Bhagavad Gītā · Chapter 13, Verse 30
यदा भूतपृथग्भावमेकस्थमनुपश्यति।तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।
yadā bhūta-pṛthag-bhāvam eka-stham anupaśyati
tata eva ca vistāraṁ brahma sampadyate tadā
also searched as "yada bhuta-prthag-bhavam eka-stham anupashyati"
Translation
When he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman.
Vāṇi's rendering
When you see all separate beings resting in one, and spreading out from that one — you become the eternal.
Word by word
| Sanskrit & transliteration | Meaning |
|---|---|
| यदाyadā | when |
| भूत-पृथक्-भावम्bhūta-pṛthag-bhāvam | the separate existence of all beings — each thing standing apart as its own |
| एक-स्थम्eka-stham | resting in one, seated in a single ground |
| अनुपश्यतिanupaśyati | keeps looking and sees; sees along, sees through |
| ततःtataḥ | from that; from there (joined as tata before eva) |
| एवeva | alone, precisely |
| चca | and |
| विस्तारम्vistāram | the spreading out, the unfolding into many |
| ब्रह्मbrahma | the vast, the eternal |
| सम्पद्यतेsampadyate | arrives at, becomes |
| तदाtadā | then |
Frequently asked
What does Bhagavad Gita Chapter 13 Verse 30 mean?
It means that separateness is real but not final. Beings genuinely stand apart, and they all stand in one ground, spreading out from it. Krishna says the one who keeps looking until both are seen at once does not merely understand the eternal. He becomes it.
What does yada bhuta-prthag-bhavam eka-stham anupashyati teach?
It teaches patience of sight. Anupaśyati is not a glance but a sustained looking. The many are not denied and the one is not imagined; the two are held together in a single act of attention until the difference between knowing and being quietly closes.
Does this verse say differences between people are an illusion?
No. Krishna keeps the word pṛthak — separate. Difference stands. What changes is where you locate it: no longer the deepest truth about anyone, but a spreading out from one resting place. You still see the many. You stop mistaking them for unrelated.
How do I actually practise seeing all beings resting in one?
Not by thinking it. Take one person whose separateness stings you, and look — at the breath, the fear, the wanting, the ending that waits. Keep looking past the point where you have your conclusion. The seeing does the work; you only have to stay with it.
Read every verse this way, held — inside Vāṇi.
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Commentary
Seeing is the verb here — anupaśyati, to look along something, to keep looking until the pattern shows. Krishna does not ask Arjuna to believe that beings rest in one. He asks him to watch until the resting is plain. The field is crowded with separate things: cousins, teachers, the men he must fight. Look long enough and separateness stops being the first fact about them; it becomes the second. What is one spreads out, and what spreads out was never anywhere else. Name the person you cannot bear. Then look at them again, longer, until you see where they are resting.