In plain words
Only then does the divine state called “the fruit of Jñāna” come to us. Jñāna is Bhakti; the known is the working life here; the fruit of Jñāna is the pension. We must study the learning called Jñāna. We must keep the Jñāna we have studied in our experience. That is the known. Only when we have passed in both does the divine state called the fruit of Jñāna become clear to us. That is the pension called Sat-Cit-Ānanda, which we can draw.
Argument is of three kinds
“Vādaḥ pramāditaḥ”. Argument is of three kinds. The first is discussion, the second is pride, the third is quarrel. One who has recognised the real truth in these three has no doubts of any kind. In discussion a man goes back and forth with words free of attachment and hatred, in order to know the truth and understand its principle. This is discussion carried on with goodwill and joy. People discuss to strengthen their faith, with no narrow feelings and no doubting feelings. This is natural discussion. The second is argument out of pride. It is arguing with a narrow mind, with attachment and hatred, so that one's own word alone wins and the words of others are struck down. Such a man thinks of beating others as his chief aim. Is his own view true? Is it false? He makes no inquiry into this at all. Then the third. Always reviling others, always striking down whatever others say: is it true? Is it false? Of such discernment he has none at all. This is called quarrelsome argument. Such people have been living through karma along with time, and through bodies along with karma, in this world since time without beginning.
Four principles
If we want to win success we must understand four principles. There are four kinds: “yāstika, āstika, āstika-nāstika and nāstika”. 1. “Yāstika” means this: when holy breezes from God bring us joy with their fragrance, “Where is this fragrance coming from?” to make that inquiry, and then to inquire from what birthplace this fragrance comes forth to us. Searching and searching, to find the flower the fragrance comes from and to take hold of it. That is, it is to inquire carefully into the meaning of the Vedas, śāstras, epics and Purāṇas, these thickets, and to search in every thicket with a single aim, asking, “Where is this fragrant flower?” What is found in this searching is yāstikatva. That is, to search, to recognise the truth and to attain it is yāstikatva.
2. “Āstikatva” means to catch the scent: “Where is it? Where is it?”: to go on searching like this all one's life is āstikatva.
3. “Āstika-nāstikatva” means to catch the scent for a while, ask “Where is it?”, search, and then give up the inquiry in disappointment and despair. Such a man does not even notice the scent. It is not that there is no scent. The scent is there, but this comes of the illness that has come over him. The state of the student today is that he only smells the scent. Some make an effort to search for the flower. Some say, “The scent is here, that is enough for us; there is no need to look for the flower”, and give up. This is āstika-nāstikatva.