मया ततमिदं सर्वं जगदव्यक्तमूर्तिना | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः
mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā . matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ
整个世界都由我以我那未显现的形体所遍布。所有众生都存在于我之中，但我却不包含在他们之内！
This whole world is prevaded by Me in My unmanifest form. All beings exist in Me, but I am not contained in them!
“未显现的形体”（Avyaktamurti）是指至高无上的梵（Para Brahman），即那不可见的、但可通过直觉感知的至高无形存在。从创造者梵天（Brahma）到一根草叶或一只蚂蚁，所有众生都安住于超验的至高梵之中。它们没有独立的存在，它们通过作为万物支撑、万物基础的自我而存在。没有任何事物能够包含它。由于梵是所有众生的自我，人们可能会想象它安住于众生之中。但事实并非如此。这怎么可能呢？无限者又怎能被有限之物所包含？梵与任何物质对象都没有关联或接触，正如椅子或桌子与地面、人或书本没有接触一样。因此，它不安住于那些众生之中。那与对象或众生没有关联或接触的事物，不可能像被容器、箱子、房间或器皿所包含一样被包含在任何地方。自我不扎根于所有这些形体之中。它不被任何这些形体所包含，正如以太不被任何形体所包含，尽管所有形体都源于以太。所有众生似乎都生活在梵之中，但这是一种幻象。如果这种幻象消失，除了梵之外，任何地方都不会留下任何东西。当这种幻象的起因——无明——消失时，这些众生存在的观念也将随之消失。在第4节和第5节中，主使用了一个悖论或表面上的矛盾：“所有众生都安住于我之中，然而它们并不安住于我之中，我也不安住于它们之中。”对于一个思想者来说，这根本没有真正的矛盾。正如空间包含万物却不被万物所触及，同样地，至高梵包含一切却不被一切所触及。甚至作为世界源头或子宫的根本原质（Mulaprakriti）也由梵所支撑。梵没有支撑或根基。它安住于其自身原始的荣耀之中。（参阅《薄伽梵歌》第七章第12、24节；第八章第22节）
Avyaktamurti is Para Brahman or the Supreme Unmanifested Being invisible to the senses but cognisable through intuition. All beings from Brahma? the Creator? down to the blade of grass or an ant? dwell in the transcendental Para Brahman. They have no independent existence they exist through the Self which is the support for everythin? which underlies them all.Nothing here contains It. As Brahman is the Self of all beings? one may imagine that It dwells in them. But it is not so. How could it be How can the Infinite be contained in a finite object Brahman has no connection or contact with any material object? just as a chair or a table has contact with the ground or a man or a book. So It does not dwell in those beings. That which has no connection or contact with objects or beings cannot be contained anywhere as if in a vessel? trunk? room or receptacle. The Self is not rooted in all these forms. It is not contained by any of these forms just as the ether is not contained in any form though all forms are derived from the ether.All beings appear to be living in Brahman? but this is an illusion. If this illusion vanishes? nothing remains anywhere except Brahman. When ignorance? the cause of this illusion? disappears? the very idea of the existence of these beings also will vanish.In verses 4 and 5 the Lord uses a paradox or an apparent contradiction All beings dwell in Me and yet do not dwell in Me I do not dwell in them. For a thinker there is no real contradiction at all. Just as space contains all beings and yet is not touched by them? so also Para Brahman contains everything and yet is not touched by them. Even Mulaprakriti? the source or womb of this world? is supported by Brahman. Brahman has no support or root. It rests in Its own pristine glory. (Cf.VII.12?24VIII.22)