In plain words
As the resolve, so the conduct. As the conduct, so the fruit. As the fruit, so the goal. The power of the resolves is the main thing in life. So every man must make the right effort to develop the highest resolves, to enjoy the highest fruits and to reach the highest goal.
What the eye sees, what the ears hear, what moves the body, what makes the mind forget, what makes the heart blossom: that is this world. This world, shaped as what is seen, is called viśva. Viśva + m = viśvam. Viśva means that which pervades. The principle that pervades is called viśva. He who pervades the viśva is Viṣṇu. The universe is the effect. Viṣṇu is the cause. The bonds of effect and cause: they are forms of the feeling of the one Self. This very universe is made known by many names: Virāṭ, Vaiśvānara, Vairāgasuta. This world of many forms and names is called Viśva. He is the very Virāṭ-svarūpa. He is the very Virāṭ-svarūpa. This divine principle, which in every being holds to itself as "I, I", is Vaiśvānara. The principle that shows itself in a special way is called Vairājasuta. In short, the universe itself is the form of Viṣṇu. He who has the qualities of pervading is Viṣṇu. God is another name for good qualities. God has six qualities, aiśvarya, Dharma, fame, prosperity, Jñāna and Vairāgya; now, what does aiśvarya mean here? Jñāna too is aiśvarya. Health too is aiśvarya. Riches and wealth are aiśvarya. Ānanda too is aiśvarya. Learning too is aiśvarya. Strength too is aiśvarya. Everything is aiśvarya. God is the embodiment of every aiśvarya.
Next, Dharma. What is this Dharma? The individual's Dharma, society's Dharma, the nation's Dharma, the Dharma of the world, the body's Dharma. All of these are joined with Dharma. But they divided the principal Dharmas into two. One is para-Dharma. The second is sva-Dharma. Many have taken sva-Dharma in a wrong sense and have gone on believing it to be some caste Dharma or religious Dharma. For kṣatriyas the kṣatriya Dharma, for vaiśyas the vaiśya Dharma, for brahmins the brahmin Dharma, for śūdras the śūdra Dharma. This can never be its right meaning. Sva-Dharma means nothing but the Dharma of the Ātma. To follow this alone is the chief duty for man. Para-Dharma means the Dharma of the body. In outward life, all these actions done for a livelihood, with the highest goal of life kept in view, are para-Dharma. In para-Dharma, fear and bewilderment go together. Whether success or failure will come of it, or blame and reproach: with doubts like these, with fear and bewilderment, man lives in para-Dharma.