In plain words
Satyavatī, Aṅgavatī, Anyavatī, Nidānavatī: such holy names they set up, and by the very form of those names the ancients went on making their lives fruitful.
Satyavatī means this: in every single drop of milk there is butter. In whatever part of the milk you look, this butter reveals itself. In the same way, in the vessel called this world, in each and every one of the living beings within it, the Ātma principle called divinity is present in the form of butter: that was the faith of the people of those days. There is no way for the Ātma principle to be absent from any being at all. She received the name Sarvabhūtāntarātma, a name true to its meaning. She went on showing that the Ātma principle present in all beings is one and the same. ‘Ekaṃ sat viprā bahudhā vadanti’: what exists is only one, yet many people have gone on experiencing God by many names.
Anyavatī means nothing but the divinity that is the very form of the five elements. Sound, touch, form, taste and smell. These five elements shine equally in all beings, from the man of crores down to the man too poor to eat. No life without these five elements is to be seen in the world. In any country, in any age, the five elements alone are the chief life-breaths. So, for the whole world too, they went on worshipping this very form of the five elements under the name Anyavatī.
Aṅgavatī: this Aṅgavatī went on making known a sign for each form. As for Īśvara, they spoke of Him in many ways, with certain marks: the bearer of the trident, the three-eyed one. She went on teaching, setting up certain special marks: the one who is three-eyed, the one who bears the trident, the one who holds the ḍamaru: he is Īśvara. As for Viṣṇu, this Aṅgavatī went on showing and teaching the principle that He is the one who bears the conch, the discus and the mace, the very form of adornment.