sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani |

īkṣate yogayuktātmā sarvatra samadarśanaḥ ||6.29||

One whose mind is resolved by this contemplation, who has the vision of sameness everywhere, sees the self abiding in all beings and all beings in the self.

When abidance of self-knowledge is there, one sees oneself abiding in all beings - sarvabhūtasthamātmānaṃ īkṣate. To have this recognition, one shouldn't identify oneself with any of the body-mind-sense-complex as we usually understand it to be. I the ātmā has no special attribute - nirviśesa, runs through each and every being which is viśesa - with attribute. Just like in all attributed ornaments, the non-attribute gold exists as the support. With reference to all golden ornaments, there is something common in all of them, something nirviśesa, which is the truth - satyam of all of them, that is gold. I am attribute-less ātmā is pervading in and through every name and form and as the very support for their existence.

We understood that ātmā is only one and that is "I". There is no other ātmā because everything else is anātmā. But it can cause another misunderstanding that "I ātmā which associates with this physical body alone is satyam - truth, the entire world except me is mithya". It is true that I ātmā alone is satyam, but not the I who associate with this physical body, it is I ātmā who appears as every name and form. If we have this half cooked understanding, we will end up blaming the entire world for our unhappiness. Therefore Lord Krsna add on sarvabhūtāni ca ātmani īkṣate - one sees all beings in the self. That is what's meant by resolution of the knower, known and knowledge.

There are three kinds of resolution, first is daily resolution while we go to sleep, everything is resolved into myself - my projections, experiences, and the entire world resolve into myself alone in sleep. Then second is cosmic resolution referred to creation-sustenance-dissolution of the world itself. When we come back from sleep, we are as we were before and everything else also comes back in the same form, from unmanifest to manifest. Similarly, after resolution of the world, the creation also comes back exactly as it was before. Because manifest and unmanifest condition form a cycle, nothing is really lost. But there is third one which is total resolution called moksa. This resolution doesn't involve any kind of disappearance, we are still seeing the same objects and resolve them in the appreciation of its cause, the truth of the objects - satyam. Just like a goldsmith sees all kinds of golden ornaments, he resolves all of these ornaments by appreciating gold as the satyam of every ornament. When one appreciates all beings are having their nature as satya-brahma alone, then he/she sees all beings in the self. Therefore when one recognises oneself as the self that abide in all beings, and at the same time sees all beings have their beings in oneself alone. Such person is one who sees the sameness in everything - sarvatra samadarśanaḥ

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati |

tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||6.30|| The one who sees Me in all beings and sees all beings in Me, for him/her I am not remote and he/she is not remote from Me.

The vision of ātmā given in the previous verse is restated here, to establish jagad-jīva-īśvara-aikyam - oneness between the world, individual (me) and the Īśvara (Lord). While in verse 29th, he/she who sees him/herself abides in all beings, and all beings have their beings in him/her, in this verse he/she who sees Me (Īśvara) in all beings, and all beings in Me (Īśvara). Two verses after another conclude the non-difference between Īśvara the Lord and individual jīva. Only from the standpoint of upādhi - conditioned factor, differences are there. Just like when there is a big lamp covered with a pot which is having different sizes and shapes of holes. The lights which blaze out are different, but they are the same light alone. The resolution of the two takes place only in the appreciation of the essential truth.

For one who owns up this vision, Īśvara is no longer remote for him/her - tasyāhaṃ na praṇaśyāmi, the Lord is no more an indirect object of worship that sitting in somewhere.

sa ca me na praṇaśyati - he/she is not remote for Īśvara, this fact is there even one doesn't know one is parambrahman - the ultimate truth of all beings. This oneness is the fact. The only difference is the one who doesn't know this fact lives a life of samsārah, and the yogī who has owned up this fact, sees himself/herself is non-different from Īśvara.

Recent Posts

See All

The meaning of Tvam - You

prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ | śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo'bhijāyate ||6.41|| Having gained the worlds belonging to those who do good actions (and) having lived (there) for count

Continue the thread

After getting the answer from Lord Krsna, Arjuna still has doubt about himself. Because abidance of ātmā seems way too difficult for him, he starts to doubt if he couldn't get moksa in this lifetime,

Practice and Objectivity

arjuna uvāca | yo'yaṃ yogastvayā proktaḥ sāmyena madhusūdhana | etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām ||6.33|| Arjuna said, Madhusūdhana (Krsna)! This yoga that you have talked about as sam

© 2020 Proudly created with

This site was designed with the
website builder. Create your website today.
Start Now