In plain words
We must think of everything as full of God. Its fundamental principle is one alone, and that is oneness. That itself is the Ātmatattva. That itself may be called Brahman. Men, each going by their own place, create many names for it. What is in this tumbler is water. Telugu people call it ‘nīru’. Tamils say ‘tanni’. The English say ‘water’. Hindi speakers say ‘pānī’. Sanskrit speakers say ‘vāri’. Though the names differ, the water is one! In the same way, all the things and all the living beings seen in this world of the moving and the unmoving are the very form of Brahman! But going by their shapes we speak of it by many forms and names. Troubles and joys do not exist apart.
If the support itself is not there, where is what rests on it?
Trouble and joy, the two, stay together; no one has the power to pull them apart; joy on its own we shall nowhere see; when trouble bears fruit, they call it joy.
What is joy, and what is trouble? These two rest only on our feelings; troubles and joys do not exist apart. But now and then, through the feelings of Prakṛti, many differences appear in this physical world. All these are marks of pravṛtti, not principles of nivṛtti. Every being, every creature, tries to grow only on the path of pravṛtti and makes no effort at all in the matter of nivṛtti. He takes the very thing that rests on the support to be the eternal Satya. If there is no support, where is what rests on it? The green tree that is seen has for its support the roots that are not seen. The building that is seen has for its support the foundations that are not seen. The foundations are not seen. The roots are not seen. Yet the unseen alone are the support of these things that are seen. What gives us all our feelings, all our sorrows and all our joys is the unseen, not the seen.