An a:cha:rya is a perfect practitioner of karma yo:ga, having given up the conception that he is the doer, the proprietor of actions, or the enjoyer of the fruits of the actions. In the beginning of Sundara Kanda, as Hanuman was about to fly into the skies, He says (5.1.39):
“I shall go to the Lanka ruled by Ra:vana with the same speed as that of the arrow released by Ra:ma”. The above words indicate that Hamuma:n does not see himself as the performer of the action. He sees that he is simply an arrow released by Ra:ma, who is performing the action. An arrow has no speed or energy of its own. It goes with the speed and possesses that much energy with which its releaser empowers it. Similarly, Hanuman, although he is about to perform one of the most difficult tasks of crossing the ocean, considers himself as a mere instrument in the hands of the Lord. He does not think it is his action. He thinks it is Ra:ma’s action. He thinks Ra:ma is using him as an instrument for Ra:ma’s own purpose. He does not even think that the action is for him, or that he gets the reward of the action. He is aware that Ra:ma gets benefited by the action. Thus, carrying these three conceptions, he is a perfect karma yo:gi.
8) In a short time of contact with the acharya, there will be substantial change in the consciousness of the ji:va.
As declared in the Bhagavad Gi:tha verse, “abhithaha brahma nirva:nam..”, mo:ksham is almost half attained when one comes in contact with a genuine a:cha:rya. In a small amount of association with such an acharya, we begin to quickly notice a substantial change in our own consciousness. Lanka, which represents our body is already half burned. This is the tha:pa samskara provided by the acharya. When we come in contact with a sada:cha:rya, we quickly notice a substantial change in our hearts, in our way of life, because by his teachings, he accomplishes a lot. On the other hand, no matter how long a person may associate with a bogus guru, there is no change seen in his way of life.
It is the a:cha:rya who unites both the Lord and the ji:va. He gives life to the Lord by giving him the whereabouts of the ji:va, and to the ji:va, by giving him the howabouts of the Lord. Hanuman sustains Si:tha De:vi by telling her about Ra:ma, and he sustains Ra:ma’s life by giving him information about the whereabouts of Si:tha.
In the Bhagavad Gi:tha, the Lord says,