In plain words
Yo madbhaktaḥ sa me priyaḥ: whoever is a devotee to Me, he alone is dear to Me. Ananya Bhakti is most necessary. What is this ananya Bhakti? Where there is full and perfect Prema, right there is śraddhā. Where there is śraddhā, śraddhāvān labhate jñānam, there is Jñāna. Where there is true sādhana, there is sādhana. Where there is sādhana, there is attainment. Call it this attainment, call it parama Bhakti, call it ananya Bhakti: it is one and the same. Call it Ātma-jñāna, Paramātma-jñāna or adhyātma-jñāna: the names differ, but the goal is one. All these are other names for the Supreme Principle. So, to become such devotees, worldly learning, any other kind of power or ability, or distinctions of race, religion, caste, colour or sex have nothing whatever to do with it.
Of whose lineage was Vālmīki? In what village was Nanda born? On earth, how much wealth did Kucela have? What learning did the king of elephants have? On earth, how old was Dhruva? How much strength did Śabarī have? How generous a mind did Vidura have? How much cleverness did the monkey have? To those who have Bhakti I am bound, My dear; what more than this shall I make known, O members of this assembly, honoured for your goodness and virtues!
The force of scholarship is not the basis of this. What it needs is pure, unwavering, selfless Prema, and that alone. But today people try to think of Mādhava with a mind that is selfish, unholy and impure. God is never to be had by such a mind.
Manasyekam, vacasyekam, karmaṇyekam mahātmanam: we must try to think of God in mind, in word and in body. Today practice is one thing. Thoughts are another. Today this sādhana has ended up a mere breeding-ground of showy sādhana.