In plain words
— 1. Discernment of the eternal and the non-eternal, 2. dispassion toward the enjoyment of this world and the next, 3. the sixfold wealth of virtues — control of the mind, control of the senses, cessation [of worldly activity], forbearance, faith, and composure — and 4. the longing desire for liberation. Realizing that the things we see are made by Īśvara kindles the mind with the resolve that one must come to know the purpose of these things.
The paths of karma and Jñāna are intended for different [kinds of] seekers. It is not possible to combine and pursue these two together. The performance of [ritual] dharma is the cause only of [further] births. Progress [in this life] alone is the fruit of the knowledge of Dharma. The highest good [niḥśreyasa] alone is liberation — it is the fruit of Brahma-jñāna. Brahma-jñāna does not depend on any other performance or observance. Jñāna concerning Brahman, which is eternally of the form of Sat, does not depend upon a person's own activity. Liberation is of two kinds: 1. immediate liberation, and 2. gradual liberation. The first is the fruit of Jñāna; the second is the fruit of worship. Jñāna is Śuddhādvaita. Bhakti, being joined with supreme Prema, must be such as to love God for the sake of Prema alone.