AchAryan -Sishyan
2
Recap: AChAryan should not consider himself as
AchAryan. He should not think that the disciple is his sishyan. The perceptible
effects on imparting of knowledge namely, the perceptible results,
sihsyan's upliftment, bhagawath kainkaryam and the permanent company of the
sishyan - should not be considered as the ensuing or aimed
ends.
Now the question comes up. If these
are not so, then how come these effects which occur, should be considered/ This
is answered in the next Suthram.
1.The paNividai or sihsrushai which
the sishyan does, actually manifests from the perceiption
of the sishyan and not the AchAryan.
2.The
upliftment of the jEvAthmA occurs by the Grace of the Lord and
therefore the AchAryan cannot consider this as an end while imparting
knowledge.
3.Since, restoring a jEvAthma in the
right path is indee a joy for the Lord, this is indeed bhagawath
kainkaryam but this is to be considered so not by the
AchAryan but by his swachAryan.
4.The permanent company of the sihsyan
with the AchAryan is not the direct result but the sihyan
out of great gratitude towards the AchAryan -that by causeless mercy
the AchAryan has indeed rectified him, makes him automatically to be with his
AchAryan ever after.
( this is sUthram
310)
Now the next question is raised. If
the AchAryan does not so consider the effects of the rectification and also not
consider himself as AchAryan - how come he becomes an
AchAryan?
Well, if the AchAryan educates the
disciple with the mindset that educating itself is the end, the effect
automatically culminates with the grace of the Lord.
Further, though he does not consider
himself as an AchAryan, the AchAryathvam manifests
wonderfully in the perception of
EmperumAn.
( ..than
ninaivAlum ESwaran ninaivAlum siddhikkum-311)
If this mental thinking does not set
in, then the earlier said, deplorable worst apachAram
emerges.
Summary: The sishyan's perceptible or tangible
changes like kainkaryam to AchAryan emerges from out of sihsyan-s perception.
The upliftment or eternal retrieval of the AtmA of the sishyan takes place from
out of the immense grace of EmperumAn. The fact that correcting a soul is indeed
ajoy for the Lord is indeed a bhagawath kainkaryam but even this thinking is
from the angle of swachAryan. The gratitude converts itself into the
sishyan becomeing permenantly bonded with the
acharyan.
Though the AchAryan does not consider
himself as an AchAryan, the fact that he is imparting knowledge without any
expectation whatsoever, makes him fit for the post of 'AchAryan' and this
is in fact from the thoughts of the Lord. -Eswaran
ninaivAlEa siddhikkum.
Anything contrary
to above will doom oneself for ever 312;
(to be
continued)
dAsan
vanamamalai
padmanabhan
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