सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् | सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति
sarvataḥ pāṇipādaṃ tatsarvato.akṣiśiromukham . sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati
那（应被知晓的）遍布双手双足，遍布双眼、头颅和口舌，遍布双耳，遍及一切众生而存在。
That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
祂（场的知晓者，即至高梵）遍及世间万物，以自身充满并环绕着这个世界。祂遍布宇宙，包罗万象。在前一节中提到，应被知晓的“梵”既非存在亦非非存在。有人可能会认为它是不存在的虚无。为了消除这种误解，主在本节中说，应被知晓的“梵”遍布双手双足等。它引导心智和感官履行其各自的职责。这仅是“有相梵”（Saguna Brahman，萨古纳布拉曼，即具有属性的梵）的显现面向。正如火车司机驾驶火车，应被知晓的“梵”或场的知晓者也驱动着身体这台机器。它是内在的统治者，是最内在的“我”（Atman，阿特曼）。它是这个世界、身体、心智、生命力及感官的支撑、基质或基础。通过身体、心智和感官等限制性附加物的存在，可以确定或指示“梵”的存在，因为在它们的活动背后必然存在自我意识。那么，你怎能称它为不存在呢？正如绳索不受幻象中叠加的蛇的属性或缺陷影响一样，至高梵（场的知晓者）也不受叠加的世界、身体、感官、心智和生命力的影响。只有一个共同的意识是永恒的、自发光的、遍布一切的。那个共同的意识就是至高梵。身体、心智、感官和生命力本质上是无意识的，但它们被“梵”推动而行动。它们仅仅因为“梵”或场的知晓者的存在而行动（这些限制性附加物是幻象）。因此，它们呈现出意识的表象，就像铁块在磁铁存在时呈现出磁性的表象一样。整个世界都叠加在“梵”之上，如同绳索上的蛇。这被称为“叠加”（Adhyaropa，阿迪亚罗帕），并通过“否定”（Apavada，阿帕瓦达）的方法（Yukti，尤克蒂）予以消除。本节引自《白骡氏奥义书》（Svetasvataropanishad）3.16。
He (the knower of the field or Para Brahman) pervades everything in this world. He fills and surrounds this world with Himself. He abides in the universe enveloping everything.In the previous verse it is said that the Brahman Which is to be known is neither being nor nonbeing. One may think that It is nonentity or void or nothing. In order to remove this misapprehension? the Lord says in this verse that the knowable has hands and feet everywhere? etc. It directs the mind and the senses to do their proper functions. This is only the manifest aspect of Saguna Brahman (Brahman with attributes).Just as the enginedriver drives the engine? so also the knowable or the knower of the field drieves the bodyengine. It is the Inner Ruler. It is the innermost Self. It is the support? substratum or basis for this world? body? mind? lifeforce and the senses. The existence of Brahman is determined or ascertained or indicated by the existence of the limiting adjuncts? viz.? body? mind and senses? because there must be selfconsciousness behind their activities. How can you call It nonexistence thenJust as the rope is not affected by the alities or the defects of the illusory superimposed snake? so also Para Brahman (the knower of the field) is not affected by the superimposed world? body? senses? mind and the lifeforce. There is only one common consciousness is eternal? selfluminous and allpervading. That common consciousness is Para Brahman.The body? mind? senses and the lifeforce are by nature insentient. But they are moved by Brahman to action. They act on account of the mere presence of Brahman or the knower of the field. (The limiting adjuncts are illusory.) Hence they put on the semblance of consciousness? just as the iron piece puts on the semblance of a magnet when it is in the presence of a magnet.The whole world is superimposed on Brahman like the snake on the rope. This is called Adhyaropa. It is sublated by the method (Yukti) of Apavada (negation or denial).This verse is taken from the Svetasvataropanishad 3.16.