एतद्योनीनि भूतानि सर्वाणीत्युपधारय।अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥
etad-yonīni bhūtāni sarvāṇītyupadhārayaahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā
Word by word
The verse says
All beings are born out of these two. I am the origin of this entire world, and I am where it goes.
In plain words
The two natures together make everything that lives.
Then Krishna takes the two ends of the whole thing — where it comes from, where it goes — and says they are the same place.
He has still not said a word about worship. He is describing an arrangement.
Where you've felt this · in creative work
A singer stands in an empty hall and holds one long note, then lets it go. The sound rises out of the quiet of the room and settles back into it. The quiet was never interrupted. It was under the note the whole time, and it is what you are listening to again once the note has gone.
Going deeper
Origin and ending are claimed by the same one, and that is less comfortable than it first sounds.
A god who only creates is easy to like. Pralaya — the folding up of things — belongs to him too, and this book will not let you keep only the half you prefer.
But look at what it does to endings. If a thing comes out of him and returns into him, then its ending is not a fall out of the world into nothing. It is a return along the road it came in on.
We treat beginnings as gifts and endings as robbery, as though two different powers were at work on us. If there is only one, then something you love coming to an end is not evidence that the world has turned against you. It is the same hand, at the other end of the same thing.