In plain words
The one whose mind is collected in yoga, seeing equally everywhere, beholds Ātma in all beings and all beings in Ātma.
Word for word
The one whose mind is collected in yoga, whose vision is the same everywhere, sees the Self abiding in all beings, and all beings in the Self.
सर्वभूतस्थमात्मानं सर्वभूतानि चाऽऽत्मनिईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
इदानीं योगस्य यत् फलं ब्रह्मैकत्वदर्शनं सर्वसंसारविच्छेदकारणं तत् प्रदर्श्यते —
सर्वभूतस्थं सर्वेषु भूतेषु स्थितं स्वम् आत्मानं सर्वभूतानि च आत्मनि ब्रह्मादीनि स्तम्बपर्यन्तानि च सर्वभूतानि आत्मनि एकतां गतानि ईक्षते पश्यति योगयुक्तात्मा समाहितान्तःकरणः सर्वत्र समदर्शनः सर्वेषु ब्रह्मादिस्थावरान्तेषु विषमेषु सर्वभूतेषु समं निर्विशेषं ब्रह्मात्मैकत्वविषयं दर्शनं ज्ञानं यस्य स सर्वत्र समदर्शनः ॥ २९ ॥
In plain words
Now we're shown yoga's real fruit: the vision of oneness with Brahman, the very thing that severs the whole chain of worldly existence —
Situated in every being—his own Self dwelling in all things, and all things dwelling in the Self, from Brahmā down to a mere blade of grass, every being seen as having entered into oneness within the Self—this is what such a person sees: someone whose mind is joined in yoga, whose inner mind is fully collected, seeing equally everywhere. Among all beings—from Brahmā down to the unmoving, however different they appear—he holds one equal, undifferentiated vision, a vision whose whole content is the oneness of Brahman and the Self. That is why he is called ‘one of equal vision everywhere.’
Close to the Sanskrit
Now, that fruit of yoga—the vision of oneness with Brahman, the cause of the severance of all worldly existence—is shown —
Situated in all beings—i.e. situated in all beings—his own Self, and all beings in the Self—beginning with Brahmā, ending with a tuft of grass—all beings, as having attained oneness in the Self, he sees—i.e. perceives—one whose mind is joined in yoga, one whose inner organ is collected, of equal vision everywhere: among all, ranging from Brahmā to the immobile, outwardly unequal, all beings, equal, undifferentiated vision, whose object is the oneness of Brahman and the Self, is his vision, i.e. knowledge; of whom this is so, he is ‘of equal vision everywhere.’