(I) Three Paths, One Truth through the Lens of the Bhagavad Gita

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani

īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ

सर्वभूतस्थम् आत्मानं सर्वभूतानि चात्मनि

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः

"The yogi who is established in yoga sees the Self present in all beings and all beings in the Self. Such a one, united in yoga, sees the same everywhere." Bhagavad Gita 6:29 (Please see the end of the post for the chanting of the verse)

This is a profound verse, and one of my favourite, that encapsulates the vision of a yogi who sees unity in all beings.

It plays like a broken record at the back of my mind. So many of these sacred texts that have been around for so long (some scholars date it back to as early as 5th century BCE) are my go-to self-help books and serves as the undercurrent for navigating through life. These teachings and philosophies are what makes the yoga practice juicy! This timeless wisdom has literally given me a second chance in living this life with intention and attention, with compassion and authenticity. You just cannot "un-see it". In honour of this perennial knowledge, my first post is to share a bit of how I landed here with these life-changing, life affirming teachings

This is Louis. When I engage with him, I do not just see a fur ball of cuteness but as the Self simply expressing That in this furry being. So many of my reflections and contemplations come from simply being with beings around me. When we live with attention and intention, we see and recognize the Self a.k.a. the Divine, Source, Awareness, Consciousness ... (the list of words go on, though it is just semantics) in everything and everyone.

A four-part series on the Perspective of the Self in Yoga, Tantra, and Advaita Vedanta.

This verse from the Gita speaks of the yogi who, through deep meditation, sees the Self in all beings and all beings in the Self, maintaining an equal vision (sama-darśanaḥ). It reflects the essence of non-duality (Advaita) and the interconnectedness of existence. Bhagavad Gita 6:29 naturally lends itself to the reconciliation and bridging of yogic discipline (Yoga Sutras), the worshipful and embodied wisdom of Tantra (Sri Vidya), and the non-dual realization of Advaita Vedanta.

Bhagavad Gita 6:29 Through the Lens of Yoga

Yoga here does not mean Haṭha Yoga, the postural practices that so many of us have come to identify with what Yoga is, which have evolved to be a bit of a gymnastics endeavour for some. The truth is, though I love my handstands and drop-backs, Yoga is essentially the unseen, it is the natural state of our Being, the Self, which is consciousness (cit) and bliss (ānanda). Haṭha Yoga simply prepares the mind and body for the formal practice of being one with That state - meditation.

When viewed through the lens of Patanjali’s Yoga Sutras, this teaching aligns with the progressive path of meditation (Dhyana) leading to absorption (Samadhi) and ultimately to liberation (Kaivalya). To know the Self and see the Self in all comes from direct experience through quietening the mind. "yogaḥ cittavṛttinirodhaḥ" "tadādraṣṭusḥ svarūpe avasthānam" Yoga Sutra 1:2 & 1:3 "When we stop identifying with the fluctuations of the mind, there is Yoga. Then Seer (Self) abides in Its own nature." But how can we move from an intellectual understanding of this unity to an embodied experience of it?

From Dhyana to Samadhi: Embodying the Vision of Oneness

1. Cultivating Focused Meditation (Dharana → Dhyana)

In Patanjali’s aṣṭāṅgayoga, dhārana (concentration) is a necessary precursor to dhyāna (meditation). To truly see unity in all beings, the mind must first be trained to become unwavering and single pointed (ekāgratā).

Practice:

• Sit in a comfortable meditation posture, ensuring steadiness (sthira sukham āsanam—Yoga Sutras 2.46).

• Focus on the breath, feeling its natural rhythm without force.

• As the mind settles, visualize yourself as part of a vast web of energy, interconnected with all of existence.

Why? This practice sharpens awareness and dissolves distractions (vrittis), allowing the mind to move beyond surface-level perception.

2. Moving into Absorption (Dhyana → Samadhi)

As meditation deepens, the distinction between observer (drashta), observation (dhyana), and the observed (dhyeya) dissolves. This shift mirrors Krishna’s teaching that the yogi sees the Self in all beings and all beings in the Self.

Practice:

• After meditation becomes steady, expand your awareness beyond yourself.

• Imagine your consciousness merging with the space around you, then extending to include others—first loved ones, then strangers, then all beings.

• Silently repeat the affirmation: "I am in all beings, and all beings are in me."

Why? This prepares the mind to shift from individual identity (jiva) to universal awareness (Atman).

3. Surrender & Iśvāra Praṇidhāna (Letting Go of Separation)

Patanjali offers Iśvāra Praṇidhāna (devotion to, and realization of oneness with, the Divine) as a direct path to Samadhi (YS 1.23). This aligns with the Bhagavad Gita’s teaching that through deep absorption in yoga, duality disappears.

Practice:

• Chant a mantra such as So’ham (“I am That”) or Aham Brahmasmi (“I am Brahman”).

• After chanting, sit in silence and allow the mind to rest in the stillness.

• Let go of any effort and surrender to the experience of unity.

Why? True realization is not achieved through force—it arises naturally when we release the illusion of separateness.

4. Living the Vision: Seeing the Self in All Beings

A yogi who has glimpsed unity in meditation then embodies this realization in daily life. Samadhi is not just an experience in formal practice; it transforms how we engage with the world.

Practice:

• Throughout your day, pause and recognize the Divine Self in each person you meet, their natural state of being - Yoga - consciousness and bliss.

• Instead of reacting impulsively, observe: Who is truly speaking, acting, or feeling in this moment? Is it the the unwavering Self that sees the world for what it is, or the ego self that reacts to the fluctuations of the mind that are voluntary or involuntary accumulations of experiences.

• Cultivate karuṇā (compassion) and samabhāva (equanimity) in all interactions.

Why? The ultimate test of Yoga is not just in deep states of absorption but in how we bring it into our lives.

Final Thought

By integrating these practices, the wisdom of Bhagavad Gita 6:29 moves from philosophy to a lived experience. Patanjali’s methodical approach offers a path from mental steadfastness to full absorption and realization, where the yogi comes to see, as Krishna describes, "the Self in all beings and all beings in the Self."

In the next part of this series, we will explore this verse through the lens of Tantra and Sri Vidya, where the Divine is seen not just as consciousness but as the very fabric of creation itself.

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani

īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ

सर्वभूतस्थम् आत्मानं सर्वभूतानि चात्मनि

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः

"The Yogi who is established in Yoga sees the Self present in all beings and all beings in the Self. Such a one, united in Yoga, sees the same everywhere." Bhagavad Gita 6:29

Stay tuned for the next post of this series on March 1st.