BG 6.30 — Dhyāna-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 6.30Chapter 6 · Dhyāna-Yoga · Krishna → Arjuna · anuṣṭubh

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati

tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Whoever sees Me in all things and sees all things in Me, I will never be hidden from that one, and that one will never be hidden from Me.

ekras · bhāṣya

Whoever sees Me everywhere and sees all things in Me — I do not vanish from him, and he does not vanish from Me. The verse is one of the chapter's warmest closings; the cadence of the two negative statements holds the mutuality.

Shankara reads the verse on the non-dual axis. The yogi who sees Me — Vasudeva, the atman of all — everywhere in every being, and sees all beings within Me as the universal Self, has arrived at atma-aikatva-darshana. Because we are not two, I am never hidden from that seer; I, the Lord, do not recede into non-perception. Nor does he recede into non-perception for Me — for one's own atman is never lost from oneself.

Ramanuja reads the same verse with a relational warmth. The soul that has shed punya and papa attains samya — essential likeness — with Me. Not identity but a genuine resemblance of nature. That soul perceives Me in every atman-substance and perceives every atman-substance in Me, each vision confirming the other by their mutual samya.

Madhva reads the closing as the bond of master and servant. Na pranashyami means I will be his eternal yoga-kshema — bearing his welfare, securing what he lacks and protecting what he has. Sa cha me na pranashyati means he becomes My perpetual devotee; the bond never severs. Even a lord who fails to protect is called a non-lord; even a servant who is lost is no servant.

Vallabha names the second of the two grades from 6.29: the yogi sees Vasudeva himself by yoga-born direct perception, sees all beings and himself as non-distinct from Krishna. The non-disappearance is mutual because the perception itself is mutual.

Context

where

Chapter 6 · Dhyāna-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 6.29

The yogi whose mind is absorbed in practice sees the self dwelling in all beings and all beings dwelling in the self, and so sees the same reality everywhere.

What's going on

Whoever sees Me in all things and sees all things in Me, I will never be hidden from that one, and that one will never be hidden from Me.

Sūtras through this verse (63)

RamsukhdasclassicalA

What binds you (and how to let go)between

6.1True renouncing acts; drops the inner hook.───→here6.30───→7.30Hold the Lord through every layer of life.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

2.39Practice seam begins.───→here6.30───→6.46The yogi outranks every other path.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

6.9Souls differ by nature not by accident alone.───→here6.30───→13.23Soul and Lord coexist in the body, not as one.

show all 63

RamsukhdasclassicalI

The Lord already inside the heartstation · anchor

───→here6.30───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

6.1Renouncer and yogi together───→here6.30───→9.22Yogakshema as offering returned

MadhusūdanaclassicalB

Different students need different teachingsbetween

6.1The renouncer and yogi are one under two views.───→here6.30───→7.16Four kinds of devotee, ranked by ripeness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

6.1Renouncing too lives by purity of mind.───→here6.30───→16.1The dispositions decide who can even begin.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

6.1The fruit-unattached one is yogi and renouncer.───→here6.30───→9.22The undivided ones the Lord himself sustains.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

6.1Calling a karma-yogi 'renouncer' is only a courtesy.───→here6.30───→18.1At the very end, the line still holds.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here6.30───→6.46The yogi with mind-stilled stands above mere knowing.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesapproach

───→here6.30───→7.1The chapter elaborates the prior bhajana-line.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherapproach

───→here6.30───→7.1A bow to the bliss-cloud, Nanda's son, opens seven.

RamsukhdasclassicalI

The Lord already inside the heartstation

───→here6.30───→

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here6.30───→6.40A fallen seeker still keeps the human birth.

RamsukhdasclassicalC

Desire is the root — not actionbetween

6.24Renounce every desire born of will.───→here6.30───→18.49Free of longing everywhere — same goal.

RamsukhdasclassicalG

Equanimity in everythingbetween

6.8Clay, stone, and gold are all level to him.───→here6.30───→6.32Sees others' pain and joy as his own.

RamsukhdasclassicalH

All paths arrive at the same roombetween

5.4Insight and practice are not two paths.───→here6.30───→6.46The lover outranks every other yogi.

RamsukhdasclassicalK

The body is not yoursbetween

6.3Body, senses, and mind: none of them yours.───→here6.30───→13.20Nature causes the act; you only experience.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonestation

───→here6.30───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)between

6.1The renouncer and yogi are the same person.───→here6.30───→7.1Open the second ṣaṭka: mind clung to Me.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

6.1The renouncer is the one who acts for Me.───→here6.30───→9.27Whatever you do, do it as offering.

MadhvaclassicalT3

Ranking is real — and it never collapsesbetween

6.9Devas, asuras, mortals are three native kinds.───→here6.30───→14.27Brahman has gradations within its own form.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

6.6Maitrāyaṇī defines the stilled mind.───→here6.30───→7.5Doubled prakṛti named from a single śruti.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

6.1The renouncer and yogi are one person, two names.───→here6.30───→18.2The ritualists' śruti fixes the closing definition.

MadhvaclassicalT8

Direct vision — the only proximate causebetween

6.7The stilled mind sees the seated supreme self.───→here6.30───→6.46The five-rung ladder ends in love, not knowledge.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

6.20'Self' here is not soul but the Lord within.───→here6.30───→6.32'Self' as mind, not soul, when symmetry is needed.

VallabhaclassicalC

Drop the doer, not the deedbetween

6.1Real renouncing keeps the act alive.───→here6.30───→18.1The closing chapter reopens this question.

VallabhaclassicalD

Chapter-opening preludesbetween

6.1Prelude binds yoga to puṣṭi-bhakti.───→here6.30───→7.1Seven-verse prelude opens the bhakti-ṣaṭka.

VallabhaclassicalE

Three paths, one teaching orderbetween

6.1The two paths are one through fruit-renouncing act.───→here6.30───→6.46The lover outranks the wise and the disciplined.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

2.48Yoga itself is just sameness of mind.───→here6.30───→6.46The yogi closing the ṣaṭka is a mind-stiller.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)approach

───→here6.30───→7.4Two natures of the Lord: matter and selves.

RāmānujaclassicalE

Bhakti as continuous recollectionapproach

───→here6.30───→7.17I am dearest to him.

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaapproach

───→here6.30───→7.4Lower nature: matter.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata simileapproach

───→here6.30───→7.18He is My self; I cannot hold without him.

VallabhaclassicalB

Grace alone — the technical markapproach

───→here6.30───→7.18The wise one is Myself, by grace alone.

VallabhaclassicalK

Aphorism, gloss, full commentaryapproach

───→here6.30───→6.47Six chapters of aphorism close at this verse.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

6.11Mudra and posture. 'Shuchau deshe pratishthapya sthiram asanam atmanah.' Establi───→here6.30───→9.26Puja and havan. 'Patram pushpam phalam toyam yo me bhaktya prayachchhati.' Whoev

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

6.5'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not l───→here6.30───→16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T

Gauravmodernheart_leadership

Heart Leadershipbetween

6.7'Jitatmanah prashantasya paramatma samahitah.' For the self-conquered, in-peace,───→here6.30───→6.35'Asamshayam maha-baho mano durnigraham chalam, abhyasena tu Kaunteya vairagyena

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

5.5'Yat sankhyaih prapyate sthanam tad yogair api gamyate.' The place reached by sa───→here6.30───→6.46'Tapasvibhyo'dhiko yogi jnanibhyo'pi mato'dhikah, karmibhyash chadhiko yogi tasm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netibetween

6.29'Sarva-bhuta-stham atmanam sarva-bhutani cha'tmani, ikshate yoga-yuktatma sarvat───→here6.30───→13.32'Anaditvan nirgunatvat paramatma'yam avyayah, sharira-stho'pi Kaunteya na karoti

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here6.30───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

5.1Two saṃnyāsas: fruit and means.───→here6.30───→6.46Yogin vs. jñānin: not synonyms.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

2.39Wisdom section wound up here.───→here6.30───→6.46Dhyāna section sealed: yogin is supreme.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelapproach

───→here6.30───→7.1Upāsya and tat-pada in apposition. Anchor.

ĀnandagiriclassicalJ

Prakṛti is never autonomousapproach

───→here6.30───→7.4Two-fold prakṛti is the Lord's own power.

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here6.30───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

6.1The fire-keeper is renouncer only in a soft sense.───→here6.30───→18.49Action-freedom comes from full renunciation.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here6.30───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.1The renouncer and yogi are one figure.───→here6.30───→6.46The yogi outranks tapasvi, jñāni, karmin.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spinebetween

6.1Pure mind is not yet release: now meditate.───→here6.30───→8.1Now, the questions of Brahman and self.

ŚaṅkaraclassicalI

The lover and the knower are one personapproach

───→here6.30───→7.16Of the four devotees, the knower is dearest.

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsapproach

───→here6.30───→7.14Those who take refuge cross the māyā.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyaapproach

───→here6.30───→7.21Deity-worship: His self-arrangement of grace.

ŚrīdharaclassicalC

Devotion is both the way and the homeapproach

───→here6.30───→6.47Be a devotee: that is the meaning.

ŚrīdharaclassicalH

The grammar of single-pointednessapproach

───→here6.30───→7.14Undivided love crosses the great mist.

ŚrīdharaclassicalK

Death-memory as the test of daily habitapproach

───→here6.30───→8.5Whoever remembers Me at the last reaches Me.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldexit

5.8I do nothing at all, says the knower.───→here6.30───→

Ekrasmodernmeditation

Meditation — the dhyāna tourbetween · v2

6.29Self in all beings───→here6.30───→8.12Om at the close

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

6.4Renounced in resolve───→here6.30───→6.35Practice and dispassion

Ekrasmodernbhakti

Bhakti — devotion pathapproach · v2

───→here6.30───→7.16Four kinds of bhakta

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

6.1Householder is not figurative saṁnyāsin.───→here6.30───→7.13Why this declaration? The gloss must answer.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

6.1Karma-yoga is outer; samādhi-yoga inner.───→here6.30───→7.1First ṣaṭka closed; new pratijñā opens.

Śabda · lemmas (9 unique · 17 occurrences)

पश्यति dṛś ×2 — to see (verbal root) · present indicative 3rd person singular verb · also at 2.29, 5.5, 6.32, 13.27, 13.29, 13.30 +2
प्रणश्यामि·प्रणश्यति pra-√ṇaś ×2 — to perish utterly (pra- + √naś) · present indicative 1st person singular verb / present indicative 3rd person singular verb
तस्य·स tad ×2 — that (distal demonstrative); also 3rd-person pronoun · genitive masculine singular noun / nominative masculine singular noun
सर्वत्र sarvatra — everywhere · also at 2.57, 6.29, 6.32, 9.6, 12.3, 12.4 +3

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माम्·मयि·अहम्·मे mad ×4 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · accusative singular noun / locative singular noun / nominative singular noun / genitive singular noun
च ca ×2 — and; (homonym: also the consonant ca)
न na ×2 — not (negation particle)
यः yad — which, who (relative pronoun) · nominative masculine singular noun
सर्वम् sarva — all, entire · accusative neuter singular noun

Praśna · so what (7)

01If Śaṅkara's reading is correct — that mutual non-disappearance is a logical consequence of ātman-identity — then what role, if any, does sādhana (practice) play once identity is already the metaphysical fact? What must be 'achieved' if nothing can be lost?
02Rāmānuja insists on sāmya (likeness) rather than aikya (identity) as the basis for mutual visibility. How does an ontological similarity that falls short of identity guarantee perpetual, unfailing recognition — and does this account require Bhagavān to be actively 'looking back'?

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03Madhva reads the verse as a bilateral duty-contract — yoga-kṣema from Kṛṣṇa, perpetual bhakti from the jīva. Does framing liberation-in-process as a reciprocal obligation illuminate or diminish the experience of grace?
04Vallabha splits 6.29–6.30 into two grades of samādhi and concludes with Kṛṣṇa's proactive four-armed darśana. What is at stake theologically in reading 'I do not disappear' as Kṛṣṇa's active self-disclosure rather than the yogin's unobstructed perception?
05Śrīdhara positions upāsanā (devotional worship) as the primary cause (mukhyaṃ kāraṇam) that generates ātmajñāna — inverting the more common Advaita sequence in which jñāna precedes or renders bhakti redundant. Does the verse itself support this causal direction?
06Madhusūdana distinguishes yoga-born aparokṣa-jñāna from inference-or-testimony-born knowledge of Brahman. For a practitioner who has only the latter, is Kṛṣṇa's promise in this verse already in effect, or does it await the yoga-born upgrade?
07All six commentators agree that 'I do not disappear' is addressed to someone who already sees Me everywhere. Does this verse function as a promise for those still practicing, or as a description-in-retrospect of a state already attained — and which reading is more useful pastorally?

Vyavahāra · try it in your life

Advaita

When you catch yourself feeling abandoned by the divine — or conversely, feeling spiritually special — return to Śaṅkara's logic: the one who sees the ātman as identical in every face has no basis for either loneliness or spiritual pride, because the very 'I' doing the longing is the same Self everywhere. Practice pausing in irritation with another person and asking: 'Whose ātman is this?' Not as a thought-exercise but as a direct look.

Viśiṣṭādvaita

Rāmānuja's sāmya-vision suggests a relational posture: every person you encounter is an ātman-substance that has the same intrinsic nature as you — neither superior nor inferior. In a conflict, the practical move is to ask whether you are relating to the other's puṇya-pāpa costume or to their viśuddha (pure) ātman-form. Bhagavān remains visible precisely to the extent that you hold the other in their pure form rather than their karmic one.

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Dvaita

Madhva's yoga-kṣema reading issues a clear practical injunction: maintain your side of the contract — perpetual bhakti, not sporadic devotion — and Kṛṣṇa commits to bearing your welfare at all times. When anxiety about outcomes arises, the Dvaita practitioner asks not 'will this work out?' but 'am I fulfilling my bhakti-obligation?' — which is the one variable inside the practitioner's scope. The Lord's welfare-bearing is then simply trusted as structural.

Śuddhādvaita

Vallabha's kṛpā-dṛṣṭi theology means that the practitioner's role is primarily receptivity — opening to the Lord's grace-gaze rather than engineering a state of samādhi. In daily life this translates to cultivating smaraṇa (remembrance) and sevā (service) not as causes that compel grace but as the channels through which it flows. When darśana seems absent, the Puṣṭi-mārga practitioner asks not 'what did I fail to do?' but 'am I facing toward the Light?'

Bhakti

Śrīdhara's framing places upāsanā as the mukhya kāraṇa — the principal cause that generates ātmajñāna, not the other way around. The practical implication: do not wait until you feel spiritually prepared to begin devoted worship; structured, consistent upāsanā of Parameśvara in every being is itself the path by which the vision the verse describes comes into being. Treat your morning worship not as a warm-up exercise but as the actual practice.

Advaita-Bhakti

Madhusūdana's two-tier aparokṣa model has a liberating implication for practitioners who know Advaita intellectually but have not yet had the yoga-born direct perception: the intellectual understanding is genuine but incomplete — and that incompleteness calls not for more reading but for consistent yogic sādhana. In everyday terms: the person who 'knows' non-duality conceptually but still reacts with fear or possessiveness has testimony-knowledge, not yoga-knowledge. The gap is closed by practice, not by further study.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 6, Verse 30: Krishna to Arjuna — Dhyāna-Yoga