In plain words
In humanness, thinking is one thing and doing is another. Monstrous forces come from who knows where and pitilessly fell to the ground the sparrow's nests of delusion that man builds for himself on the sands of life. Fierce winds blow and fell to the ground the tender buds that have opened their petals. Man cannot understand the nature of these monstrous forces or the nature of these fierce winds; absorbed only in his own desires, he is sinking in Ajñāna. So the fruit that ripens is other than the thought one thought. Only when one experiences, or puts into practice, what one has thought will the result come in fitting measure.
No substance in the world is without atomic energy
The Veda has marked out two principal words. One is nitya, the other svagata. The state that does not change in past, future or present is nitya. That which, staying in one place, spreads the light of Jñāna everywhere is svagata. The one sun stays in one place. But it spreads its light everywhere. A lamp stands in one place. But its light streams through the whole house. In just the same way, though the Ātma is one alone, it spreads its light of Jñāna everywhere. The sun has two qualities. One is light, the other heat. The principle of the Ātma too has two powers, ‘prakāśa’ and ‘pradīpta’. The Śrutis have set these down as ‘svabhāva’ and ‘svarūpa’. The svarūpa is dharmibhūta-jñāna. The svabhāva is called ‘dharmabhūta-jñāna’.
The dharmibhūta is of the form of the atom. The dharmabhūta-jñāna is radiant. This is also called ‘vibhu’.
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.
From its very svabhāva this atomic form has spread through the whole world. It is present in all substances. But nothing else can enter into this atom. The principle of the Ātma, the principle of Brahman, can pervade all substances in atomic form. But no substance can pervade it. The substance in whose atoms the dharmibhūta-jñāna is present stands as a form of the Ātma. In short, since this atomic energy pervades all substances, it becomes clear that all substances are forms of the Ātma.
The reason is this: no substance in the world is without this atomic energy. Because the atomic form called dharmibhūta-jñāna is present in every substance, the body takes on the form of the dharmibhūta. What is called dharmibhūta-jñāna we have turned, as dharmabhūta-jñāna, into our body. So we must recognise the Satya that, since this atomic energy called the dharmibhūta pervades the body through and through, humanness is the very form of the Ātma. However much substances change, the atomic energy within them cannot change.
There is no effect without a cause
This is a silver tumbler. This is dharmabhūta-jñāna. This is the form of the effect. Its cause is silver. There cannot be an effect without a cause. Svarūpa and svabhāva are related as cause and effect.