यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost
Translation:
He who sees Me in all beings and all beings in me never becomes lost to me, nor do I become lost to him.
Commentary:
Lord Krishna is Paramatma in all, and so the Yogi of universal vision sees the Lord everywhere and everything in the Lord. When the individual self has become one with Atma, the individual and the supreme Self live together. How can one be lost to the other? Here the word ‘pasyati‘ does not mean seeing with the physical eye. Seeing is experiencing the Self everywhere.
From the point of view of the devotee, the Lord is Paramatma. It is explained here how the Lord’s grace works on the devotee. He who sees the Lord everywhere receives the fulness of his grace. The Lord is ever alive to the devotee, and the devotee is ever alive to the Lord. No doubt all are children of the Lord. But the devotee has given up his child’s play with material things and yearns to live with the Lord. So the Lord has him ever under his loving eye and watchful care. Of what avail is it to spend a whole life-time seeking for the favour of some petty worldly person when the Lord Himself is ever near the individual, ready to confer the highest blessings of life? Why not approach Him? Through Jnana, equal vision and purity the Lord’s grace could be obtained in full. Having once obtained it, never is it lost again. To see the Lord in all and the Lord in all things is the aim of Yogi. This is Sarvatmadrishti.
Sri Ramakrishna Says —
“But for my part I accept everything: Turiya and also the three states of waking, dream, and deep sleep. I accept all three states. I accept all — Brahman and also maya, the universe, and its living beings. If I accepted less I should not get the full weight.”
A DEVOTEE: “The full weight? How is that?” (All laugh.)
MASTER: “Brahman is qualified by the universe and its living beings. At the beginning, while following the method of ‘Not this, not this’, one has to eliminate the universe and its living beings. But as long as ‘I-consciousness’ remains, one cannot but feel that it is God Himself who has become everything. He alone has become the twenty-four cosmic principles.
“When a man speaks of the essential part of the bel-fruit, he means its flesh only, and not the seeds and shell. But if he wants to speak of the total weight of the fruit, it will not do for him to weigh only the flesh. He must accept the whole thing: seeds and shell and flesh. Seeds and shell and flesh belong to one and the same fruit.
“The Nitya and the Lila belong to the same Reality. Therefore I accept everything, the Relative as well as the Absolute. I don’t explain away the world as maya. Were I to do that I should get short weight.”
MAHIMACHARAN: “It is a good synthesis: from the Absolute to the Relative, and from the Relative to the Absolute.”
MASTER: “The jnanis regard everything as illusory, like a dream; but the bhaktas accept all the states. The milk flows only in dribblets from the jnani. (All laugh.) There are some cows that pick and choose their fodder; hence their milk flows only in dribblets. But cows that don’t discriminate so much, and eat whatever they get, give milk in torrents. A superior devotee of God accepts both the Absolute and the Relative; therefore he is able to enjoy the Divine even when his mind comes down from the Absolute. Such a devotee is like the cows that give milk in torrents.” (All laugh.)
MAHIMA: “But the milk of a cow that eats without discrimination smells a little.” (Laughter.)
MASTER (with a smile): “That’s true, no doubt. Therefore that milk should be boiled. One should boil such milk over the fire a little while; there will be no smell whatever if you boil the milk over the fire of Knowledge. (All laugh) (Source: Gospel of Sri Ramakrishna)
In his early days with Sri Ramakrishna, the young Sharat asked a blessing that he might see God in every being. The Master blessed him, saying, “Yes, you will attain it.” The following incident indicates how that blessing was fulfilled towards the end of his life: One of the devotees who was nurtured by Swami Saradananda’s loving care one day remarked, “Swami, why do you love us so much?” Swami Saradananda did not say anything. After a few days, when that devotee came to Udbodhan, the swami said: “A few days ago I went to Belur Math and prostrated before Sri Ramakrishna. The Master appeared before me and said, ‘You love all because you find me in all.’ That is the answer I would give you today.”
(Source: God Lived with Them)
Question: What is the effect of union with Atma?
Answer: The Yogi sees the Lord in all things, and lives ever with the Lord.
Bhagavad Gita: Chapter 6 
(47 Verses)
