In plain words
Though their forms and names differ, the sight of these two is one. One is the right eye. The second is the left eye. These two are separate. But in what they see there is no right and left here: the two see as one. So Ānanda is the very form in which Sat and Cit, these two, are blended. Such Sat, such Cit, such Ānanda is in every man. In this way He Himself holds the sixteen kalās. The śāstras, the Vedas, the itihāsas and the purāṇas have taught what these sixteen kalās are in many ways, made up different meanings, and so brought into man a kind of path to harm. These sixteen kalās are not something we acquire from somewhere else. Space is joined with sound. Through that sound, air comes into being. Through this air, fire and light arise. Through this light, water comes about. The solid state of water itself takes shape as earth. These are the five elements. Prāṇa, apāna, samāna, vyāna, udāna: these are the five prāṇas. These two together made ten. The eyes, the nose, the ears, the mouth and the skin: these are five. Sound, touch, form, taste and smell: these are the five organs of knowing. Together these become fifteen. The mind. It is made of these sixteen kalās. These fill every man. They shine and glow. They laugh and sparkle. In this way we must experience these kalās in a state of fullness. Only those who experienced these full sixteen kalās fully, set them on the path of fullness and attained fullness came to bear the names puruṣa and Puruṣottama. Who is the puruṣa? The puruṣa is not the one who wears pants and a bush coat: the power of consciousness that moves from nail to crown in the city called the body, that alone is called the puruṣa. They named the power of consciousness that moves from nail to crown the puruṣa; the one who takes this person as his support and experiences individuality, the puruṣa; and the divine power that shows itself equally within the collective form, shines, blossoms and reveals itself to the world, Puruṣottama. That is, the embodiment of the individual is the puruṣa. The embodiment of the collective is Puruṣottama. This puruṣa must perform these karmas so that he makes himself worthwhile. Sound, air, light, water and earth: we must trust these five elements as substances of the Paramātma, and … the feeling in a way that makes them worthwhile.