In plain words
Every man is Avyākṛta itself. Because we have entered such a narrow path we cannot understand the infinite principle.
Body × infinity = Avyākṛta Mind × infinity = Hiraṇyagarbha Life × infinity = Avyākṛta.
These three belong to gross, subtle and causal. What belongs to the body is the Virāṭ form. What belongs to the mind is the Hiraṇyagarbha form. What belongs to life is the Avyākṛta form. These three are joined in one human being. We should not think that Hiraṇyagarbha is somewhere else: Hiraṇyagarbha is at the level of our mind. The one whose form is Virāṭ is in our very shape. The elements, sound, touch, form, taste and smell, are not only in the world; they are in our body itself. So the country is the very reflection of the body. Reflection of innerbeing is God. Prakṛti. Our body itself is Prakṛti.
In some books the body is called Prakṛti. The whole body is made of earth. This is Prakṛti. Our in-breath and out-breath are the very form of air. This is the shape of air. This is the second of the five elements. The third is fire. When we enter into the doing of karma, when there is movement, fire begins from this very movement. A small example. If we take some exercise, the body grows hot. We need not go that far. If we just rub the two hands together a little, like this, heat begins there. So heat is in our very body. Fire arises in our very body. Water: the body is water through and through. If we run a little, sweat breaks out. So our body itself is the ground of this water. In the same way, because the five elements are in our very body, they called it the Virāṭ form. All powers are in our very body. Powers that are not in man we do not find in the outer world. But because man's sight seeks only outward sight, he imagines that what is not in outward sight is not in him. All that is in him we can see in outward sight. Through attachment, fear and hatred we forget our own true form. This is simply so: in the state of sleep we ourselves are our own witness.