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Bhagavad Gita Chapter 6 Verse 29

भगवद् गीता अध्याय 6 श्लोक 29

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।

English Translation - Swami Gambirananda

6.29 One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.

English Translation - Swami Sivananda

6.29 With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

English Translation - Dr. S. Sankaranarayan

6.29. He, who has yoked the self in Yoga and observes everything eally perceives the Self to be abiding in all beings and all beings to be abiding in the Self.

English Commentary - Swami Sivananda

6.29 सर्वभूतस्थम् abiding in all beings? आत्मानम् the Self? सर्वभूतानि all beings? च and? आत्मनि in the Self?,ईक्षते sees? योगयुक्तात्मा one who is harmonised by Yoga? सर्वत्र everywhere? समदर्शनः one who sees the same everywhere.Commentary The Yogi beholds through the eye of intuition (JnanaChakshus or DivyaChakshus) oneness or unity of the Self everywhere. This is a sublime and magnanimous vision indeed. He feels? All indeed is Brahman. He beholds that all beings are one with Brahman and that the Self and Brahman are identical.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

6.29 Yoga-yukta-atma, one who has his mind Self-absorbed through Yoga, whose mind is merged in samadhi; and sarvatra-sama-darsanah, who has the vision of sameness everywhere-who has the vision (darsana) of sameness (sama-tva), the knowledge of identity of the Self and Brahman everywhere (sarvatra) without exception, in all divergent objects beginning from Brahma to immovable things; iksate, sees; atmanam, the Self, his own Self; sarva-bhuta-stham, existing in everything; and sarva-bhutani, everything from Brahma to a clump of grass; unified atmani, in his Self. The fruit of this realization of the unity of the Self is being stated:

English Translation of Commentary - Dr. S. Sankaranarayan

6.29 Sarva - etc. Let him consider the Self to be entering into (i.e., inherent in and manifesting as) all beings as a perceiver (or as a subject); again let him unify all beings in the Self through his realisation of the Self as being object [for them]. As a result of this, there arises a capacity to observe eally and also arises the Yoga. This is in short what is meant here. The details have been dealt with by myself (Ag.) in [my] manual, like the bhedavadavidarana and [my commentary], the Devistotra-Vivarana; and hence they may be ascertained there only. The same idea is made clear [as] -

English Translation of Ramanuja's Sanskrit Commentary

6.29 (i) On account of the similarity between one self and other selves when They are separated from Prakrti (i.e., the body), all selves are by Themselves only of the nature of knowledge. Inealities pertain only to Prakrti or the bodies they are embodied in. One whose mind is fixed in Yoga has the experience of the sameness of the nature of all the selves as centres of intelligence, the perceived difference being caused only by the body. When separated from the body all are alike because of their being forms of centres of intelligence. An enlightened Yogin therefore sees himself as abiding in all beings and all beings abiding in his self in the sense that he sees the similarity of the selves in himself and in every being. When one self is visualised, all selves become visulaised, because of the similarity of all selves. This is supported by the statements: He sees sameness everywhere (6.29). The same is again referred to in, This Yoga of eality which has been declared by you (6.33), and the statement The Brahman when uncontaminated is the same everywhere (5.19).

Commentary - Chakravarthi Ji

This verse shows the jivan mukta’s direct experience of brahman. He, whose consciousness has taken the form of Brahman (yoga yukta atma), realizes by spiritual perception (iksate) the paramatma who resides in all entities (sarva bhuta stham atmanam), and is the resting place of all entities (atmani sarvabhutani), as brahman (sama darsinah).

Rudra Vaishnava Sampradaya - Commentary

The necessity of realisation of the Brahman or the spiritual substratum pervading all existence is being given by Lord Krishna. The mature yogi whose mind is spiritually enlightened by the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation. Who perceives the Brahman everywhere and who sees omniscience and omnipresence of the atma or soul without any limitations equally existing in all beings from the highest demigod to an inanimate tree. Such a person realises the Supreme Being existing within himself and himself existing within the Supreme Being.

Brahma Vaishnava Sampradaya - Commentary

The objective and goal to be gained is given here by Lord Krishna. The atma or eternal soul residing within all beings is the omnipresent and omniscient Supreme Lord. All creatures also exist within the Supreme Lord as the atma as well. One who perceives this sees the Supreme Lord equally in everything from a blade of grass to the Brahman or spiritual substratum pervading all existence. Therefore it has been said that one sees the Supreme Lord abiding in all creatures and all creatures abiding in the Supreme Lord. Now begins the summation. The Supreme Lord abides in equal measure in all beings along with the atma or soul and is known as paramatma the Supreme Soul.

Shri Vaishnava Sampradaya - Commentary

The words sarvatra sama-darsana means equal vision everywhere. This means realising the atma or soul that abides in oneself and abides in other beings is of the same transcendental essence in all beings equally. This is perceived by spiritual consciousness and this transcendental essence is an attribute equally present in all atmas. The equality, sameness and luminosity of the atma has been perceived by those recipients of moksa or liberation when the atma is divested of its connection with the physical body and material nature. Inequality as well as indifference and indolence arise from designating the atma as being non-different from the myriad of multifarious physical manifestations the atma is embodied by. The yogi or one perfecting the science of the individual consciousness with the ultimate consciousness, who mature in dhyana or meditation has achieved atma tattva or realisation of the soul, does not discern any differences in the myriad of multifarious physical manifestations but perceives the atma wherever it may reside in whatever physical or subtle body it manifests in. This is perceived by the atmas inherent and essential attribute of transcendental consciousness existing equally in all beings. Such is actual equal vision and one who perceives the atma abiding within oneself is of exactly the same essence, nature and quality as the atma perceived abiding in other beings realises that such beings are equal in this respect. The conclusion of what Lord Krishna is stating is that all atmas are eternal, from one eternal essence and that when ones own atma has been realised and perceived then every beings atma is realised and be perceived.

Kumara Vaishnava Sampradaya - Commentary

The words sarvatra sama-darsana means equal vision everywhere. This means realising the atma or soul that abides in oneself and abides in other beings is of the same transcendental essence in all beings equally. This is perceived by spiritual consciousness and this transcendental essence is an attribute equally present in all atmas. The equality, sameness and luminosity of the atma has been perceived by those recipients of moksa or liberation when the atma is divested of its connection with the physical body and material nature. Inequality as well as indifference and indolence arise from designating the atma as being non-different from the myriad of multifarious physical manifestations the atma is embodied by. The yogi or one perfecting the science of the individual consciousness with the ultimate consciousness, who mature in dhyana or meditation has achieved atma tattva or realisation of the soul, does not discern any differences in the myriad of multifarious physical manifestations but perceives the atma wherever it may reside in whatever physical or subtle body it manifests in. This is perceived by the atmas inherent and essential attribute of transcendental consciousness existing equally in all beings. Such is actual equal vision and one who perceives the atma abiding within oneself is of exactly the same essence, nature and quality as the atma perceived abiding in other beings realises that such beings are equal in this respect. The conclusion of what Lord Krishna is stating is that all atmas are eternal, from one eternal essence and that when ones own atma has been realised and perceived then every beings atma is realised and be perceived.

Transliteration Bhagavad Gita 6.29

Sarvabhootasthamaatmaanam sarvabhootaani chaatmani; Eekshate yogayuktaatmaa sarvatra samadarshanah.

Word Meanings Bhagavad Gita 6.29

sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision