In plain words
This u-kāra principle wears the form of tejas. It makes everything manifest. For it there is no darkness at all. The ma-kāra is the third letter in this Oṃkāra. It goes on showing forth the place of the sūtra. It goes on making manifest the inner being that is in all. Another name for it is Sūtraprāyuḍu. Another name is Antaryāmi. What does that mean! Just as one thread runs through all that is strung on it, so in every jīva this thread called the ma-kāra runs through everywhere. That is why he has yet another name, Sūtrātma. This one has no form. This ma-kāra goes on showing forth such a principle.
Once a-kāra, u-kāra and ma-kāra have joined, a sound is heard. This belongs to this turīya state. This is the Oṃkāra itself. So the Oṃkāra, made of a-kāra, u-kāra and ma-kāra, has four feet. So the Ātma, Brahman and this Oṃkāra have four feet. So it has been showing Brahmā as the four-faced one. They have also set it forth as Śabda-Brahman. Gāna-Brahman lies merged in Śabda-Brahman itself. It has also given many kinds of description of it. Among his eight qualities, the chief is this Śabda-Brahman. Śabda-Brahman does not stay in any one thing. It pervades everywhere. Śabdabrahmamayi, carācaramayi, jyotirmayi, vāṅmayi, nityānandamayi, parātparamayi, māyāmayi, śrīmayi: so it is possessed of eight kinds of power. Only when we install such an Oṃkāra principle in every heart and recognise the truth that oneself, one's sound, one's speech, one's sight, all of it is the Praṇava-nāda, shall we be those who have recognised this Sāmaveda. Only those who have understood this Praṇava-nāda in the Sāmaveda well can become knowers of the principle. Without recognising the principle that is here, we cannot gain this knowledge of the principle through some outward sādhanas.
While the lamp is shining in your own house, why go asking for fire at the house next door?
When the Praṇava-svarūpa, who is the form of the world, is right here, why outward observances, deliberations or sādhanas? We must grow the faith, “Such a God, all-powerful and all-pervading, dwells in me as the form of sound, in the shape of the Praṇava.” That is why it said that, so as not to defile such a Praṇava, we must not waste this power of the Praṇava's form by too much noise and too many words. When we see, it is the form of the Praṇava. When we hear, it is the form of the Praṇava. When we speak, it is the form of the Praṇava. That is why we must not see evil. Never should one hear it, anywhere in the world. Look at the figure with the three monkeys!