In plain words
In however many ways you change this form, you cannot change the silver in it. In the same way, take any substance you like. This is a substance (a handkerchief). In this too there is dharmabhūta-jñāna of atomic form. Even if you burn it to ash, there is in it the atomic form called ash. The forms have changed, but the principle of the Ātma, the dharmi of atomic form, has not changed. That is precisely why the Vedas have been calling it nitya and Satya.
This body too is made up of many substances. In every body there are substances of many kinds. Forms and names keep changing, but the dharmibhūta-jñāna, the principle of the atom, has not changed. In every human being the forms and names called youth and old age keep changing, but the divine principle of the Ātma, bearing the dharmibhūta-jñāna, keeps shining in all with the principle of Brahman. Through the differences among substances we forget what is real, and lose ourselves in the substances themselves.
To turn padārtha into parārtha is what makes humanness special
Embodiments of Prema! Padārtha is not what matters. To turn every padārtha into parārtha: that is what makes humanness special. Gold may be one. The ornaments may be of many different forms. In the same way, human natures may differ. But when you look into the oneness in them all, it becomes plain that the principle of the Ātma is one alone. All are equal. Differences arise only in the time between, but death and birth are the same for all. From the emperor down to the outcaste, no one comes at birth wearing even a scrap of cloth. At the time of going, no one leaves even the least address behind. When in these two the bodily nature of all is one, there is not the slightest doubt in saying that the principle of the Ātma too is the same.
Who is whose, and for how long do these ties of kinship last! Yet, while we are here, to fulfil our duty is the chief Dharma of humanness. Each person, once he has settled on his duty, must carry it out well. For happiness here, the learning that wins gold; for happiness hereafter, Brahmavidyā. Truly, though everything is born of Brahman and the whole world rests on Brahman, Brahman is not troubled in the least. A snake has poison right in its mouth. With those very teeth it eats many things. But does its own poison trouble it? A scorpion has poison right in its tail. Yet does its own poison trouble it? In just the same way, though Prakṛti is divinity's own form, divinity stays without any tie to it. This trouble is only for human beings who have vāsanās for the objects of the senses, are filled with delusion and are bound by ties of kinship; why should such troubles come to God, who has no tie of any kind and abides in the oneness of being all Himself? If we set up a hundred mirrors around a room, in all hundred we see only our own reflection. Seeing these hundred reflections, are you gripped by fear and confusion? You think, ‘These are all mine.’ In the same way, the One reflected in all these mirrors called bodies is God alone.
The one principle of the Ātma is in all three, the dehātma, the jīvātma and the Paramātma
The Śrutis have divided it in three ways, as ‘dehātma’, ‘jīvātma’ and ‘Paramātma’. What is the relation among these three?