In plain words
Śānti has died away, and Satya has grown scarce; the love of weapons has grown great. Selfishness alone is the cause of these calamities: this is the plain truth, the word that tells it as it is.
Satyaṃ, Jñānaṃ, Anantaṃ, Brahma, Akṣaraṃ, Paramātma, Paratatvaṃ, Brahma, Kṣetrajña and the like: all these words are simply synonyms of the Ātma. Names of this kind have arisen in keeping with the influence of place, time, object and circumstance. Every living being in the world longs only for happiness. It pushes sorrow far away. But though man longs for happiness, Śānti and Ānanda, sorrow, troubles and unrest pursue him: what is the inner meaning of this? Sorrow, unrest and fear: all these are only reflections of happiness, Śānti and Ānanda. If there were no sorrow at all, happiness would have no value. If there were no unrest at all, we would not long for Śānti. So they go on together, following one another, keeping in step with one another, moving always in close kinship.
Yesterday we recognised that bhūloka, bhuvarloka and suvarloka, these three worlds, are only the reflections of the a, u and m in Oṃkāra. The Ṛgveda, Yajurveda and Sāmaveda, all three, play the refrain in a, u and m, each in its own distinct notes. Besides that, if we are to attain the principle of the praṇava, the oneness of the three times, there are three paths to it. The first is contemplation of the Name. The second is bhāva. The third is sādhana. By contemplation of the Name one can enjoy the pleasures and riches of the purely physical bhūloka. These are transient; they are unreal. They are momentary. Such transient, momentary pleasures and riches are gained in bhūloka by contemplation of the Name alone. By bhāva. Bhāva means this: taking up the feeling that this world, this moving and unmoving universe, has a divine power called the Creator, holding that feeling as the very support of his life and contemplating it, he reaches the world of the moon.