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.
In simple words
Krishna describes the ultimate vision: "The yogi whose mind is harmonized through practice sees the self living in all beings and all beings living in the self. Everywhere they look — the same presence."
Word-by-word meanings
सर्वभूतस्थम्abiding in all beingsआत्मानम्the Selfसर्वभूतानिall beingsचandआत्मनिin the Selfयोगयुक्तात्माone who is harmonised by Yogaसर्वत्रeverywhereसमदर्शनःone who sees the same everywhere
Contemporary scholarly and practical interpretations for modern seekers.
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.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
# BG 6.29
All religions of the world are great, but if the word dharma means the science of self-perfection, then none of them is as complete as Vedanta. In this verse, the Teacher of the Gita, the Blessed Lord Krishna, makes a clear declaration that a person cannot be called self-realized or a direct perceiver of the Divine merely by having experienced oneself in a pure and luminous form. That person who has beheld the one identical atman dwelling in all beings—such a one is called self-realized. The conscious atman residing in one's own heart is present everywhere in all names and forms, and this consciousness is the substratum of the entire visible universe. Therefore, the experience of the consciousness dwelling in the heart means the experience of the eternal principle pervading everywhere.
In Hindu dharma, there is no self-realized person who, even through divine compassion, has addressed anyone by such unbecoming terms as "child of sin." Great Hindu sages like Swami Ramtirth have addressed people by no other words than "children of immortality." The experience of "I am Brahman" is the indicator of perfection, which the sages have always made their goal. This very experience is presented in this verse in a most powerful manner.
In nearly all chapters of the Gita, the principle is established that this creation of names and forms is an expression of ultimate truth, or that this creation is superimposed upon that truth. From this perspective, the substratum of all names and forms is this atman that transcends space and time. Just as clay is the substratum of all clay vessels, gold of all ornaments, and water of all waves, so too the atman is the substratum dwelling in all names and forms.
Through our body, mind, and intellect, we successively perceive physical matter, the feelings of others, and their thoughts. The person who has realized the atman beyond these limitations—when such a one views the world through that spiritual vision, he experiences the atman pervading everywhere. That yogi becomes the atman itself. From the perspective of clay, there is no pot; from the perspective of gold, there is no ornament. Similarly, from the perspective of the atman, only the atman exists, and nothing else is separate from it.
By understanding this knowledge, the meaning of the verse becomes clear. Whoever has beheld the one truth in multiplicity—that self-realized person can see with equal vision everywhere the brahmin, the cow, the elephant, the dog, and the outcast.
In the next verse, the fruit of this vision of atman-unity is described.