This śloka continues the vision taught in 6.29. There, Bhagavān said that the yogī sees the Self in all beings and all beings in the Self. Here the same vision is expressed in the language of Bhagavān-bhakti: the yogī sees Bhagavān everywhere and sees everything in Bhagavān.

Yo māṁ paśyati sarvatra means “the one who sees Me everywhere.” This does not mean physically seeing Krishna’s blue form in every object. The eyes will still see a tree as a tree, a river as a river, a person as a person, an animal as an animal, and a mountain as a mountain. Practical perception continues.

The deeper vision is this: every name and form exists because of Bhagavān. Every being is sustained by Bhagavān. Every law of nature, every function of the body, every capacity of the mind, every order in the universe belongs to Bhagavān. Nothing stands outside Īśvara.

When the mind is immature, it sees the world as separate from Bhagavān. Bhagavān is imagined only in a temple, shrine, image, prayer room, or sacred place. Those are important and sacred, but they are not the limit of Bhagavān. A mature mind sees the temple as sacred and also sees the entire universe as the body of Bhagavān.

Sarvaṁ ca mayi paśyati means “and sees everything in Me.” This is the complementary vision. Not only is Bhagavān present in all beings; all beings exist in Bhagavān. Just as all waves exist in the ocean, all ornaments exist in gold, and all clay pots exist in clay, all names and forms exist in Bhagavān. They are not independent realities.

This vision removes spiritual distance. Before this understanding, a seeker may feel: “Bhagavān is far away. I am here, struggling in the world. Bhagavān is elsewhere.” But when the vision matures, the seeker recognizes: “I am never outside Bhagavān. The world is never outside Bhagavān. Every experience appears within the order of Bhagavān.”

Then Bhagavān gives a beautiful assurance: tasya aham na praṇaśyāmi — “I am not lost to him.” Bhagavān is not absent from such a person’s vision. The person does not forget Bhagavān when leaving the temple. The person does not lose Bhagavān in the marketplace, kitchen, office, family, forest, illness, success, or sorrow. Wherever he turns, Bhagavān is available.

Sa ca me na praṇaśyati — “and he is not lost to Me.” This is an intimate statement. From the standpoint of truth, no being is ever outside Bhagavān. But from the standpoint of the seeker, ignorance creates a feeling of separation. When this ignorance is removed, the relationship becomes unbroken. The devotee never loses Bhagavān, and Bhagavān never loses the devotee.

This does not mean the person becomes careless in practical life. Seeing Bhagavān everywhere does not mean treating fire and water the same way, or a saint and a thief the same way in behavior. Practical distinctions remain. But spiritually, the person knows that all exist in Bhagavān’s order. Therefore, reverence, humility, compassion, and inner security grow.

This śloka beautifully bridges jñāna and bhakti. The jñānī says, “The Self alone is the truth of all.” The bhakta says, “Bhagavān alone is everywhere.” These are not two contradictory visions. When understood deeply, they meet. The universe is not separate from Bhagavān, and the Self is not separate from Brahman.

Thus 6.30 teaches a life-transforming vision: do not confine Bhagavān to one place, one form, or one moment of worship. See Bhagavān everywhere. See everything in Bhagavān. Then spiritual life becomes continuous, not occasional.