In plain words
It pervades humanness everywhere.
God has the name ‘He whose form is air’. In this world no place is to be found that air does not enter. In the same way, divinity pervades everywhere. Why is man unable to recognise the God who is within him, outside him and everywhere? He himself is all, and yet he cannot recognise himself: what ignorance! Thinking that God is in some special place, man tries to behold Him. When he himself is God, why search for God outside? When the five elements, forms of God, are shining within him, what a fool is the one who tries to search for God outside! What a madman! Divinity is in every living being. Without divinity no living being can live. The life-breath that moves through every nerve of living beings is itself the form of God. That itself is “Prajñānaṃ brahma.”
“Ayam ātmā brahma” is the second mahāvākya. It can also be put as I am Atma, Brahma. The third is “Tat tvam asi”. ‘Tat’ means what is outside, ‘tvam’ means what is inside. The very divinity that moves within and without is oneself. “Pervading all of it, within and without, Nārāyaṇa abides”: the Caitanya in man is itself the form of God. What is within a man is the very thing he sees outside. When the ‘reality’ is in himself, to scramble after the ‘reflection’ is sheer madness, is it not! He himself is the ‘master’ of the five elements, water, fire, air and the rest. If man is to recognise this nature of his, first of all he must bring the mind under control. Master the mind, be a mastermind. Over the mind he must stand as master, and not be its servant. He must regard the mind as his servant. He must not depend on the words of this ‘servant’. You know how many sorrows Kaikeyī fell into by listening to the words of her maid Mantharā. So to depend on the mind is a great mistake.