Acharya Prashant explains that there are two types of 'Adhikar Bhed' (distinction of eligibility). The first type is based on the 'varna' (caste) tradition, which is determined by birth, body, and coincidence. He states that this form of distinction is nonsensical, should not exist today, and should never have existed at any point. This type must be discarded right from the beginning. The second type of 'Adhikar Bhed' is the one discussed by Acharya Shankar, which is based on a person's demonstrated maturity, merit, and preparedness. This is a more serious distinction that a teacher is supposed to honor. It involves assessing if a student is capable of sitting still, listening with attention, is not a kleptomaniac, is not too fond of money or sleep, and is genuinely desirous of liberation. However, even this second type of distinction gets discarded at the end, in deep love and compassion. The teacher, out of compassion, might say, "You don't deserve it, but come." Acharya Prashant suggests that Shri Ramakrishna's statement about 'Adhikar Bhed' not existing in modern times likely refers to the practical difficulty of finding truly deserving individuals. If a teacher were to search for perfectly deserving people, they might spend their entire life searching. He cites the example of Swami Vivekananda, who sought 100 deserving students but never found them, whereas Shri Ramakrishna, with a smaller ambition of finding just one, was fortunate to find Vivekananda. The challenge for a great teacher is to refine their 'manufacturing process' to turn even ordinary raw material into winners. The genius and glory of a teacher lie in their ability to do so. Ultimately, everything is possible if the intent, which is love, is present. The fundamental reason for failure is being loveless and not loving liberation strongly enough to pay the ultimate price.
