In plain words
Do not swell with pride, thinking, “I have mastered my studies”; this learning you have, what is it worth? Humility is the true form of learning; what is yet to be learnt is so very much: thinking so, give up pride and wicked Ahaṅkāra; keep pondering this in your heart, O good soul, O lord of Avidyā!
Teachers! Students!
Every day, from every mouth, we keep hearing the words in this order: mother, father, guru, God. In these words lie contained infinite meaning, Ānanda and immortality. The one we see with our eyes the moment we are born, the one who feeds us with her milk and nourishes us, the one who lifts us up in every way: that is the mother. She is the form our eyes see first of all. That mother shows us the father. The father nourishes us, lifts us up and, wishing for our progress, shows us a guru. But the guru shows us not only the worldly kinds of learning; along with this world and the next, he shows us Divinity, which is immortality. In short, the mother shows the father, the father the guru, the guru God, and they install Him in our hearts. That is why we keep hearing these words in this order from everyone’s mouth: mother, father, guru, God.
In the same way, these five words, Bhakti, Jñāna, Vairāgya, tattva and Mukti, follow one another, rest on one another, and keep giving one another delight. Bhakti: by Bhakti and surrender alone can we attain Jñāna, which is divine, one and infinite. Jñāna means the vision of Advaita. Worshipping the many, it makes manifest, through that worship, the form of Jñāna, which is oneness. This Jñāna itself makes plain, step by step, the principle ‘Sarvaṃ Viṣṇumayaṃ jagat’, and gives Vairāgya towards worldly sense desires. By this Vairāgya alone arises the tattva-Jñāna: ‘Tattvamasi’, ‘Prajñānaṃ brahma’, ‘Ayam ātmā brahma’, ‘Ahaṃ brahmāsmi’. That is, it examines well who one is, what this world is and what the jīva is, sets it out in full, and brings it home to the heart. This they called tattva-Jñāna. The moment one gains this tattva-Jñāna, it makes manifest this principle of the One without a second, called sāyujya, aikya (becoming one with God), advitīya (there being no second). That is Mukti. That is, the end of sorrow, the gaining of Ānanda.
The very embodiment of direct proof that has made manifest Bhakti, Jñāna, Vairāgya, tattva and Mukti is the Bhāgavatam.