In plain words
In these villages, in the daily life of olden times, not only on festival days but on the other days as well, at the crops, at the kolāṭam, at the gobbeḷḷu, at the weeding and at the reaping, they would sing these songs and know joy. Araṇya-gāna. In the araṇya-gāna, grazing their cattle and singing fearlessly at the top of their voices, they would spend this time in joy. In these forests they took only the natural sound for their śruti, trusted these very trees and rocks to be their tāḷa, and freely sang the songs of God in the woods. The fourth is ūhā-gāna. These are today's cinema songs. In the cinema, imagining as if they were weeping, in these weeping songs, yek yek.. as though saying so, a few sobs are put on show and go about. There is no real weeping. Imagining weeping, we do it in such a way that it sounds as though someone wept. Imagining laughter, and showing it to others as nothing but an artificial laugh. Imagining excitement, and making that excitement show upon others. In reality there is no weeping, no excitement, no laughter. They are nothing but ūhā-gāna. Ūhā-gāna means songs in which one experiences, becomes one with the feeling, rejoices oneself, and through that gladdens others too. This Sāmaveda gave these four kinds of singing to the world.
The chief thing in all of these is the Praṇava. There is no place without the Praṇava. There is no time when the Praṇava is not heard. We cannot stay apart from the Praṇava even for a single moment. In the throat of every living being too, the Praṇava itself dwells. What is everywhere is the Praṇava itself. The Praṇava alone is the root of all sounds. It established that such a form of the Praṇava is itself Brahman. So they called this very thing ‘ekākṣaraṃ brahma’. That one syllable is Om. Ekākṣaraṃ brahma. That Om itself is the form of Brahman. It said that the one syllable is itself the form of Brahman. In short, Om and Brahman are merely words for each other; the two are one. They are not different. Just as space is all-pervading and fills every place, so too Brahman fills every place and is all-pervading: we must recognise this truth. While this was so, another word came: ‘ayam ātmā brahma’. This Ātma too is the very form of Brahman. So Om, Brahman and the Ātma, all three, are of one undivided form. Every man goes through four states in his daily life.
They are svapna, jāgrat, suṣupti and turīya. Jāgrat means this whole visible, fashioned world, made up of the five elements, the five prāṇas, the body and the antaḥkaraṇa. Manas, Buddhi, citta, Ahaṅkāra. It is made up of these 19 faces. To it they have added the five kośas as well. This visible, fashioned world is made up of twenty-four principles. That is, in the waking state it exists in gross form, as what is seen. Without the Ātma, neither this world nor the gross can be experienced. That is why they gave this Ātma the name Viṣṇu. Not only this: in the belly of all beings too it reduces everything to ash, protects everything and stands as the fire; this Vaiśvānara too they named the Ātma.