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

Bhāṣyakāra purports

• Śaṅkaraadvaita

  The yogin who sees Me — Vāsudeva, the ātman of all — everywhere in every being, and sees all beings within Me as the universal Self, has arrived at ātmaikatva-darśana (the vision of the Self's sole unity). Because we are not two, I am never hidden from that seer: I, the Lord, do not recede into non-perception for him. Nor does he recede into non-perception for Me — for one's own Self is always the dearest, and that knower and I share a single ātman.

• Rāmānujaviśiṣṭādvaita

  The soul that has shed puṇya and pāpa (merit and demerit) and rests in its own pure form attains sāmya (essential likeness) with Me — not identity, but a genuine resemblance of nature. That soul perceives Me in every ātman-substance and perceives every ātman-substance in Me, each vision confirming the other by their mutual sāmya. For such a seer of his own ātman's true form I do not disappear; and having my own nature as its standard of vision, he too does not disappear from Me.

• Madhvadvaita

  The fruit of such equal vision is declared here: 'I shall never be lost to that one' means I will be his eternal yoga-kṣema (I bear his welfare, securing what he lacks and protecting what he has). 'He is never lost to Me' means he becomes My perpetual devotee — the bond of master and servant never severs. Even a lord who fails to protect is called a non-lord; even a servant who fails to worship is called a non-servant: but this devotee and I fulfill our respective natures without fail.

• Vallabhaśuddhādvaita

  There are two forms of the unseen (asamprajñāta) samādhi: one directed at imperishable Brahman, one at Bhagavān personally. The first produces awareness of the ātman as pervading all beings; the second, the deeper secret — the yogin sees Vāsudeva Himself by yoga-born direct perception, sees all beings and himself as non-distinct from Me. For the devotee who arrives here, I do not become invisible in the abstract sense but appear concretely, in four-armed form, granting direct darśana out of kṛpā (grace-vision), blessing him with My own grace-glance.

• Śrīdharabhakti

  The primary means by which such ātma-jñāna (self-knowledge) — that perceives all beings as the Self — is attained is upāsanā (worship) of Me as Parameśvara. Whoever sees Me, the Supreme Lord, in every being, and sees every creature within Me, for that person I, Parameśvara, do not become adarśana (invisible); nor does he become invisible to Me. Rather I appear before him directly and, with kṛpā-dṛṣṭi (the glance of grace), look upon him and bless him.

• Madhusūdanaadvaita-bhakti

  Having established the pure meaning of the tat-pada (That), the yogin sees Me — Īśvara, the cause of all manifestation, the unqualified, supreme truth, dense with ānanda (bliss) — permeating the entire prapañca (phenomenal world) through the direct, immediate perception born of yoga, not of inference. He simultaneously sees all the prapañca as superimposed on Me by māyā, and therefore as only apparently distinct. For this viveka-seer, I do not become the object of mere indirect knowledge — I become the object of yoga-born aparokṣa-jñāna (immediate, non-mediate knowledge). And he, as My own ātman and therefore supremely dear to Me, is forever within the scope of My direct awareness.