In plain words
So to recognise the truth that what is in all living beings is the Paramātma, and to act on it: that is the right inner meaning of this Satyavati sādhana.
Next, the Aṅgavati sādhana. That is: the five elements exist. Space, air, fire, water, earth. In each of these five God takes on a different form, and in each He dwells as a different aspect. In the power of Prakṛti called space He dwells as the form of sound called Oṃkāra. The support of sound, the abode of sound, is space itself. So the form of the Praṇava has come forth from space. Air. The power of life is held within it. That is what they call oxygen and hydrogen. This oxygen is the very power of Consciousness of the air. In the air God dwells as the form of life. Anyone at all notices this in daily life. When someone faints and falls, we tell people to move off a little and fan him. The experience of it is that through that air the power of life springs up in him. So in the air God dwells as the power of life.
In fire He dwells as the power that warns. Wherever there is even a little fire, we take great care. Knowingly or unknowingly, the instant we put a hand to it, care rises up in us. In fire He dwells as the form of vigilance.
In water He dwells as the power of awareness. That is what they called ‘Awareness is Brahman’. This awareness comes to us only through water. When someone faints and falls, they give the one who has fallen water to drink. They sprinkle water on his head. This brings back a little of the power of awareness.
The fifth is Prakṛti. In Prakṛti there is the power of consciousness. So the power of awareness, the power of vigilance, the power of consciousness, the power of sound and the power of life: these five are all forms of God. They have said that those who believe the five elements to be forms of the Paramātma and worship them are the sādhakas of Aṅgavati.
Anyavati. The third. Those who worship God taking certain marks and certain emblems as their support. Taking certain marks, such as ‘Īśvara means nothing but the trident-bearer, the ḍamaru, the third eye’, they go on thinking that these are Śiva's form. They keep in mind that Śrī Rāma means the one who bears the Kodaṇḍa bow. They say that Kṛṣṇa means simply the one who holds the flute, the one who wears the peacock feather. In this way, to think of each thing as the emblem of one form: that is Anyavati.
Next, Nidānavati. This is the sādhana that, in the world today, every man commonly takes part in. It is
listening, singing His praise, remembering Viṣṇu, serving His feet, worship, salutation, servitude, friendship and offering of the self.