Upanishads · Tripurātāpinī 63
॥
Devanāgarī
तस्माद्य एतैर्मन्त्रैर्यजति स ब्रह्म पश्यति । स सर्वं पश्यति । सोऽमृतत्वं च गच्छति । य एवं वेदेति महोपनिषत् ॥ इति द्वितीयोपनिषत् ॥ 2
Transliteration (IAST)
tasmādya etairmantrairyajati sa brahma paśyati | sa sarvaṃ paśyati | so'mṛtatvaṃ ca gacchati | ya evaṃ vedeti mahopaniṣat || iti dvitīyopaniṣat || 2
Word-by-word
SanskritIASTMeaning
तस्मात् यः एतैः मन्त्रैः यजतिtasmāt yaḥ etaiḥ mantraiḥ yajatihence, whoever worships with these mantras
सः ब्रह्म पश्यतिsaḥ brahma paśyatihe sees Brahman
सः सर्वं पश्यतिsaḥ sarvaṃ paśyatihe sees everything
सः अ-मृत-त्वं च गच्छतिsaḥ a-mṛta-tvaṃ ca gacchatiand he attains immortality
इति द्वितीया उपनिषत्iti dvitīyā upaniṣatsuch is the second upaniṣad
Translation
«Hence, whoever worships with these mantras, he sees Brahman; he sees everything; and he attains immortality», — who knows thus: such is the great upaniṣad. Such is the second upaniṣad».
Version
77ba9921bd12 · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
The second part closes, and its promise is worth analyzing in order: brahma paśyati, «sees Brahman»; sarvaṃ paśyati, «sees everything»; amṛtatvaṃ gacchati, «attains immortality». First he sees Him, then everything, not the other way around — and this matters. It is usually supposed that one must first understand the world, and only then will it be the Creator's turn; every investigation proceeds in this order. Here the opposite is said: one who has seen Him then sees everything.
This order is expressed best of all in the Muṇḍaka: «by knowing what does everything become known?» (1.1.3) — and the answer there is: knowledge of the One from whom everything comes. What is proposed is not to learn everything part by part, but the source, and the parts will follow. This rule is true in an everyday sense too: one cannot understand a person by examining his actions one by one, but knowing the person himself, one understands the actions too. So too with the world — it is explained not from itself, but from the One whose it is.
The verb here is the same both times: paśyati, «sees». Not «comprehends» and not «knows», but sees; and this is already the second time in this book that the limit is described by sight, not by thought.