In plain words
The whole world is made of nāda, bindu and kalā
This principle of Oṃkāra was formed from a threefold creation: nāda, bindu and kalā. So this Oṃkāra has the form of nāda, bindu and kalā. Nāda is the mighty sound of the vital breath itself! That is, this Oṃkāra is the roar that carries the principle of prāṇa. Prāṇa, apāna, vyāna, udāna and samāna are the forms within the principle of prāṇa. These five took shape as the five elements. Nāda is the form the vital breath takes as sound. The bindu in it is the combined form of body, Manas and Ātma. Its kalā is the reflection of the Paramātma that is reflected in the Buddhi. This form of nāda, bindu and kalā pervades the whole world. But what is its use? Nāda, bindu, kalā: all three are only forms of Māyā! The letters a, u and m too are only forms of Māyā! The principles of prāṇa, Manas and body too are only drops of Māyā! That is why the ancient ṛṣis said, ‘Tasmai namaḥ.’ That is, divinity alone pervades the whole world, without being bound to any one form! Later, yogis prayed. ‘Nāda bindu kalātīta namo namaḥ.’ ‘Nāda bindu kalātīta: O Paramātma, beyond these three! To You, a salutation,’ they said. So the whole world is made up of nāda, bindu and kalā.
Satsaṅga is to make the consciousness called Sat, which is within all, all-pervading and all-powerful, the support of one's life
But how can man recognise these principles of nāda, bindu and kalā? For this, they said, ‘Satsaṅga’ is essential. Today, in the worldly view, we think Satsaṅga means ‘good company’. That is not the right meaning. ‘Sat’ means that which can stand forever, in all three times! To form a bond with this Sat: that, they said, is Satsaṅga. That is, Sat is the power of consciousness that is in all beings. We must not call the consciousness in one individual ‘Sat’.