यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् | तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय
yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān . tathā sarvāṇi bhūtāni matsthānītyupadhāraya
你當知，正如那浩瀚之風，無處不在，恆常存於虛空（Akasa）之中，同樣地，所有眾生亦安住於我中。
Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.
主在此節中給出了一個美麗的例證或比喻，以解釋祂在前兩節中所說的。正如風恆常安住於以太（虛空，Akasa）中，沒有任何接觸或執著，同樣地，所有眾生和對象都安住於「梵」（Brahman）中，沒有任何接觸或執著。這些對象無法對它產生任何影響。「梵」與宇宙中的對象之間存在何種關係？是「結合」（Samyoga）、「內屬」（Samavaya）還是「同一性」（Tadatmya Sambandha）關係？棍子與鼓的關係是「結合關係」（Samyoga Sambandha）。讓我們假設存在這樣的關係。所有部分之間不可能有聯繫，因為「梵」是無限的，而元素是有限的。你可能會說存在「局部」（Ekadesa）類型的聯繫。這也是不可能的，因為這種關係只能存在於像樹和猴子那樣具有成員或部分的對象之間（「局部」是部分的）。「梵」沒有部分。如果你說「梵」與對象或元素之間存在「內屬關係」（Samavaya Sambandha），這也是不可能的。屬性與其擁有者之間的關係稱為「內屬關係」。個體婆羅門與整個婆羅門種姓之間的關係也是「內屬關係」。手與人、腿與人之間的關係也是「內屬關係」。這種關係在「梵」與對象或元素之間並不存在。第三種關係，即「同一性關係」（Tadatmya Sambandha），存在於牛奶與水、火與鐵球之間。牛奶與水共享其甜味和白色。火與熾熱的鐵球共享其光輝、熱量和紅色。這在「梵」與對象或元素之間也是不可能的，因為「梵」是絕對的存在-知識-喜樂，圓滿無缺，而元素則是無知覺、有限且痛苦的。它們如何能與其完全相反的性質與「梵」具有「同一性關係」呢？因此，可以承認元素與「梵」之間只有「虛構關係」（Kalpita Sambandha，即疊加）。疊加在基質或支撐上的對象僅存在於名稱中。它並非真實存在。「梵」是這個名相世界的支撐或基質。這裡的世界包括所有眾生及其三種身體（物質體、心智體和因果體）。因此，這個世界中的元素或眾生並非真正植根於「梵」。它們並非真正安住於「梵」中。這一切都只是名稱而已。「瓦尤」（Vayu）也指「線魂」（Sutratman）或「金胎」（Hiranyagarbha）。「眾生」（Bhuta）也指個體意識。正如壺中的以太在壺產生之前、毀滅之後，甚至在壺存在時，都與普遍以太沒有區別，並且在過去、現在和未來三個時期都具有普遍靈魂的性質，即「梵」的性質。正如所有效應在它們出現之前、存在期間和毀滅之後，都以無差別的狀態存在於其物質原因中一樣，同樣地，個體靈魂在心智、智力等各種限制性附屬物產生之前、存在期間和毀滅之後，都與「梵」沒有區別。
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.