"Seek nothing else. Seek out one satpurush, surrender every disposition at his lotus feet, and live accordingly; then if liberation is not obtained, take it from me." The gravity of these surpassing words of Krupaludev is without end.

What is intended here is not: 1) that one should accept dependence upon the satpurush; 2) that without the support of the satpurush there is no liberation; 3) that one should be brought to a view that leans on the nimitt, the instrumental cause; 4) that the satpurush should be worshipped; 5) that an artificial devotion to the satpurush — auspicious attachment — should be produced; 6) that one should be turned outward.

Any Gyani's words carry only this intent, that the welfare of the soul be accomplished. If the intent of the passage above is understood as it truly is, the experience of the soul comes about easily. A soul that has wandered in the world from beginningless time, and truly does not know the way to liberation, naturally needs someone to show him. The method of turning inward and experiencing the soul is not to be understood by argument, by inference, by pondering, by reflection, by ritual, by the softening of the kashays, or by the intellect; swanubhav, direct experience of the self, is exceedingly deep. In what moment has a soul not searched for some remedy to escape the sufferings of this beginningless wandering? Yet without true guidance, in all the floundering a soul has done in its craving for happiness, what has come to hand is not happiness but suffering. In this brief human birth, rather than ruin a life in self-willed attempts to piece together the true remedy, if one takes refuge with a gracious Sadguru who reveals the secret of the true method — how much time is saved? How much anxiety ended? From how much fear of uncertainty is one freed? Liberation itself becomes certain; for once one has come to the Shriguru's feet, if some lapse remains through the rising of karma or through negligence, the gracious Guru can become the occasion of one's being freed of that fault, whether by explaining or by rebuking.

Indeed — even if, instead of searching out a remedy on one's own, a whole life were spent just so, in perplexity and in looking for the Sadguru, still a true longing, with udasinata toward the world behind it, would be held fast; and if such a longing did not bear fruit, the fourteen worlds would have to become void. Nature is bound by a longing as true as that. In the next birth nature will certainly carry him into the company of a true person, in the region of Mahavideh.

Krupaludev tells us plainly, out of his own experience, that the true is straightforward, the true is easy of approach, the true is; and it is to be had everywhere — but for the true to be shown, one who is true, a Sadguru, is needed.

Pujya Gurudevshri says: a lamp is lit from a lamp. When the upadan, the substantial cause, is ready, then the nimitt will be one that is fitting — a satpurush. That the work is not done by the nimitt is true; but at the moment the work arises, the nimitt too is present among the five concurrent factors. One who dismisses it has no true knowledge of what a substance is either.

So in "Seek nothing else" the intent is to set out truly what a substance is, and to show a soul that has been colliding, roaming, wandering and floundering from endless time the one unfailing and certain cure for its freedom.

But alas — in this age souls are so wanting in contemplation of the self that they cannot grasp what the Gyanis intended by words born of experience. A cruel age!