सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।
।।6.29।।सब जगह अपने स्वरूपको देखनेवाला और ध्यानयोगसे युक्त अन्तःकरणवाला योगी अपने स्वरूपको सम्पूर्ण प्राणियोंमें स्थित देखता है और सम्पूर्ण प्राणियोंको अपने स्वरूपमें देखता है।
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:
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] -
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).
Sarvabhootasthamaatmaanam sarvabhootaani chaatmani; Eekshate yogayuktaatmaa sarvatra samadarshanah.
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