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Bhagavad Gita Chapter 6 Verse 30

भगवद् गीता अध्याय 6 श्लोक 30

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति।।6.30।।

English Translation - Swami Gambirananda

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.

English Translation - Swami Sivananda

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.

English Translation - Dr. S. Sankaranarayan

6.30. He who observes Me in all and observes all in Me-for him I am not lost and he too is not lost for me.

English Commentary - Swami Sivananda

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.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

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 ones 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.

English Translation of Commentary - Dr. S. Sankaranarayan

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.

English Translation of Ramanuja's Sanskrit Commentary

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):

Commentary - Chakravarthi Ji

The result of this spiritual realization is stated. I, the brahman, never become invisible to that person (na pranasyami). Since I am continually present before him, the yogi (sa), my worshipper (me), is never lost to me.

Rudra Vaishnava Sampradaya - Commentary

Worshipping Lord Krishna as the atma or soul within all naturally created beings is the foremost means for direct inner realisation of ones own inherent atma. One is more matured who perceives the Supreme Lord in all beings and all beings within the Supreme Lord is never disconnected from Him nor does the Supreme Lord ever disconnect Himself from them. This is to say that the Supreme Lord personally manifests Himself within their hearts and graciously bestows blessings on them.

Brahma Vaishnava Sampradaya - Commentary

Now Lord Krishna reveals the results of perceiving Him everywhere. For such a person He is never lost nor is such a person ever lost to Him meaning such a person ever remains devoted to Him. It is indeed the master who protects the servant and it is certain that it is the Supreme Lord only who protects all the living entities. But it is also well known that if the master is not offered proper respect by the servant or fails to be obedient then the master ceases to be the master. In the Garuda Purana it is stated: One who always perceives the Supreme Lord equally within all beings will always possess unshakeable devotion and for such a person the Supreme Lord Himself will personally maintain them.

Shri Vaishnava Sampradaya - Commentary

One advanced in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation is the person who gravitates in proximity to Lord Krishnas eternal and divine, transcendental nature in the manner as prescribed in the Vedic scriptures. Impeccable without a blemish such a one attains to supreme equanimity. Whosoever realises that the nature of the eternal atma or soul is identical in essence and purity, transcendental to all dualities and is comparable to the Supreme Lord Krishna and who so perceiving realises that Lord Krishna is the essence of the atma as well and that all atmas are in Him and seeing ones own atma in oneself as well as the atmas in all other beings have realised the ultimate truth and Lord Krishna is no longer veiled from them because ones nature has become the same as His and He accepts them as His own Self and always reveals Himself to them in their hearts.

Kumara Vaishnava Sampradaya - Commentary

One advanced in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation is the person who gravitates in proximity to Lord Krishnas eternal and divine, transcendental nature in the manner as prescribed in the Vedic scriptures. Impeccable without a blemish such a one attains to supreme equanimity. Whosoever realises that the nature of the eternal atma or soul is identical in essence and purity, transcendental to all dualities and is comparable to the Supreme Lord Krishna and who so perceiving realises that Lord Krishna is the essence of the atma as well and that all atmas are in Him and seeing ones own atma in oneself as well as the atmas in all other beings have realised the ultimate truth and Lord Krishna is no longer veiled from them because ones nature has become the same as His and He accepts them as His own Self and always reveals Himself to them in their hearts.

Transliteration Bhagavad Gita 6.30

Yo maam pashyati sarvatra sarvam cha mayi pashyati; Tasyaaham na pranashyaami sa cha me na pranashyati.

Word Meanings Bhagavad Gita 6.30

yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost