In plain words
Apart from touch, it cannot hear. It has no power of hearing. The third is fire. Its aspect is the eye. It can see, but it cannot touch. The fourth is water. This is the jihvā. The tongue. It can taste, but it cannot see a person. The aspect of Prakṛti is the nose. It can smell, but it cannot taste. But because they are reflections of these aspects, each has taken in only one quality. But the form of the five elements in their collective form is the antaḥkaraṇa. The antaḥkaraṇa has the right to experience all of sound, touch, form, taste and smell. So the antaḥkaraṇa is what concerns only sound, touch, form, taste, smell and the rest, the jñānendriyas. Now, if you inquire whether these jñānendriyas are outside the body or inside it, they are both inner and outer in form. If only the ear, the karmendriya, is there, and the power of hearing, the jñānendriya, is lacking, there is no use in having the ear. If the power of hearing, the jñānendriya, is there and the ear, the karmendriya, is lacking, this too cannot hear. The form in which jñānendriya and karmendriya are joined is the principle of the individual. They have put Loud speakers outside. The Loud speaker may be there, but if there is no mike here, the Loud speaker is of no use. With the speaker there and no mike here, it is of no use. So here, the form joining the two, mike and speaker, is what carries what is here to there, and what is there to here. That is why this wealth of the sattva guṇa, which is pure sattva, is sound, touch, form, taste, smell and the rest. These belong to the sattva guṇa alone.
The form of the collective five elements of the rajo guṇa is prāṇa. If the antaḥkaraṇa is the five-element form of the sattva guṇa, the five-element form of the rajo guṇa came as prāṇa. Here, in the creation of the rajo guṇa, among these five elements, the point of ākāśa in its individual form is the mouth. Next, air, the second element. The point of this air in its individual form is the hand. In the creation of the rajo guṇa the third element is fire; the creation of fire in its individual form is the foot. Of the fourth and fifth, water and Prakṛti, the creation of the individual is the places that pass out faeces and urine. Here is something to recognise well. In the creation of the sattva guṇa, the first creation of ākāśa, which came as an individual creation, is the ear. In the rajo guṇa, the individual creation of ākāśa is speech.