\n\u092f\u094b \u092e\u093e\u0902 \u092a\u0936\u094d\u092f\u0924\u093f \u0938\u0930\u094d\u0935\u0924\u094d\u0930 \u0938\u0930\u094d\u0935\u0902 \u091a \u092e\u092f\u093f \u092a\u0936\u094d\u092f\u0924\u093f \u0964
\n\u0924\u0938\u094d\u092f\u093e\u0939\u0902 \u0928 \u092a\u094d\u0930\u0923\u0936\u094d\u092f\u093e\u092e\u093f \u0938 \u091a \u092e\u0947 \u0928 \u092a\u094d\u0930\u0923\u0936\u094d\u092f\u0924\u093f \u0965 \u0969\u0966 \u0965<\/p>\n
\nyo m\u0101\u1e41 pa\u015byati sarvatra
\nsarva\u1e41 ca mayi pa\u015byati
\ntasy\u0101ha\u1e41 na pra\u1e47a\u015by\u0101mi
\nsa ca me na pra\u1e47a\u015byati<\/p>\n
\nSynonyms
\nya\u1e25 \u2014 whoever; m\u0101m \u2014 Me; pa\u015byati \u2014 sees; sarvatra \u2014 everywhere; sarvam \u2014 everything; ca \u2014 and; mayi \u2014 in Me; pa\u015byati \u2014 sees; tasya \u2014 for him; aham \u2014 I; na \u2014 not; pra\u1e47a\u015by\u0101mi \u2014 am lost; sa\u1e25 \u2014 he; ca \u2014 also; me \u2014 to Me; na \u2014 nor; pra\u1e47a\u015byati \u2014 is lost.<\/p>\n
\nTranslation
\nFor one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.<\/p>\n
\nPurport
\nA person in K\u1e5b\u1e63\u1e47a consciousness certainly sees Lord K\u1e5b\u1e63\u1e47a everywhere, and he sees everything in K\u1e5b\u1e63\u1e47a. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of K\u1e5b\u1e63\u1e47a, knowing that everything is a manifestation of K\u1e5b\u1e63\u1e47a\u2019s energy. Nothing can exist without K\u1e5b\u1e63\u1e47a, and K\u1e5b\u1e63\u1e47a is the Lord of everything \u2013 this is the basic principle of K\u1e5b\u1e63\u1e47a consciousness. K\u1e5b\u1e63\u1e47a consciousness is the development of love of K\u1e5b\u1e63\u1e47a \u2013 a position transcendental even to material liberation. At this stage of K\u1e5b\u1e63\u1e47a consciousness, beyond self-realization, the devotee becomes one with K\u1e5b\u1e63\u1e47a in the sense that K\u1e5b\u1e63\u1e47a becomes everything for the devotee and the devotee becomes full in loving K\u1e5b\u1e63\u1e47a. 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 K\u1e5b\u1e63\u1e47a is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-sa\u1e41hit\u0101 (5.38):
\nprem\u0101\u00f1jana-cchurita-bhakti-vilocanena
\nsanta\u1e25 sadaiva h\u1e5bdaye\u1e63u vilokayanti
\nya\u1e41 \u015by\u0101masundaram acintya-gu\u1e47a-svar\u016bpa\u1e41
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi
\n\u201cI 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 \u015ay\u0101masundara, situated within the heart of the devotee.\u201d
\nAt this stage, Lord K\u1e5b\u1e63\u1e47a never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yog\u012b who sees the Lord as Param\u0101tm\u0101 within the heart, the same applies. Such a yog\u012b turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u092f\u094b \u092e\u093e\u0902 \u092a\u0936\u094d\u092f\u0924\u093f \u0938\u0930\u094d\u0935\u0924\u094d\u0930 \u0938\u0930\u094d\u0935\u0902 \u091a \u092e\u092f\u093f \u092a\u0936\u094d\u092f\u0924\u093f \u0964 \u0924\u0938\u094d\u092f\u093e\u0939\u0902 \u0928 \u092a\u094d\u0930\u0923\u0936\u094d\u092f\u093e\u092e\u093f \u0938 \u091a \u092e\u0947 \u0928 \u092a\u094d\u0930\u0923\u0936\u094d\u092f\u0924\u093f \u0965 \u0969\u0966 \u0965 yo m\u0101\u1e41 pa\u015byati sarvatra sarva\u1e41 ca mayi pa\u015byati tasy\u0101ha\u1e41 na pra\u1e47a\u015by\u0101mi sa ca me na pra\u1e47a\u015byati … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-12341","post","type-post","status-publish","format-standard","hentry","category-english"],"publishpress_future_action":{"enabled":false,"date":"2026-06-10 10:44:23","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/12341","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=12341"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/12341\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=12341"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=12341"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=12341"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}