सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् | सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति
sarvataḥ pāṇipādaṃ tatsarvato.akṣiśiromukham . sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati
那（應知者）手足遍佈，眼、頭、口遍佈，耳亦遍佈，遍及一切眾生而存在。
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（場域的知者或至高梵 Para Brahman）遍及此世的一切。祂以自身充滿並環繞著這個世界。祂遍及宇宙，包羅萬象。前一節說，應知的梵（Brahman）既非存在亦非非存在。有人可能會認為它是虛無或空無。為了消除這種誤解，主在此節中說，應知者手足遍佈等等。它引導心智和感官執行其應有的功能。這只是有相梵（Saguna Brahman）的顯現面向。正如火車司機駕駛火車一樣，應知者或場域的知者也駕駛著身體這部機器。它是內在的統治者。它是最內在的自性（Atman）。它是這個世界、身體、心智、生命力及感官的支撐、基質或基礎。梵（Brahman）的存在是由其限制性附屬物，即身體、心智和感官的存在來確定或證實的，因為它們的活動背後必須有自我意識。那麼，你怎能稱它為非存在呢？正如繩索不受虛幻疊加的蛇的屬性或缺陷影響一樣，至高梵（Para Brahman）（場域的知者）也不受疊加的世界、身體、感官、心智和生命力影響。只有一個共同的意識是永恆、自發光和遍及一切的。那個共同的意識就是至高梵（Para Brahman）。身體、心智、感官和生命力本質上是無意識的。但它們被梵（Brahman）驅動而行動。它們僅僅因為梵（Brahman）或場域的知者的存在而行動。（限制性附屬物是虛幻的。）因此，它們呈現出意識的表象，就像鐵塊在磁鐵存在時呈現出磁鐵的表象一樣。整個世界都疊加在梵（Brahman）之上，就像繩索上的蛇一樣。這被稱為增益（Adhyaropa）。它透過遣除（Apavada）（否定或否認）的方法（Yukti）被消除。此節取自《白騾奧義書》（Svetasvataropanishad）第三章第十六節。
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.