By the causeless mercy of Guru Gauḍīya
(Edited by Srila Shyam Das Baba Maharaj)
Perfect hari-bhajana is called “accharan”. Verbal approval and practical accharan is just opposite of each other. Huge amount of orator ship (or proficiency) like the Himalaya or a huge paṇḍita to advice others, is nothing. On the contrary one dust particle of perfect accharan is more and more important by infinity crores multiplied form than that which can ensure personal maṅgal and at the same time maṅgal for others. But this person, who is totally devoid of accharan but having only orator ship (or proficiency) – he is the mine of kapat bhava—like a dry desert. He is full of anyābhilās, a self-cheater and he is cheating others. Perfect accharansil means seeking personal maṅgal in true sense. He must be seeking personal maṅgal and maṅgal for others.
Some can think that śravaṇa kīrtana -bhajana-aṅga is nothing, but a technique of orator ship—I mean to pass big big lectures only to get victory over an assembly or to establish worldwide fame as a great Paṇḍita, which they think is the result of śravaṇa-kīrtana. But this is not at all correct! If accharan is not there- then in true sense śravaṇa-kīrtana cannot take place at all. Such a person who never like to follow perfect accharan, he can never feel any taste in hari-kathā-kīrtana. For the time being to gratify personal curiosity or to collect name-fame or lābha-pūjā-pratiṣṭhā etc. he can go on to do so as the fulfillment of personal desire (or anyābhilās), so such a drama of śravaṇa kīrtana can never be treated as topmost svarūpa of bhakti-aṅga.
He, who is not following perfect accharan, for him śravaṇa-kīrtana become a stereo type of monotonous dull program. He can participate externally in śravaṇa-kīrtana as a drama per the standing instruction of śāstras, but inside the heart, he cannot get any response of consciousness, or he can never get any indication (clue) of aprākṛta-jagat.
A person devoid of accharan is just like a dead body. External functional activities are not the response of cetana or life, actually accharan is the life (prāṇa). He who is not following perfect accharan can have a big efficiency or quality, but that efficiency or quality cannot prove any value in the way of that absolute bhajan. Perfect accharan can never go in vain. Maybe externally we can see that accharansil personality can have less efficiency or quality, but his exceptional perfect accharan can help propagate power or can infuse life among hundreds of jīvas. Accharan itself can prove the infusion power of cit-bal among others, but a hardy workman cannot have that power.
Lack of accharan can surely discover a man in speechless condition; I mean he cannot do hari-kathā-kīrtana anymore. He can himself discover his speech to be useless and in a stereotype monotonous dull program and ultimately can take a leave from the drama of śravaṇa-kīrtana. Also, what he is going to speak on stage in front of public, to seek their satisfaction, he cannot believe himself.
He, who is following perfect accharan, even when he is not going to speak anything, still his exclusive unique and excellent pure perfect accharan can speak hari-kathā by the help of his accharan, just as if crores of tongues are engaged in hari-kathā. On reaching the proximity of accharansil personality with a positive mood of sevā, immediately someone can feel shy of his anyābhilās present inside his heart and those can get become curbed to leave his heart. Accharansil can chastise others even without speaking much. The personality of accharansil devotee is really unique. He who has no accharan can be a topmost world class Paṇḍita, or he can be from a very high family, or he can be a very rich man, or can have enough honor and position, he can have very handsome figure or can be a very good-looking personality, still in the way of hari-bhajana he cannot have any positive personality. Each and everybody those who are all seeking attmo maṅgal or are ready to seek attmo maṅgal –they all are ready to submit unto the Lotus Feet of that accharansil–sādhu to obey or follow his strict instructions.
Exclusive unique pure accharan is like a very fast-moving object like very high voltage current power, or like very powerful light ray and really very great or generous. He, who is full of perfect accharan, his heart is full of power of Baladeva, he is surely over-flooded by the kripa of Śrīman Nityananda Prabhu. He who is devoid of accharan, cannot have open heart to show jive-daya, though he can have speaking power (or proficiency) but he is indifferent to both of personal maṅgal and maṅgal of others, so he is cruel or merciless even for himself because he is not fully justified with himself; so Patita Pāvan Śrīman Nityananda Prabhu who is the topmost merciful Incarnation–cannot bestow any kṛpā on him. By the mercy of Śrīman Nityananda we can became accharansil sādhu.
An accharansil personality is full of humbleness. Accharansil Personality never consider himself to be a big preacher; never consider himself to be a flawless personality and never speak like that— “What I speak that I do”. Because such heart is full of false ego, no humbleness can be found there inside such heart. On the contrary accharansil personality though full of perfect accharan, still going to proclaim that – “I am very heartless, devoid of accharan”. –Though such bhava he is going to express externally, still inside his heart is always seeking the kṛpā of Śrīman Nityananda Prabhu.
He, who is going to teach all jīvas to learn such perfect accharan to get established in perfect accharan, he is surely a genuine ācārya, or Jagat Guru Gosvāmī .
From Vāyu Purāṇa we can find the following śloka—
acinoti yah śāstrartham ācāre sthāpayaty api
svayaṁ-acarate yasmād ācārya stena kīrtitaḥ
(Manu-saṁhitā)
The ācārya is thus called because he has studied and understood the meaning of the scriptures, to establishes those meaning of śāstra in his own accharan and can help others to accept the perfect accharan in their life and he practices what he preaches.
By watching a accharansil Vaiṣṇava, those who are having different kind of anyābhilās inside their heart can develop heart palpitation. The sharp sight of an accharansil-sādhu is striking the heart of those kapat anyābhilasis, so immediately, they try to hide themselves; whereas those who are niskapat-maṅgal-kami (seeking maṅgal in true sense without kapat bhava) despite their heart full of anarthas or anyābhilās, still they can approach the accharansil-sādhu to get positive inspiration of cetana-dharma to get enough power inside their heart. In course of their respectful feeling towards the idealism of that accharansil-sādhu, automatically their own anyābhilās and weakness can go away very easily, and gradually they can feel tremendous attraction for that pure accharan of that accharansil-sādhu, finally they can also become accharansil, no doubt in it.
The actual meaning of getting high class viśuddha-svatva-svarūpa– Vaiṣṇava saṅga (or elevated sādhu-saṅga) is to get the saṅga (or association) of pure accharansil-sādhu. By the help of such saṅga inertia or stiffness (both of body and mind) and all the heaps of weakness hidden inside their heart can go away to propagate immense power of cetana (consciousness) inside their heart to follow the track of those accharansil-sādhus. That is why we always should pray to get the association of such a perfect accharansil-sādhu.
Gaura Hari Hari Bol!