In plain words
Today's learning only sharpens cleverness; it does not give even a little Buddhi. With ten million kinds of learning and no Buddhi, what is the fruit of it, and what is he worth?
Embodiments of Prema!
In this natural world people have held cleverness and Buddhi as equal, and in daily life they have gone on giving Buddhi the meaning 'cleverness'. But this is not the right meaning. To say that Buddhi means cleverness is a contradiction. On this matter Vikramāditya carried out much research, and he went on holding a great conference on the difference between Buddhi and the power of intellect. Many poets, scholars, learned men and men with the power of intellect took part in it. 'Most eminent learned men! Make known to me the difference between the power of Buddhi and the power of intellect, and give me joy,' he prayed. 'Of these two, which is the higher, which is the greater? Which is the right one? Make it known,' he told them. All the scholars who had come in said that Buddhi stands supreme above the power of intellect. They showed that the power of intellect has not the goodness and brotherliness of Buddhi. Vikramāditya was astonished. Before this he had believed there was no difference whatever between the power of intellect and Buddhi.
Buddhi is made up of five aspects. It is very precious. They explained that the word 'cleverness' does not fit it. One is śraddhā. The second is Ṛta, the third Satya, the fourth yoga, and the fifth the great power. Buddhi is made up of these five powers. The power of intellect merely sharpens a cleverness that is worldly, physical, natural, tied to the world. For the one with the power of intellect, everything is doubt. He cannot live even for one moment with faith. One who lives by this power of intellect has boundless Ahaṅkāra. Where Ahaṅkāra is, there the principle of the Ātma falls out of sight.