This is important because a vedānta teacher does not claim that the knowledge is his, but descends from īśvara, which as brahman is the self (ātman).

The paramparā runs back in time as well as in the one conscious being to the divine concept of īśvara.

Hence a teacher must also be a sampradāyavit, knower (vit) of the tradition (sampradāya). Tradition prevents abuses. Such as giving people advice on what to do. The idea that the ego must be defeated. The idea that the teacher is superior to the student (they are equal, this is expressed in friendship, sakhī bhāva). And a tradition can, on behalf of īśvara, intervene if a teacher shows a-dharmic behavior.

A clear lineage ensures that the teaching remains intact completely, unchanged, which is important, because the Vedas and the teaching do not come from people (apauruṣeya), but have come to the seers (ṛṣis), “seen” in their minds. Both seer and seen are of course only īśvara.