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Bhagavad-gītā 6.30

యో మాం పశ్యతి సర్వత్ర సర్వం చ మయి పశ్యతి । తస్యాహం న ప్రణశ్యామి స చ మే న ప్రణశ్యతి ॥ ౩౦ ॥
yo māṁ paśyati sarvatra
[yo maam pashyati sarvatra]
sarvaṁ ca mayi paśyati
[sarvam cha mayi pashyati]
tasyāhaṁ na praṇaśyāmi
[tasyaaham na pranashyaami]
sa ca me na praṇaśyati
[sa cha me na pranashyati]
Word-for-word
yaḥ — whoever mām — Me paśyati — sees sarvatra — everywhere sarvam — everything ca — and mayi — in Me paśyati — sees tasya — for him aham — I na — not praṇaśyāmi — am lost saḥ — he ca — also me — to Me na — nor praṇaśyati — is lost .
Blended reading (Sanskrit + English inline)
yo māṁ paśyati sarvatra
yaḥ
whoever
sarvaṁ ca mayi paśyati
mām
Me
paśyati
sees
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati
sarvatra
everywhere
sarvam
everything
ca
and
mayi
in Me
paśyati
sees
tasya
for him
aham
I
na
not
praṇaśyāmi
am lost
saḥ
he
ca
also
me
to Me
na
nor
praṇaśyati
is lost .
Important Words
  • sarvatra — everywhere
    Sarva + tra — 'in every place.' Echoes 6.29's sarvatra. The chapter is hammering the universal locative: not in one place, not in many — in all.
  • sarvam — everything
    Pairs with sarvatra. The first sarvatra is about places; the sarvam is about objects. He is in every place, and every thing is in Him. Two complementary universals.
  • praṇaśyāmi — am lost
    Pra-√naś — 'utterly perish, vanish.' First-person singular — Kṛṣṇa speaks in His own voice. The verse's promise is in His mouth: I am never lost. This is not third-person doctrine; it is a vow.
  • saḥ ca me na praṇaśyati — he too is not lost to Me
    The mirror clause. The non-loss is mutual. Many doctrines describe the soul reaching God; few describe the symmetry — that God, in the same moment, will not let the soul out of His sight either.
For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.
Purport

A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Kṛṣṇa, knowing that everything is a manifestation of Kṛṣṇa’s energy. Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything – this is the basic principle of Kṛṣṇa consciousness. Kṛṣṇa consciousness is the development of love of Kṛṣṇa – a position transcendental even to material liberation. At this stage of Kṛṣṇa consciousness, beyond self-realization, the devotee becomes one with Kṛṣṇa in the sense that Kṛṣṇa becomes everything for the devotee and the devotee becomes full in loving Kṛṣṇa. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity can never be annihilated, nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saṁhitā (5.38) : premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi “I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee.” At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogī who sees the Lord as Paramātmā within the heart, the same applies. Such a yogī turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
30. He who sees Me as Brahman everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.
Commentary

The result of this spiritual realization is stated. I, the Brahman, never become invisible to that person (na praṇaśyāmi). Since I am continually present before him, the yogī (sa), My worshipper, is never lost to Me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
30. He who sees Me everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.
Commentary

Expanding on the previous verse, this verse then explains the result for one who can see in the way described above. I, paramātmā, do not become invisible to that yogī (na praṇaśyāmi). That yogī also does not become invisible to Me. We both see each other at all times.

Bhūrijana Dāsa Gauḍīya
Commentary

This is the benefit of the vision described in the previous verse. Such a person who has learned, as described in Text 29, seeing the Supersoul within and everywher, he is never lost because he is always with Krsna. He sees the all‑pervading Supersoul as the sustainer of everything including how Brahman is everywhere. This is what is described in these two verses. Now Krsna says directly that He is talking about the Supersoul:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

He thus never loses the sight of the Supreme Lord, and never falls from the path of yoga

For one who sees Me everywhere and seeing everything in Me, for him...
I am never lost, nor is he ever lost to Me

Focus of Learning

(a) Krishna conscious yogi is the perfect seer because

He sees Krishna, the Supreme, in everyone’s heart as Supersoul (Ref. Bg. 18.61 “ishvara sarva...”) and thus he appreciates the Supreme neutrality of the Lord

(b) The Supreme neutrality of the Lord

Same Lord in Paramatma feature is situated in the heart of a dog and that of a brahmana
Same Lord is present in the heart of both, a believer and a non-believer
Ref. Smrti “atatatvac ca...” – The Lord, being the source of all beings, is like the mother and the maintainer
Analogy: As the mother is neutral to all different kinds of children, the Supreme father (or mother) is also neutral. Consequently the Supersoul is always in every living being
Lord is eternally transcendental and not materially affected by His presence in the heart of a dog or a brahmana

(c) Distinction between individual soul and Supersoul

Individual soul is situated in individual heart – but he is not present in all the hearts
One who is not factually in yoga practice cannot see so clearly

(d) “All beings in Me” – The Living entity always remains in the Lord’s energy; either material or

spiritual

(e) “Lord in all beings” – to see the supreme neutrality of the Lord who is present in dog/Brahman;

believer/non-believer

(f) Analogy: Mother/ maintainer – neutral to all living beings

(g) Vision of equality is perfect in a person in Krishna consciousness

Yogi sees equally because he see’s all living entities, although in different situations according to the results of fruitive work, in all circumstances remain as the servant of God
In material (external) energy one serves the material senses
In spiritual (internal) energy one serves the Supreme Lord directly

LINK BETWEEN TEXTS 6.30 & 6.31: In the following verse Krishna directly describes Supersoul realization

as worshipful service to Him, if the yogi has proper knowledge.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.30 Yah, one who; pasyati, sees; mam, Me, Vasudeva, who am the Self of all; sarvatra, in all things; ca, and; sees sarvam, all things, all created things, beginning from Brahma; mayi, in Me who am the Self of all;-aham, I who am God; na pranasyami, do not go out; tasya,of his vision-of one who has thus realized the unity of the Self; ca sah, and he also; na pranasyati, is not lost; me, to My vision. That man of realization does not get lost to Me, to Vasudeva, because of the indentity between him and Me, for that which is called one's own Self is surely dear to one, and since it is I alone who am the seer of the unity of the Self in all.
Śrī Rāmānujācārya Classical
Translation
6.30 (ii) He who, having reached the highest stage of maturity, views similarity of nature with Me, i.e., sees similarity of all selves to Myself when They are freed from good and evil and when they remain in Their own essence, as declared in the Sruti, 'Stainless he attains supreme degree of eality' (Mun. U., 3.1.3); and 'sees Me in all selves and sees all selves in Me.' That is, on viewing one of Them (selves), one views another also to be the same, because of their similarity to one another. To him who perceives the nature of his own self, I am not lost on account of My similarity to him i.e., I do not become invisible to him. He (the Yogin) viewing his own self as similar to Me, always remains within My sight when I am viewing Myself, because of similarity of his self with Me. Sri Krsna describes a still more mature steps (of Yoga):
Śrī Abhinavagupta Classical
Translation
6.30 Yo Mam etc. Loss : i.e., on account of serving no purpose [on the part of a thing]. For example : He who does not see the all-pervasive nature of the Supreme Self, from him the Supreme Self has fled away, because It does not reveal Its own nature. Further, this aggregate of objects, which is being perceived, remains settled down in the Supreme Self, which is the very nature of their illumination (being known). Now, whosoever fails to veiw the object as such, he gets lost from the naute of that Supreme Self. For, nothing shines without It. On the other hand, he who finds Me (the Supreme Consciousness) as immanent in all - for him I am not lost; because I appear [to him] in my own nature. [Again], when he perceives objects in Me-when his perceiverhood is complete on account of the possibility of illumination and manifestation of these objects due to This - then he is not lost for the Supreme Self.
Swami Sivananda Classical
Translation
6.30 He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him.
Commentary

6.30 यः who? माम् Me? पश्यति sees? सर्वत्र everywhere? सर्वम् all? च and? मयि in Me? पश्यति sees? तस्य of him? अहम् I? न not? प्रणश्यामि vanish? सः he? च and? मे to Me? न not? प्रणश्यति vanishes.Commentary In this verse the Lord describes the effect of the vision of the unity of the Self or oneness.He who sees Me? the Self of all? in all beings? and everything (from Brahma the Creator down to the blade of grass) in Me? I am not lost to him? nor is he lost to Me. I and the sage or seer of unity of the Self become identical or one and the same. I never leave his presence nor does he leave My presence. I never lose hold of him nor does he lose hold of Me. I dwell in him and he dwells in Me.

Swami Gambhīrānanda Classical
Translation
6.30 One who sees Me in everything, and sees all things in Me-I do not out of his vision, and he also is not lost to My vision.
Shri Purohit Swami Classical
Translation
6.30 He who sees Me in everything and everything in Me, him shall I never forsake, nor shall he lose Me.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 9.29 BG 6.31 BG 18.55 SB 9.4.68 SB 11.2.55 SB 11.14.24 CC Madhya 8.275 CC Madhya 20.126 CC Antya 1.188 Kaṭha Upaniṣad 1.2.23Muṇḍaka Upaniṣad 3.1.1
Related lectures
Personal Guidance
He who sees Me everywhere and sees everything in Me — for him I am never lost, nor is he ever lost to Me.
Practical Applications
  • Trust the mutual non-loss: Kṛṣṇa never loses you when you see Him.
  • Use this verse during periods of feeling spiritually distant.
  • Renew the seeing each day.
Reflection Questions
  • Have I felt 'lost' — and what was I losing sight of?
  • What renewed seeing today?
Analogy

Two travelers, each carrying the other's portrait at all times, can never truly lose each other no matter how far they roam. The yogī who keeps Kṛṣṇa's image in his seeing is carried in Kṛṣṇa's seeing in return. The promise is mutual — and the seeing on either side is the only thread that has to stay unbroken.

Stories
Draupadī's Cry

When Draupadī, dragged into the assembly and being disrobed, was abandoned by every man in the hall, she let go of her own grip on her sari and called out 'Govinda! Dvārakanātha!' — seeing Kṛṣṇa, in that instant, everywhere.

Kṛṣṇa, in distant Dvārakā, did not lose her. The sari became infinite. The Mahābhārata gives no scene more direct in illustrating yaḥ mām paśyati sarvatra — tasya na praṇaśyāmi: the one who sees Me everywhere, for him I am never lost. Her sarvatra-seeing in extremity drew His never-losing in response.

📝 My note

Source: vedabase.io

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