सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥
sarva-bhūta-stham ātmānaṃ sarva-bhūtāni cātmaniīkṣate yoga-yuktātmā sarvatra sama-darśanaḥ
Word by word
The verse says
He sees the self standing in all beings, and all beings in the self — his self joined by practice, seeing the same everywhere.
In plain words
The chapter turns outward here, and it turns hard.
After twenty-eight verses about sitting alone, the result is about everybody else.
And it runs both ways: the self in all beings, and all beings in the self.
Where you've felt this · in community
The head teacher can tell you something specific and true about every one of four hundred children. Not their marks — something about them. Nobody has worked out how she does it.
Going deeper
The two-way construction is what distinguishes this from a feeling.
The self in all beings, and all beings in the self. Sympathy only runs one way: I imagine my way into your situation. This describes a mutual containment, which is not an act of imagination at all.
Sarvatra sama-darśanaḥ — seeing the same everywhere. The same phrase as 5.18, and it arrives here by a completely different road. There it came through a levelling of social categories. Here it comes out of solitary practice.
That convergence is the argument. Two chapters, two methods, one result, which is the Gita's standard way of showing that its paths are not really separate.
And it puts a check on the whole meditation chapter. If the sitting does not eventually produce this, something has gone wrong with the sitting.