मया ततमिदं सर्वं जगदव्यक्तमूर्तिना | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः
mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā . matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ
整個世界都由我那無形相的本體所遍佈。所有眾生皆存於我中，但我卻不住於他們之內！
This whole world is prevaded by Me in My unmanifest form. All beings exist in Me, but I am not contained in them!
「無形相本體」（Avyaktamurti）是指「至高梵」（Para Brahman），即至高無形相的存在，感官無法察覺，但可透過直覺認知。從創造者梵天（Brahma）到一根草或一隻螞蟻，所有眾生都棲息於超越的「至高梵」中。他們沒有獨立的存在，他們透過作為萬物支撐、萬物基礎的「自性」（Atman）而存在。沒有任何事物能包含它。由於「梵」（Brahman）是所有眾生的「自性」，人們可能會想像它棲息於他們之中。但事實並非如此。這怎麼可能呢？無限者怎能被有限之物所包含？「梵」與任何物質對象都沒有聯繫或接觸，就像椅子或桌子與地面、人或書本有接觸一樣。因此，它不住於那些眾生之中。那與對象或眾生沒有聯繫或接觸的事物，不可能被包含在任何地方，如同在容器、箱子、房間或貯藏器中一樣。「自性」不植根於所有這些形式。它不被任何這些形式所包含，就像以太（ether）不被任何形式所包含，儘管所有形式都源於以太。所有眾生似乎都生活在「梵」中，但這是一種幻覺。如果這種幻覺消失，除了「梵」之外，任何地方都不復存在。當這種幻覺的原因——無明（ignorance）消失時，這些眾生存在的概念也將隨之消失。在第四和第五節中，主使用了一個悖論或明顯的矛盾：「所有眾生都住在我中，但又不住在我中；我不住於他們之中。」對於思想者而言，這根本沒有真正的矛盾。正如空間包含所有眾生卻不被他們觸及一樣，同樣地，「至高梵」包含萬物卻不被它們觸及。甚至「根本原質」（Mulaprakriti），即這個世界的源頭或子宮，也由「梵」所支撐。「梵」沒有支撐或根基。它安住於其自身原始的光輝之中。（參見《博伽梵歌》第七章第十二、二十四節；第八章第二十二節）
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)