In plain words
they may all be reckoned as thoughts. However many subsidiary differences there may be, when examined closely all of them are thoughts, are they not! Such thoughts — from where do they arise? Do such thoughts arise independently, on their own? To this question, [the answer is] 'Buddhi follows karma' — thoughts are born following the deeds one has performed, out of our attachments to our own deeds and our love of the fruit of action. The very first thought is the thought that one should obtain happiness and peace; this arises from the notion that the world is real, and from ignorance.
Learning without Vijñāna; Vijñāna without Viveka. A man without worldly wisdom. Work without judgment; scholarship without good sense; authority without merit; speech without truth; music without sweetness; worship without Bhakti; a man without character. A student without humility; a speech that does not win over its audience — none of these prospers. Apart from the labor spent, the result is nil. Along with knowledge born of scripture, every single person must also acquire experiential knowledge without fail. Learning and knowledge that do not come into experience yield no benefit whatsoever. Knowledge that remains lodged, unused, within us is wasted; it remains mere scholarship and stagnates. The true greatness lies only in bringing it into experience. There is no benefit in earning wealth and hoarding it; only when one puts it to use, in good use for the welfare of the world, does it attain its fulfillment.
In the same way, merely acquiring the knowledge found within various books brings no benefit — only when one has brought it into experience and put it to use for the welfare of the world does it too attain its fulfillment. But then, how is such experience to be obtained? To obtain it, one must pass through three stages — this is necessary. The first is to come to know it, the second is to see it, and the third is to enter into it. These are called 'jñātuṃ,' 'draṣṭuṃ,' and 'praveṣṭuṃ.'