यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् | तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय
yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān . tathā sarvāṇi bhūtāni matsthānītyupadhāraya
须知，正如无处不在的巨大风，永远存在于虚空之中，同样地，所有众生也安住于我之内。
Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.
主在此节中提供了一个美丽的例证或比喻，以解释他在前两节中所说的话。正如风永远安住于以太（空间）之中，没有任何接触或执着，同样地，所有众生和事物也安住于梵之中，没有任何接触或执着。这些事物无法对它产生任何影响。梵与宇宙中的事物之间存在着何种关系？是结合关系（Samyoga）、内属关系（Samavaya）还是同一性关系（Tadatmya Sambandha）？棍子与鼓的关系是结合关系。让我们假设存在这样的关系。由于梵是无限的而元素是有限的，因此不可能存在所有部分之间的联系。你可能会说存在局部（Ekadesa）类型的联系。这也不可能，因为这种关系只能存在于像树和猴子那样拥有成员或部分的事物之间。梵没有部分。如果你说梵与事物或元素之间存在内属关系，这也不可能。属性与拥有该属性者之间的关系被称为内属关系。个体婆罗门与整个婆罗门种姓之间的关系也是内属关系。手与人、腿与人之间的关系也是内属关系。梵与事物或元素之间不存在这种关系。第三种关系，即同一性关系，被认为存在于牛奶与水、火与铁球之间。牛奶将其甜味和白色属性与水共享。火将其光辉、热量和红色属性与炽热的铁球共享。这在梵与事物或元素之间也是不可能的，因为梵是存在-知识-极乐的绝对者，是圆满和完美的，而元素是无知觉的、有限的、痛苦的。它们如何能与具有完全相反属性的梵建立同一性关系呢？因此，可以承认元素与梵之间只存在叠加关系（Kalpita Sambandha）。叠加在基质或支撑上的事物仅存在于名称中。它并非真实存在。梵是这个名相世界的基质或支撑。这里的“世界”包括所有众生及其三种身体（物质体、心智体和因果体）。因此，这个世界中的元素或众生并非真正扎根于梵。它们并非真正安住于梵之中。这一切都只是名义上的。Vayu也指Sutratman或Hiranyagarbha。Bhuta也指个体意识。正如壶中的以太在壶产生之前、毁灭之后，甚至在壶存在时，都与普遍以太无异，并且它在过去、现在和未来三个时期都具有普遍灵魂的本性，即梵的本性。正如所有效应在显现之前、存在期间和毁灭之后都以无差异的状态存在于其物质因中，同样地，个体灵魂在心智、智力等各种限制性附加物产生之前、存在期间和毁灭之后，都与梵无异。
The Lord gives a beautiful illustration or simile in this verse to explain what He has said in the previous two verses. Just as the wind ever rests in the ether (space) without any contact or attachment? so also all beings and objects rest in Brahman without any attachment or contact at all. These objects cannot produce any effect on It.What sort of relationship is there between Brahman and the objects of this universe Is it Samyoga? Samavaya or Tadatmya Sambandha The relationship of the stick with the drum is Samyaoga Sambandha. Let us assume that there is such a Sambandha (relationship or connection). There cannot be connection between all the parts because Brahman is infinite and the elements are finite. You may say that there is connection of the Ekadesa type. This is also not possible? because there can be such relationship only between objects which possess members or parts like the tree and monkey. (Ekadesa is partial). Brahman has no parts.If you say that there is Samavaya Sambandha between Brahman and the objects or the elements? this is also not possible. The relationship between the attribute and the possessors of that attribute is called Samavaya Sambandha. The relationship between an individual Brahmin and the whole Brahmin caste is also Samavaya Sambandha. The relationship between hand and man? between the leg and the man is also Samavaya Sambandha. Such relationship does not exist between Brahman and the objects or the elements.The third kind of relationship? viz.? Tadatmya Sambandha is seen to exist between milk and water? fire and the iron ball. Milk shares its alities of sweetness and whiteness with water. Fire shares its alities of brilliance? heat and redness with the hot iron ball. This too is not possible between Brahman and the objects or the elements? because Brahman is ExistenceKnowledgeBliss Absolute and allfull and perfect whereas the elements are insentient? finite and painful. How can they with ite contrary alities have Tadatmya Sambandha with BrahmanTherefore it can be admitted that the elemtns have only got Kalpita Sambandha (superimposition) with Brahman. That object which is superimposed on the substratum or support exists in name only. It does not exist in reality. Brahman is the support or the substratum for this world of names and forms. World here includes all beings and their three kinds of bodies (physical? mental and causal). Therefore? the elements or the beings in this world are not really rooted in Brahman. They do not really dwell in Brahman. It is all in name only.Vayu also means Sutratman or Hiranyagarbha. Bhuta also means the individual consciousness. Just as the ether in the pot is not distinct from the universal ether before the origin and after the destruction of the pot and even when the pot exists? and it is of the nature of the universal soul is of the nature of Brahman during the three periods of time? past? present and future.Just as all efects exist in a state of nondifference in their material cause before they appear? during their period of existence and after their destruction? so also the individual souls are not different from Brahman before the origin of the various limiting adjuncts like mind? intellect? etc.?,during the period of their existence and after their destruction.