In plain words
That there is a Divinity that is the root of this gross world: that itself is a great bhāva. The world of the moon means this: by this bhāva he enjoys the Śānti and happiness of the kingdom of the mind. By remembrance of the Name he enjoys the Śānti of bhūloka, and by contemplation in bhāva the praśānti experienced in the kingdom of the mind, and step by step he enters sādhana. By the power of this sādhana he attains suvarloka. Suvarloka means the world of the sun. The world of the sun means the divine principle of the Ātma itself, joined with Prajñāna and Vijñāna. It is Jñāna itself, mingled with divine vision. In the Jñāna that is oneness he enjoys supreme Śānti. Bhūloka and bhuvarloka belong to the lower Brahman, and suvarloka belongs to the supreme Brahman. So bhūloka and bhuvarloka, both of them, belong only to this world, physical, worldly and momentary, a world fashioned from what is seen. Bhūloka is the gross. Bhuvarloka is the subtle. The gross is the body. The subtle is the mind. Bhūloka and bhuvarloka are what concern the body and the mind. But suvarloka belongs to the level of the Ātma alone. Through this remembrance of the Name, bhāva and sādhana, these three worlds are attained. Thus, when man practises the sādhanas of all three, he attains the supreme Śānti that lies beyond bhūloka and suvarloka. To attain such a holy state is itself man's chief goal.
While the sage Pippalāda was giving an answer of this kind to Śibi, Satyakāma rose and said, ‘Swāmī! All the śāstras teach that there is a Puruṣottama, perfect in the sixteen kalās. Who is this Puruṣottama, perfect in the sixteen kalās? What is meant by these sixteen kalās? Where are they found? Answer these and bring Śānti to our minds,’ he prayed. Pippalāda, smiling: My son! Satyakāma! This Puruṣottama, perfect in the sixteen kalās, is not somewhere else. He is in every man, in the form of consciousness, ever enjoying Ānanda. He alone is Sat. He alone is Cit. He alone is Ānanda. That is, being, awrness, and bliss. Being means He who never changes and makes no change, remaining Himself true and eternal. He who recognises perfection is Cit. He who experiences through these two is the embodiment of Ānanda. The oneness of these two is itself Ānanda.