In plain words
You must not swell with pride, saying ‘I have finished my studies’; the learning you have, what is it worth? Humility alone is the true form of learning; what is still to be learned is so very much: know it, and give up pride and wicked Ahaṅkāra; ponder this in your heart, you of good fortune! O you, master of Avidyā!
Students!
Mother, father, teacher, God: we keep hearing them in this order from everyone's lips. We must try to see the meaning that fits this order. The moment we are born, the one who comes before our eyes is the mother. She suckles the child, fondles it, tends it and nourishes it. In that state it is the mother who shows the father to the child, who is full of Ajñāna, and points out the path that suits his growth. For anyone at all, it is the mother alone who shows the father, and no one else. The father gives food and clothing, brings the child up, and, wishing for his higher standing, it is the father who shows him the teacher; the teacher teaches him prajñāna, develops the intelligence that is the basis of his life, awakens in him the Jñāna-tattva that is oneness, and it is the teacher who shows him God. So we must recognise that, in this order, mother, father, teacher and God are steps that lead from one to the level of the next.
In the same way, Bhakti is the first. Bhakti is what gives a taste of the nectar of God's Prema. It awakens sweet Ānanda. It brings the sacred Ānanda that is in divinity. It brings Ānanda that is infinite, immortal and deathless. This Bhakti grows by degrees and makes room for Jñāna. This Jñāna teaches not only worldly knowledge but spiritual Jñāna as well; it proves the higher oneness and reveals the divinity in the many. It makes us recognise such things of Prakṛti for what they are, proves the truth that all of them are impermanent, transient and Asatya, and leads us on to Vairāgya. This Jñāna brings home the truth that, however much we have, it is for the belly, and however long we live, it ends at the burning-ground. Teaching in this way, it leads from Vairāgya to the state of Tattva alone. Tattva is ‘Ahaṃ Brahmāsmi’, among the mahāvākyas. ‘Tat tvam asi’, ‘Prajñānaṃ Brahma’, ‘Ayam Ātmā Brahma’: it leads to that oneness. This very Tattva, by degrees, enters into Mokṣa.