In plain words
The cow turns her blood into milk and gives it to us. She builds up for us a well-nourished body. So the cow is our first mother. God holds man in His heart, protects him and guards him in many ways. In just the same way the earth too holds man in her heart and goes on protecting him in the proper way. So the earth too is a chief mother for us. In all the limbs of our body too, as the form of rasa, in the form of a deity, it goes on protecting this body. That very divine power has a title: Rasasvarūpiṇī. That very god they have also gone on calling Aṅgīrasa. So the deities who protect all the limbs of our body as the form of rasa are mothers to us too. And the great ṛṣis, who made many searches and much scrutiny and in many ways gave us an exemplary śāstra on the matters of this world, what is not to be done, what is to be done, what is enjoined, what is forbidden, what is best for man, what is without meaning, what is the path of the pleasant, what is the path of the good: they too are mothers. And the guru who, in daily life, imparts Sujñāna, Prajñāna and Vijñāna to a man so that his strength and abilities spread across the world is also worthy of our worship. Here it is most necessary that we worship and honour these five, the cow, the earth, the deity, the ṛṣis and the gurus, as forms of the divine.
Yet though all these appear to us as separate forms and names, all five are merged in the one mother. Our mother turns her blood into milk, gives it to the child and nourishes it. This cow dwells in the mother herself. Just as this earth holds man in her heart and protects him, in just the same way our mother gives the child a place in her womb, carries it herself, and goes on securing in many ways the advancement fit for her child. It has taken shape as our mother's heart. In the mother too, the deities who are the form of Aṅgīrasa in every limb keep us aware, ceaselessly, every moment. She takes care, moment by moment, in many ways, of the child born to her, at what minute and in what way the little one is to be fed, and guards her child as the eyelid guards the eye. So the deities who are the form of rasa also dwell in the mother herself. Just as the ṛṣis lay down and decide what is good, what is bad, what is to be done and what is not to be done, so our mother too: ‘My son! You must not do this; this is what you ought to do; you must not go to places like these; to …such places you may go,’ she decides, and so, like the eyelid, she keeps teaching the child its welfare and its good.