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During the course of this discussion, śrīmad propounds that the doctrine of the self (ātman) which may be realized (ātma siddhi) under the guidance of a master offers such a common ground. Śrīmad remarks, "All philosophies aim at the summum bonum (self-realization). But the knowers (of self-realization) have not explicitly explained the pathway leading to mokṣa or self-realization. The secret of the same appears to a be as follows: "The self-conscious ātman can be realized through determination, finding a nirgrantha jñānī, or master, following his order and always remaining associated with him or in the company of good people."
Again, śrīmad contends, "Scriptures describe only the pathway leading to mokşa. But the secret of the same rests in the heart of the satpurusa (that is the master). For realizing god (prabhu) one should look upon the master as god (bhagavāna) himself! There is no distinction between god (puruşottama), master (sadguru) and saint (sant)." .
Surprisingly, śrīmad is using the terminology of Vedānta such as hari or brahman as being manifest in the world (jagat) and characterized by sat, cit and ananda, or being, consciousness and bliss. He expresses his firm belief in the Vendāntic schools of Suddhādvaita and Visiştādvaita and boldly supports the Vedāntic doctrine that consciousness is the substratum (adhişthāna) of this universe.
This particular monist concept of the universe is diametrically opposite to the Jain dualistic dogma that the universe is constituted of both sentient and insentient substances, i.e. jīva and ajīva. Srimad cannot and should not assert simultaneously these two mutually contradictory stances. That is why he is caught in a dilemma and, for a moment, lead to a kind of agnostic position as a result of which he loses faith
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