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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।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 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।

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.