yo māḿ paśyati sarvatra
sarvaḿ ca mayi paśyati
tasyāhaḿ na praṇaśyāmi
sa ca me na praṇaśyati
Translation of Bhagavad Gita 6.30
For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
A person in Krishna consciousness certainly sees Lord Krishna everywhere, and he sees everything in Krishna. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Krishna, knowing that everything is a manifestation of Krishna’s energy. Nothing can exist without Krishna, and Krishna is the Lord of everything—this is the basic principle of Krishna consciousness. Krishna consciousness is the development of love of Krishna—a position transcendental even to material liberation. At this stage of Krishna consciousness, beyond self-realization, the devotee becomes one with Krishna in the sense that Krishna becomes everything for the devotee and the devotee becomes full in loving Krishna. 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 Krishna is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-samhita (5.38):
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hridayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusham tam aham bhajami
“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 Shyamasundara, situated within the heart of the devotee.”
At this stage, Lord Krishna never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees the Lord as Paramatma within the heart, the same applies. Such a yogi turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
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.
Commentary by Sri Ramanuja of Sri Sampradaya:
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 equality’ (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 by Sri Sridhara Swami of Rudra Sampradaya:
Worshipping Lord Krishna as the atma or soul within all naturally created beings is the foremost means for direct inner realisation of one’s 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.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
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.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
The yogi or one perfected in the science of the individual consciousness attaining communion with the ultimate consciousness who perceives the Supreme Lord in all beings is comparatively more advanced then the yogi described in the previous verse. One who established in yoga perceives Lord Krishna presence within all created beings as paramatma the supreme soul and ultimate controller of all beings from the highest demigod down to an inanimate tree and sees all created beings as existing within Him in His independent external energy the Brahman or spiritual substratum pervading all existence which all beings depend on and are controlled by for their very existence. Such a yogi perceiving in this way is never disconnected from the Supreme Lord nor is the Supreme Lord ever disconnected from them. The purport is that the Supreme Lord bestows His grace on such yogis and they are empowered by spiritual knowledge to behold Him in all His splendour.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
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.
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
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.
Sanskrit Shloka Without Transliteration Marks:
yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati
Sanskrit to English Word for Word Meanings:
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.
