In plain words
So from those days mothers have been called 'Nāda-bindu-kalā-svarūpā'. The form of these three, nāda, bindu and kalā, is itself the form of man. What is nāda? A mighty sound arose from the union of the two, prāṇa and vāyu. It has been said that the form in which prāṇa and vāyu are blended together is itself Oṃkāra. Then, through the saṅkalpa of body, prāṇa and Manas, it took on the form of Buddhi. This very Buddhi has been called a kind of bindu. The Oṃkāra nāda, through the joining of body, Manas and Buddhi, took shape as bindu. All that remained is one thing alone: kalā. The form of God reflected in the Buddhi is itself named 'kalā'. So man is the very embodiment of these three, nāda, bindu and kalā.
The Ātma-tattva is that which is beyond nāda, bindu and kalā
They have been worshipping humanity as the form of body, prāṇa and Buddhi. But who is the Ātma? The Ātma is the very form of Saccidānanda, beyond the three. The Ātma-tattva is that which is beyond nāda, bindu and kalā. So the ṛṣis of those days said, "Nāda-bindu-kalātītā namo namaḥ." The One who is beyond is God. Today bindu and kalā serve only for the creation of Prakṛti. But nāda, bindu and kalā have no authority whatever to bring into it the power that is beyond. The potter mixes the two, clay and water, and makes pots and trays. But merely by making a pot, does he become the Creator? No, no. The divinity called Godhead enters this body and, through it, has been giving consciousness to this divinity. The spiritual principle is what serves good deeds, good conduct and good actions. The spiritual is that which brings about purity of the citta and clarity of the citta. But it is not complete with this alone. The heart must be pure. Without purity of the heart, neither purity of the citta, nor clarity of the citta, nor expansion of the citta can come about at all. Creepers called bad qualities and bad conduct keep twining round this heart. You must not give it any room at all. A creeper that has once twined round a tree grows and grows and in the end covers the tree itself.