In plain words
This is what the Smṛti has shown as svarūpa and svabhāva. One is svarūpa, the second is svabhāva. This sun has two svabhāvas. Shining is one svabhāva. Giving heat is the second svabhāva. In the same way, the Ātma has two svabhāvas. One is to shine; the second is to spread what has shone. In our home we set a lamp. The lamp is one! It stays in one place. But its light spreads through the whole room. In the same way, the svarūpa is one. That is the svarūpa of the Ātma. That alone is the eternal truth. This the Smṛti called ‘Satya, Jñāna, the infinite: that is Brahman’. What spreads the radiance of this Jñāna everywhere is svabhāva. The Smṛti has taught that this svarūpa has the form of the atom. No substance can be found in the world that is not made of atoms. It is present in all substances in the form of the atom. That is why it has taught that God is all-pervading. God, who is in the form of the atom, appears as the vast. This atomic form has been given the name ‘Dharma’. This Dharma pervades all substances, yet gives room within itself to not a single substance. Under no circumstances does it take any substance into itself. It is itself blended into all substances. It is to such an atomic form that the name ‘Dharma’ was given. The principle that pervades all substances they called ‘Dharma’. For this world of Prakṛti, every substance is essential! Though the forms appear different, the divine principle within them is one. It is this Dharma that teaches that oneness. That is, to be undivided in diverse forms. This is a silver tumbler. We could change it and make it into a cup, or turn it into a plate, or turn it into a spoon. In this way there is every scope to change the form. But though the forms change, the silver has not changed. It stays silver for ever. So what shows forth the divine form is Dharma. What makes oneness shine in all forms is Dharma. This is what the Veda has taught as the root substance on which all rests. This root support is the root support of every support.