Upanishads · Bhasmajābāla 2.24
॥
Devanāgarī
यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तं मामेव विदित्वोपासीत
Transliteration (IAST)
yato vā imāni bhūtāni jāyante | yena jātāni jīvanti | yatprayantyabhisaṃviśanti | taṃ māmeva viditvopāsīta
Word-by-word
SanskritIASTMeaning
यतः वा इमानि भूतानि जायन्तेyataḥ vā imāni bhūtāni jāyantefrom whom these beings are born
येन जातानि जीवन्तिyena jātāni jīvantiby whom, once born, they live
यत् प्रयन्ति अभिसंविशन्तिyat prayanti abhisaṃviśantiinto whom, departing, they enter
तं माम् एव विदित्वा उपासीतtaṃ mām eva viditvā upāsītahaving known me as that, let him worship
Translation
«From whom these beings are born, by whom, once born, they live, into whom, departing, they enter — having known me as that, let him worship».
Version
48dfdd253013 · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
The famous passage of the Taittirīya (3.1.1) is cited — the test by which the highest is known: source, sustenance, and return. This was discussed when reading Tripurātāpinī (113), and it was noted there that in the original this is not the final answer: Bhṛgu ascends from food to breath, from breath to mind, from mind to discernment, and only then to ānanda, «bliss». Here the passage is cited as final and applied to the speaker.
Worth noting what is added to it: upāsīta, «let him worship». In the original it says «that is Brahman, seek to know it»; here — «having known, worship». This addition matters and favors the Vaishnava reading. For knowledge ends in understanding, but worship cannot end: it is a relationship that continues.
The Vaishnava side makes this very distinction the foundation. The Gītā says: «having known Me in truth, one enters Me at once» (18.55), and in the same verse — that He is known bhaktyā, «through devotion». That is, there knowing and worshipping are not one following the other, but one and the same movement.
Separately worth mentioning the word abhisaṃviśanti, «they enter». The prefixes abhi- and sam- intensify: they enter fully and together. And again — they enter, not dissolve; on this difference see the discussion when reading Tripurā (7).