In plain words
In the house of Kāmāvadhāni, who had learnt the Veda and studied it, not even one son recites the Veda. Because they did not teach even their own sons in this way, a kind of unbelief has been arising among the public. "If the Veda is so great, why should they not teach it to their own sons?" So, because it is used as some kind of field of trade, the idea that it has no greatness of any kind has been growing in the world. Today we must refute such false notions and keep proclaiming the truth that the Veda is great, the Veda is everything, the Veda is the very form of the Paramātma.
Every karma of the people of Bhārata is bound up with the Vedas. Only when the karmas linked with the Veda are done does the pain within them go, and we can experience Ānanda. They describe the Veda, they teach it, and they proclaim its greatness and its glory in many ways; in those very people there is no unbelief. We must believe this Veda to be sacred acts laid down for the purification of the citta.
Though one has learnt by rote the Vedas and the Vedāṅgas, though one has recited verse and prose as well, if there is no purity within, he comes to ruin.
Without purity within, in this way, what gain is there in reciting any number of Vedas? Though the Vedas are sacred, we do not reach the goal by uttering them. Though they be the five delicacies and pāyasa, if we keep them on a plate and merely remember them as the five delicacies and pāyasa, our stomach is not filled. However precious the medicines, our illness is not cured merely by our sitting and reciting them. However brilliant the lamp, if we sit merely thinking of it, the darkness does not leave us. We must put it into practice, a little at least, experience it, enjoy it, and pass it on to others. Further, we must try to pass it on to other lands.
Because we took this Veda to be the property of a few and spread such teachings, saying that others had no right to recite it, the Veda has gradually been losing its standing. So even if one does not chant what is called the Veda, every vipra must stand ready to proclaim to the world the inner meaning of the Veda and the excellence of the Veda.
The thought of telling it does not arise in themselves, yet they cannot bear to see others tell it.
They do not tell it themselves. They do not let others tell it. And if we turn to svādhyāyana, they resort to many more kinds of interpretation. This is not the right path. This is not the path of Satya.