In plain words
That is why they have called Him maha-anu-bhava, Mahānubhāva. In the way of the world we take mahānubhāva to mean any of our elders at all, thinking, ‘That mahānubhāva did it.’ Mahānubhāva means God alone. This word truly belongs to the Paramātma alone. He who is in the atom and in the vast is called Mahānubhāva. This very One is aṇoraṇīyān mahato mahīyān; mahā means great, aṇu means small. He who is in both of these is Mahānubhāva. So no one can describe the divinity that is everywhere as this or that. In every object in the world, Sat, Cit and Ānanda lie hidden within. Then there are two more: form and name. Of these, Sat, Cit, Ānanda, form and name, the first three are God's own forms. Form and name are forever changing. So the things that change are forms of Prakṛti.
All these changing forms of Prakṛti abide merged in Sat, Cit and Ānanda, which are lasting and eternal. This Sat-Cit-Ānanda is man's true nature. But forgetting his own nature, he takes the outer, impermanent, unlasting, changing names and forms to be Satya, and goes on living his life by them. Because the first three, Sat, Cit and Ānanda, are all eternal, they have also called them Satya. Satya too is one of God's names. All that we reflect on in God has its likeness in every man. Every man is the very form of God. Every object too is the very form of God. Nothing that is not this form of God can be found in this universe.
The whole universe is filled with Hari; Hari is the universe itself; what need is there of doubt? There is no substance not filled with Hari, not one atom, if you look closely.
Prasad asked Me to explain God clearly. Some say, ‘There is none, there is none.’ Others say, ‘There is none; there is.’ Still others say, ‘There is, there is.’ Those who say ‘there is, there is’ do not themselves know what there is. Those who say ‘there is none, there is none’ do not know what there is not. Those who say ‘there is’ and ‘there is none’ know neither. From ancient times they have called those who say ‘there is’ āstikas, those who say ‘there is none’ nāstikas, and those who say ‘there is and there is none’ āstika-nāstikas. Āstikas and nāstikas differ in name only; the two are one. The nāstika is a bud. The āstika is a flower in bloom. The flower in bloom gives its fragrance to many and gladdens them. The bud that has not opened gives its scent to no one.