If the upadan — the substantial cause — awakens, the nimitt, the instrumental cause, is there to be had. The intent in such sayings of the Gyanis is this: let go of leaning on the nimitt. The Shriguru will show the road, but the walking — the purushartha — you will have to do yourself. Do not suppose that without your own exertion the road will be had by the Shriguru's grace. Someone who does not understand it in this sense may seize on a pretext: that the work can be accomplished from the upadan alone, without nearness to the Shriguru's feet and without satsang; that there is therefore no need to search for a Shriguru; that the Shriguru will come of his own accord. That is a grave error. For one whose upadan is ready — that is, one who has grown weary of wandering through births, in whom anxiety, suffering and yearning have arisen — will search, and search, and go on searching for a Shriguru to guide him, so as to learn the road out. He will not say, my upadan has awakened, so the Shriguru will come to me of himself. That much composure and patience is simply not found in a soul whose upadan is awake. Without experiencing sharp suffering in the states that rise, no one looks for a remedy — that is, for the Shriguru's guidance; and if he does not look, neither will he find the road. Only he who looks for it finds it.