In plain words
Being subtle within the subtle atom, Being great within the great object, Shining everywhere as the witness of all, The Ātma is Brahman, and Brahman is the Ātma.
On the authority of the Vedas, God shines forth with many eyes, many feet, many heads, infinite in form. When individual being is multiplied by infinity, it turns into divinity itself. Jīva × infinity = God. By multiplying one humanness by manyness, the Veda has been declaring that this very thing is the Virāṭ Svarūpa. By multiplying one human Manas by infinity, it changes into the principle of the Manas of the divinity called Hiraṇyagarbha.
The Veda has been proving the Satya that the Ātma filling the individual and the Ātma of God are both one. In short, given the affection, the bond and the relationship between these two, there is no sense at all in saying that the individual and God are separate. So the man who believes in the fortune of the individual cannot help believing in divinity as well. The one who says there is no God is like one saying of himself that he does not exist. When he exists, God must surely exist. For the shadow alone to be there with no real thing behind it is madness. Only when there is the original called divinity does the reflection called individual being keep appearing in the world. In short, a part of divinity itself has become this image called individual being.
Just as it is plain to us which limbs in which part of our body are doing what work, and what kind of life is moving in which limb, just as a man can tell that a little ant is crawling on his little toe, so too, since the world is a limb of God, God keeps noticing what deeds any man in the world is doing, what sorrows he is in and what frame of mind he is in. We imagine a place where there is no one, but a place where there is no God cannot be found in the world. Through a wish of his that cannot recognise the divinity of God, which fills and pervades everything everywhere, man decides for himself that there is no God. Subtler than the subtle, greater than the great.
Of the five elements, the chief is air. Even while it is all around us, we cannot see it. What madness, to argue that there is no air just because one cannot see it! By this image we can show the divinity, subtler even than such air, of the form of an atom, that is within oneself, around oneself, outside oneself and beside oneself too. So man must recognise this Satya and strive to do sacred deeds in any place, at any time, in any land. Whatever deeds we do, such results alone come to us. While doing sinful things, we imagine that this is merely God's pleasure, or God's prompting. But this is a great mistake. For our sinful and our meritorious deeds, we ourselves are answerable, not God. Only when the nurture of humanness is set on the sacred path does it become possible to understand this principle of the Ātma called divinity. A small example. If we look into a mirror and bow, that bow comes back to us alone. Through the reflection in that mirror. If in that same mirror we make faces at the reflection, the reflection makes faces back. So, whatever we do, it keeps bearing fruit for us as its own reflection. In science this may also be called Newton's laws of motion.
Since we are human beings living in the world of nature, we must try as far as we can to do only sacred deeds in that world and to live a sacred life. We must truly enquire what in the world is great. Truly, faith is very necessary. Only through faith in God must we do rightly all that we have to do.
Here, some other contrary things happen. Man does not like the path of untruth. Yet he speaks untruth. He does not like doing injustice in the least. Yet injustice goes on happening. He has no wish at all to act against Dharma. Yet he practises what is against Dharma. Some very powerful force keeps pushing him to it. What is it? In man there are three kinds of guṇas. The sattva, rajo and tamo guṇas. But these two, rajoguṇa and tamoguṇa, keep holding man in a wickedness that makes him forget his humanness.