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Bhagavad-gītā 6.29

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ॥ २९ ॥
sarva-bhūta-stham ātmānaṁ
[sarva-bhoota-stham aatmaanam]
sarva-bhūtāni cātmani
[sarva-bhootaani chaatmani]
īkṣate yoga-yuktātmā
[eekshate yoga-yuktaatmaa]
sarvatra sama-darśanaḥ
[sarvatra sama-darshanah]
Word-for-word
sarva - bhūta - stham — situated in all beings ātmānam — the Supersoul sarva — all bhūtāni — entities ca — also ātmani — in the Self īkṣate — does see yoga - yukta - ātmā — one who is dovetailed in Kṛṣṇa consciousness sarvatra — everywhere sama - darśanaḥ — seeing equally .
Blended reading (Sanskrit + English inline)
sarva-bhūta-stham ātmānaṁ
sarva - bhūta - stham
situated in all beings
ātmānam
the Supersoul
sarva-bhūtāni cātmani
sarva
all
bhūtāni
entities
ca
also
ātmani
in the Self
īkṣate yoga-yuktātmā
īkṣate
does see
yoga - yukta - ātmā
one who is dovetailed in Kṛṣṇa consciousness
sarvatra sama-darśanaḥ
sarvatra
everywhere
sama - darśanaḥ
seeing equally .
Important Words
  • sarva-bhūta-stham — situated in all beings
    Sarva-bhūta + stha — 'standing in all beings.' Kṛṣṇa identifies Himself as the one who stands within every form. The verse's first half tells where He is; the second tells where everything else is.
  • ātmānam — the Supersoul
    Here ātman = Paramātmā = Kṛṣṇa Himself. Throughout the chapter ātman has shifted meaning by case and context; here, per Prabhupāda's reading, it is the Supersoul whom Kṛṣṇa is naming as His own seeing-Self.
  • ca — also
    The small ca does the work of joining the two visions into one. He is in all beings, AND all beings are in Him. Either alone is half the seeing. Together they are sama-darśana.
  • īkṣate — does see
    From √īkṣ, 'to look upon.' Not jñāyate (is known) but īkṣate (is seen). The verse insists on direct perception, not inference. The yogī's vision, not his logic.
  • yoga-yukta-ātmā — one who is dovetailed in Kṛṣṇa consciousness
    Triple bahuvrīhi — 'one whose self is yoked to yoga.' Prabhupāda's 'dovetailed' is precise: the soul has been fitted into yoga the way carpentry pieces interlock. No gap left.
  • sama-darśanaḥ — seeing equally
    Sama-darśana — equality of vision. The seeing is equal not because beings are identical but because the One within them is the same. Vision equalized at the level of the Witnessed.
A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Yoga's epistemic fruit: a double vision — Self in all, all in Self. The pronoun 'ātman' carries the bridge from the individual to the universal. Sama-darśana is no longer just ethics (6.9, 6.32); now it is direct perception.
Further notes (विवरण · Vivaraṇa)
Compare 13.27-28 (the same Lord seen in all beings) and Īśa Upaniṣad 6 ('yas tu sarvāṇi bhūtāni ātmany evānupaśyati'). Verse 29 in the chapter is also a swing into the personalist register that 6.30-31 will make explicit (sarva-bhūta-sthitaṁ yo māṁ).
Prose order (अन्वय · Anvaya)
सर्वत्र सम-दर्शनः योग-युक्त-आत्मा (योगी) आत्मानं सर्व-भूत-स्थं सर्व-भूतानि च आत्मनि ईक्षते।
sarvatra sama-darśanaḥ yoga-yukta-ātmā (yogī) ātmānaṃ sarva-bhūta-sthaṃ sarva-bhūtāni ca ātmani īkṣate|
He who is evenly-seeing everywhere, whose self is united in yoga, beholds the Self abiding in all beings and all beings in the Self.
Word split (पदच्छेद · Padaccheda)
सर्व-भूत-स्थम् आत्मानं सर्व-भूतानि च आत्मनि । ईक्षते योग-युक्त-आत्मा सर्वत्र सम-दर्शनः ॥
sarva-bhūta-stham ātmānaṃ sarva-bhūtāni ca ātmani | īkṣate yoga-yukta-ātmā sarvatra sama-darśanaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सर्व-भूत-स्थम् sarva-bhūta-stham सर्व + भूत (n.) + स्थ (adj.) acc.sg. (accusative singular)m., tatpuruṣa cpd. (compound) abiding in all beings
आत्मानम् ātmānam आत्मन् (m.) acc.sg. (accusative singular) the Self
सर्व-भूतानि sarva-bhūtāni सर्व + भूत (n.) acc.pl. (accusative plural), karmadhāraya cpd. (compound) all beings
च ca ind. (indeclinable) and
आत्मनि ātmani आत्मन् (m.) loc.sg. (locative singular) in the Self
ईक्षते īkṣate √ईक्ष् pres. (present) 3sg.ātm. (ātmanepada / middle voice) beholds
योग-युक्त-आत्मा yoga-yukta-ātmā योग (m.) + युक्त (p.p.p. (past passive participle)) + आत्मन् (m.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) whose self is yoked in yoga
सर्वत्र sarvatra ind. (indeclinable) everywhere
सम-दर्शनः sama-darśanaḥ सम + दर्शन (n.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) whose vision is equal
Purport

A Kṛṣṇa conscious yogī is the perfect seer because he sees Kṛṣṇa, the Supreme, situated in everyone’s heart as Supersoul (Paramātmā). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati. The Lord in His Paramātmā feature is situated within both the heart of the dog and that of a brāhmaṇa . The perfect yogī knows that the Lord is eternally transcendental and is not materially affected by His presence in either a dog or a brāhmaṇa . That is the supreme neutrality of the Lord. The individual soul is also situated in the individual heart, but he is not present in all hearts. That is the distinction between the individual soul and the Supersoul. One who is not factually in the practice of yoga cannot see so clearly. A Kṛṣṇa conscious person can see Kṛṣṇa in the heart of both the believer and the nonbeliever. In the smṛti this is confirmed as follows: ātatatvāc ca mātṛtvāc ca ātmā hi paramo hariḥ. The Lord, being the source of all beings, is like the mother and the maintainer. As the mother is neutral to all different kinds of children, the supreme father (or mother) is also. Consequently the Supersoul is always in every living being. Outwardly, also, every living being is situated in the energy of the Lord. As will be explained in the Seventh Chapter, the Lord has, primarily, two energies – the spiritual (or superior) and the material (or inferior). The living entity, although part of the superior energy, is conditioned by the inferior energy; the living entity is always in the Lord’s energy. Every living entity is situated in Him in one way or another. The yogī sees equally because he sees that all living entities, although in different situations according to the results of fruitive work, in all circumstances remain the servants of God. While in the material energy, the living entity serves the material senses; and while in the spiritual energy, he serves the Supreme Lord directly. In either case the living entity is the servant of God. This vision of equality is perfect in a person in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
29. The yogī whose consciousness has become Brahman realizes the Paramātmā as the indweller of all living entities and as the resting place of all living entities. He sees everything as Paramātmā.
Commentary

This verse shows the jīvan-mukta’s direct experience of Brahman. He, whose consciousness has taken the form of Brahman (yoga-yukta ātmā), realizes by spiritual perception (ikṣate) the Paramātmā who resides in all entities (sarva-bhūta-stham ātmānam), and is the resting place of all entities (ātmani sarva-bhūtāni). Thus He sees everything as Brahman (sama-darśinaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
29. The yogī in perfect samādhi who sees paramātmā as equal to all realizes the paramātmā as the controller of all living entities and as the resting place of all living entities.
Commentary

This yogī who has achieved samādhi (yoga yuktātmā), seeing both his ātmā and paramātmā, realizes that paramātmā is all pervading (sarva bhūta stham), that all living beings including Śiva are under His shelter (sarva bhūtāni ātmani), and that paramātmā is without prejudice, equal to all (sama darśanaḥ). The person who has achieved samādhi (yoga yuktātmā) sees the Supreme Lord (ātmānam). Here ātmā refers to the Supreme Lord as confirmed by the smṛti: ātatvāc ca mātṛtvād ātmā hi paramo hariḥ The Supreme Lord is called ātmā because He is pervading everywhere and is knowes everying (or the mother of everything). [Note: This is quoted in Śrīdhara’s Bhāgavatam commentary, Bhakti Sandarbha and Caitanya Caritāmṛta Madhya 24.78. Originally source is not given.] That paramātmā is referred to in this verse is understood clearly from the next verse as well. The person in samādhi sees the paramātmā dwelling within all living entities (sarva bhūta stham) as antaryāmī. He sees paramātmā as the shelter of all jīvas (ātmani sarva bhūtāni). He sees paramātmā as equal to all, devoid of injustice (sama darśiṇaḥ) to all living entities (sarvatra), who are given high or low bodies according to their karmas.

Bhūrijana Dāsa Gauḍīya
Commentary

All beings have the Supersoul within.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Text 6.29 and 6.30 focuses on “The vision of a perfect yogi”

THEME: A realized yogi sees the Supersoul in everyone’s heart and sees everyone being supported by the

Supersoul

LINK BETWEEN TEXTS 6.29 & 6.30:

The benefits of such a vision are next delineated.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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:
Śrī Rāmānujācārya Classical
Translation
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).
Śrī Abhinavagupta Classical
Translation
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] -
Swami Sivananda Classical
Translation
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.
Commentary

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.

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
6.29 He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye;
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 13.28 BG 18.20 BG 9.29 SB 11.2.45 SB 3.29.22 SB 4.30.20 CC Madhya 8.274 CC Madhya 22.78 CC Madhya 8.275 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 4.4.23
Related lectures
Personal Guidance
The true yogi sees Me in all beings and all beings in Me — he sees Me everywhere.
Practical Applications
  • Practice seeing Kṛṣṇa in each person you meet today.
  • Practice seeing all beings within Kṛṣṇa.
  • Use this dual seeing as living meditation.
Reflection Questions
  • Where do I see Him most easily? Most struggle to?
  • What would change in my interactions if I saw Him?
Analogy

A skilled weaver sees that every thread on the loom passes through the same shuttle — different colors, different lengths, one shuttle. The yoga-yukta yogī sees beings the same way: many threads, one Lord moving through them. He has been let into the weaver's seat for a moment and cannot un-see the pattern.

Stories
Hanumān's Heart

When Hanumān returned from Laṅkā and was reunited with Rāma, he was asked how he had been able to perform such feats. He bowed and said that he saw Rāma everywhere — in his own breath, in the ocean he leapt over, in Sītā, in Vibhīṣaṇa, even (he sometimes added) in Rāvaṇa as the soul beneath the demon. There was no place his Lord was not.

When one day his chest was torn open at Rāma's request, the name 'Rāma' was found written on every cell, every vein. Sarva-bhūta-stham ātmānam — the Supersoul situated in all beings — was for Hanumān not a doctrine but a daily seeing.

📝 My note

Source: vedabase.io

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