In plain words
When we wish to become this Puruṣottama, we must enter into good deeds, good feelings and good thoughts. Once we have recognised the One, we have recognised everything. It was just this: the sage Śaunaka went to Aṅgīras: ‘Swāmī! Knowing which do we come to know all things, seeing which do we come to have seen all things, experiencing which do we come to have experienced all things: what is that divine, glorious principle?’ he said. Then Aṅgīras spoke. ‘My son! For this there is no learning other than Brahmavidyā,’ he said. All the kinds of learning of today are worldly learning. Today painting, music, literature, sculpture, and botany, zoology, physics and chemistry besides: all these are worldly arts. We think that all these kinds of learning are only for knowledge. No. No: if we look closely at the situation today, all these kinds of learning are turning into learning for food, learning for the belly. We must recognise the truth that learning is for knowledge alone. Only then do we come to have attained this Brahmavidyā. What is this Brahmavidyā? Worldly learning is only what the eye sees, what the ears hear, what the mind feels, what … the senses. But Brahmavidyā is not seen by the eye, not heard by the ears, not felt by the mind; it does not charm the heart; it keeps yearning for the Ātma. You must recognise only such learning of the Ātma. When does such learning of the Ātma come to us? It comes to us only in the state of perfection in the sixteen kalās.
That is why they said Satyaṃ Jñānaṃ Anantaṃ Brahma. Satyaṃ: Satya means what does not change. What nothing can set aside in past, present or future is Satyaṃ. Jñānaṃ. The vision of non-duality is Jñānaṃ. What makes us recognise the principle that is not two is Jñānaṃ. Anantaṃ. Wherever we look, it fills everything, without the change that says, ‘What is here is not there.’ Brahma means what makes all things spread forth. This is just what Aṅgīras taught the sage Śaunaka. Who is this Aṅgīras? We think they are all sages of some kind, and we keep reading them as stories in the purāṇas and itihāsas. They are forms of the rasa of the good feelings that drive away man's sufferings. This is Aṅgīrasa. What does Aṅgīras mean? Pervading every limb, perfect in the sixteen kalās, he goes on protecting every limb. That is exactly why God is the embodiment of rasa. Rasa flows in streams. Melting the sixteen kalās and making them flow toward the Ātma, it experiences the divine world. So Aṅgīras means the very embodiment of Prajñāna within us. This Prajñāna is in the body, in the mind, in the antaḥkaraṇa, in the senses, in the prāṇas, in our karmas: in everything.