru's and exists merely to render service to him.