In plain words
You may master every branch of learning and win over the assembly; you may fight in battle as a hero; you may be born a king of kings and rule a kingdom; you may give gifts of gold and of land; you may count the stars of the sky; you may tell the names of the living creatures; you may learn all the eight-limbed sciences; you may make the journey to the sphere of the moon; but, holding back the body, the senses and the rest, steadying the Manas and turning it within, becoming the Ātma, ever unmoving, men cannot stand firm with discipline.
Embodiments of Prema!
The knowledge of the Veda is infinite. Jñāna itself is infinite. Jñāna is that which shows Satya. What is beyond the past, the future and the present is Satya. Satya and Jñāna, the two of them, are infinite! Because they are infinite, we can also say that this has no beginning. Because it is joined with Satya and Jñāna, the Veda too is infinite!
Speech itself is the Ṛg Veda, the Manas itself the Yajur Veda, the life-breath itself the Sāma Veda
Though the Veda is full of Jñāna, today we revere it as a thing of words. The Bṛhadāraṇyaka Upaniṣad teaches well that our speech itself is the Ṛg Veda, the Manas the Yajur Veda and the life-breath the Sāma Veda. ‘The Veda, the Vedāṅgas and the knower of the Veda, all three are I Myself’: so runs the word of the Teacher of the Gītā. But, unable to recognise the eternal truths, unable to understand the sacred principle of Jñāna, we are forgetting our humanness through unworldly desires in a worldly life.