Dear Swamin
I have the "Bhagyam" of writing simple
meanings to Srivachana Booshanam of SriPillai
Lokachariar Which is running to about 150 pages of A4
size. Because of financial crunch, I am not able to
publish it
Dasan
Thiruvaheendrapuram Uruppattur Chakravarthi
Soundararajan--- Padmanabhan <aazhwar@xxxxxxxx> wrote:
> 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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