MI.Upanishad 1.03

अथातो रेतसः सृष्टिः। प्रजापते रेतो देवाः। देवानां रेतो वर्षम्। वर्षस्य रेत ओषधयः। ओषधीनां रेतोऽन्नं अन्नस्य रेतो रेतः रेतसो रेतः प्रजाः प्रजानां रेतो हृदयं हृदयस्य रेतो मनः मनसो रेतो वाग् वाचो रेतः कर्म। तदिदं कर्म कृतम् । अयं पुरुषो ब्रह्मणो लोकः। स इरामयः। यद्धीरामयास्तस्मात् हिरण्मयः। हिरण्मयो ह वा अमुष्मिं ल्लोके सम्भवति हिरण्मयः सर्वेभ्यो भूतेभ्यो ददृशे य एवं वेद ॥३॥

athāto retasaḥ sṛṣṭiḥ। prajāpate reto devāḥ। devānāṃ reto varṣam। varṣasya reta oṣadhayaḥ। oṣadhīnāṃ reto'nnaṃ annasya reto retaḥ retaso retaḥ prajāḥ prajānāṃ reto hṛdayaṃ hṛdayasya reto manaḥ manaso reto vāg vāco retaḥ karma। tadidaṃ karma kṛtam । ayaṃ puruṣo brahmaṇo lokaḥ। sa irāmayaḥ। yaddhīrāmayāstasmāt hiraṇmayaḥ। hiraṇmayo ha vā amuṣmiṃ lloke sambhavati hiraṇmayaḥ sarvebhyo bhūtebhyo dadṛśe ya evaṃ veda ॥3॥

[अथ (atha) - now; अतः (ataḥ) - therefore; रेतसः (retasaḥ) - of seed, of generative essence; सृष्टिः (sṛṣṭiḥ) - creation, emanation; प्रजापते (prajāpate) - of Prajāpati, lord of creatures; रेतः (retaḥ) - seed, generative essence; देवाः (devāḥ) - the gods; देवानाम् (devānām) - of the gods; रेतः (retaḥ) - seed, generative essence; वर्षम् (varṣam) - rain; वर्षस्य (varṣasya) - of rain; रेतः (retaḥ) - seed, generative essence; ओषधयः (oṣadhayaḥ) - plants, herbs; ओषधीनाम् (oṣadhīnām) - of plants, of herbs; रेतः (retaḥ) - seed, generative essence; अन्नम् (annam) - food; अन्नस्य (annasya) - of food; रेतः (retaḥ) - seed, generative essence; रेतः (retaḥ) - semen, seed; रेतसः (retasaḥ) - of semen, of seed; रेतः (retaḥ) - seed, generative essence; प्रजाः (prajāḥ) - offspring, creatures; प्रजानाम् (prajānām) - of offspring, of creatures; रेतः (retaḥ) - seed, generative essence; हृदयम् (hṛdayam) - heart; हृदयस्य (hṛdayasya) - of the heart; रेतः (retaḥ) - seed, generative essence; मनः (manaḥ) - mind; मनसः (manasaḥ) - of the mind; रेतः (retaḥ) - seed, generative essence; वाक् (vāk) - speech; वाचः (vācaḥ) - of speech; रेतः (retaḥ) - seed, generative essence; कर्म (karma) - action, rite; तत् (tat) - that; इदम् (idam) - this; कर्म (karma) - action, rite; कृतम् (kṛtam) - done, performed; अयम् (ayam) - this; पुरुषः (puruṣaḥ) - person, man; ब्रह्मणः (brahmaṇaḥ) - of Brahman; लोकः (lokaḥ) - world, realm; सः (saḥ) - he, that; इरा (irā) - nourishment, refreshing food; मयः (mayaḥ) - consisting of, made of; यत् (yat) - because, since; हि (hi) - indeed, for; इरा (irā) - nourishment, refreshing food; मयः (mayaḥ) - consisting of, made of; तस्मात् (tasmāt) - therefore, from that; हिरण्य (hiraṇya) - gold; मयः (mayaḥ) - consisting of, made of; हिरण्य (hiraṇya) - gold; मयः (mayaḥ) - consisting of, made of; ह (ha) - indeed; वा (vā) - verily, indeed; अमुष्मिन् (amuṣmin) - in that; लोके (loke) - world, realm; सम्भवति (sambhavati) - comes into being, arises; हिरण्य (hiraṇya) - gold; मयः (mayaḥ) - consisting of, made of; सर्वेभ्यः (sarvebhyaḥ) - to all; भूतेभ्यः (bhūtebhyaḥ) - to beings; ददृशे (dadṛśe) - was seen, became visible; यः (yaḥ) - who; एवम् (evam) - thus; वेद (veda) - knows;]

(Now therefore, of seed is the creation: of Prajāpati the seed is the gods; of the gods the seed is rain; of rain the seed is plants; of plants the seed is food; of food the seed is semen; of semen the seed is offspring; of offspring the seed is the heart; of the heart the seed is mind; of mind the seed is speech; of speech the seed is action. That, this action, has been performed. This person is the world of Brahman. He is made of nourishment. Because indeed he is made of nourishment, therefore he is golden. Golden indeed, verily, in that world he comes into being; golden, to all beings, he is seen, who thus knows. (3))

Now, therefore, the creation of the generative seed: the gods are Prajāpati's seed; rain is the seed of the gods; plants are the seed of rain; food is the seed of plants; semen is the seed of food; offspring are the seed of semen; the heart is the seed of offspring; mind is the seed of the heart; speech is the seed of mind; action is the seed of speech. This action has been performed. This person is the world of Brahman. He consists of nourishment. Since he indeed consists of nourishment, he is therefore golden. Whoever knows thus comes into being golden in that world; golden, he is visible to all beings. (3)

MI.Bāshya 1.03

स एष भगवान् विष्णुः प्रजापतिरितीरितः। तस्मात् जाताः सर्वदेवा ब्रह्माद्यास्तेभ्य एव च॥

sa eṣa bhagavān viṣṇuḥ prajāpatir itīritaḥ। tasmāt jātāḥ sarvadevā brahmādyās tebhya eva ca॥

[सः (saḥ) - he; एषः (eṣaḥ) - this; भगवान् (bhagavān) - the blessed Lord; विष्णुः (viṣṇuḥ) - Viṣṇu; प्रजापतिः (prajāpatiḥ) - lord of creatures; इति (iti) - thus; ईरितः (īritaḥ) - called; तस्मात् (tasmāt) - from him; जाताः (jātāḥ) - born; सर्वदेवाः (sarvadevāḥ) - all gods; ब्रह्माद्याः (brahmādyāḥ) - beginning with Brahmā; तेभ्यः (tebhyaḥ) - from them; एव (eva) - indeed; च (ca) - and;]

(He, this Bhagavān Viṣṇu, is called thus, )

This very Lord Viṣṇu is called Prajāpati. From him were born all the gods beginning with Brahmā, and from them indeed as well.

वृष्टिः सञ्जायते तस्याः सर्वा ओषधयोऽभवन्। ओषधीभ्योऽन्नमन्नाच्च रेतो रेतस एव च॥

vṛṣṭiḥ sañjāyate tasyāḥ sarvā oṣadhayo'bhavan। oṣadhībhyo'nnamannācca reto retasa eva ca॥

[वृष्टिः (vṛṣṭiḥ) - rain; सञ्जायते (sañjāyate) - is produced; तस्याः (tasyāḥ) - from that; सर्वाः (sarvāḥ) - all; ओषधयः (oṣadhayaḥ) - herbs; अभवन् (abhavan) - came into being; ओषधीभ्यः (oṣadhībhyaḥ) - from the herbs; अन्नम् (annam) - food; अन्नात् (annāt) - from food; च (ca) - and; रेतः (retaḥ) - seed; रेतसः (retasaḥ) - from seed; एव (eva) - itself; च (ca) - and;]

(From that rain is produced; all herbs came into being. From the herbs, food; and from food, seed; and from seed itself.)

From that, rain is produced, and all plants came into being. From plants came food, from food came seed, and from seed itself.

सर्वाः प्रजाः प्रजायन्ते सङ्कल्पो हृदयाभिधः। प्रजाभ्यो जायते तस्माद् विकल्पाख्यं मनस्तथा॥

sarvāḥ prajāḥ prajāyante saṅkalpo hṛdayābhidhaḥ। prajābhyo jāyate tasmād vikalpākhyaṁ manastathā॥

[सर्वाः (sarvāḥ) - all; प्रजाः (prajāḥ) - beings, progeny; प्रजायन्ते (prajāyante) - are born, come forth; सङ्कल्पः (saṅkalpaḥ) - resolve, volitional conception; हृदय-अभिधः (hṛdaya-abhidhaḥ) - called heart, named heart; प्रजाभ्यः (prajābhyaḥ) - from beings, from progenies; जायते (jāyate) - is born, arises; तस्मात् (tasmāt) - from that, therefore; विकल्प-आख्यम् (vikalpa-ākhyam) - called differentiation, named conceptual distinction; मनः (manaḥ) - mind; तथा (tathā) - likewise, so;]

(All beings are born; resolve is named heart. From beings, from that, mind named differentiation is likewise born.)

All beings are born; resolve is called the heart. From those beings, likewise, the mind called differentiation is born.

विकल्पाद् वाक् प्रचारश्च वाचा नामादिवेदनात्। कर्म सञ्जायते तस्मात् कर्मणश्च जगत् पुनः॥

vikalpād vāk pracāraśca vācā nāmādivedanāt। karma sañjāyate tasmāt karmaṇaśca jagat punaḥ॥

[विकल्पाद् (vikalpād) - from conceptual differentiation; वाक् (vāk) - speech; प्रचारः (pracāraḥ) - going forth, expression; च (ca) - and; वाचा (vācā) - by speech; नाम (nāma) - name; आदि (ādi) - and so on; वेदनात् (vedanāt) - from knowing; कर्म (karma) - action; सञ्जायते (sañjāyate) - is produced; तस्मात् (tasmāt) - from that; कर्मणः (karmaṇaḥ) - from action; च (ca) - and; जगत् (jagat) - world; पुनः (punaḥ) - again;]

(From conceptual construction, speech and expression arise; from the knowing of name and the like through speech, action is produced from that, and from action, again, the world.)

From conceptual differentiation arise speech and its expression. Through speech, from the cognition of names and the like, action is produced; and from action, the world arises again.

कर्माभिमान्ययं जीवः परस्य ब्रह्मणो हरेः। आवासस्थानमुद्दिष्टो विशेषात् स इरामयः॥

karmābhimānyayaṁ jīvaḥ parasya brahmaṇo hareḥ। āvāsasthānamuddiṣṭo viśeṣāt sa irāmayaḥ॥

[कर्म (karma) - action, deed, ritual act; अभिमानी (abhimānī) - one who identifies with, one who has self-reference toward, one presiding over; अयम् (ayam) - this; जीवः (jīvaḥ) - living being, individual soul; परस्य (parasya) - of the supreme, of the transcendent; ब्रह्मणः (brahmaṇaḥ) - of Brahman, of the absolute reality; हरेः (hareḥ) - of Hari, of the remover; आवास (āvāsa) - dwelling, abode; स्थानम् (sthānam) - place, location; उद्दिष्टः (uddiṣṭaḥ) - specified, indicated, declared; विशेषात् (viśeṣāt) - especially, in particular, by distinction; सः (saḥ) - he, that; इरामयः (irāmayaḥ) - consisting of irā, full of irā;]

(This living being, who identifies with action, is specified as the dwelling-place of the supreme Brahman, Hari. In particular, he is irā-formed.)

This jīva, identified with action, is said to be the abode of the supreme Brahman, Hari. Specifically, he is composed of irā.

इच्छानुरूपं तु सुखं इरेत्येव प्रकीर्तितम्। इच्छानन्दप्रभूतत्वात् स एव च हिरण्मयः॥

icchānurūpaṃ tu sukhaṃ iretyeva prakīrtitam। icchānandaprabhūtatvāt sa eva ca hiraṇmayaḥ॥

[इच्छानुरूपम् (icchānurūpam) - conforming to desire; तु (tu) - but; सुखम् (sukham) - happiness; इरा (irā) - Irā; इति (iti) - thus, as; एव (eva) - indeed; प्रकीर्तितम् (prakīrtitam) - proclaimed, declared; इच्छा (icchā) - desire; आनन्द (ānanda) - bliss; प्रभूतत्वात् (prabhūtatvāt) - because of abundance; सः (saḥ) - he, that; एव (eva) - indeed; च (ca) - and; हिरण्मयः (hiraṇmayaḥ) - golden, consisting of gold;]

(But happiness conforming to desire is indeed proclaimed as )

But happiness according to desire is indeed proclaimed as Irā. And because of being abundant in desire and bliss, he indeed is Hiraṇmaya.

हिरुक् सुखं हिरण्यं स्याद् बाह्यानन्दात् पृथग् यतः। आधिक्यार्थे मयड् यस्माद् अधिकानन्दरूपकः॥

hiruk sukhaṁ hiraṇyaṁ syād bāhyānandāt pṛthag yataḥ। ādhikyārthe mayaḍ yasmād adhikānandarūpakaḥ॥

[हिरुक् (hiruk) - separate, apart; सुखम् (sukham) - happiness, ease; हिरण्यम् (hiraṇyam) - hiraṇya, gold, that which is golden; स्यात् (syāt) - would be, may be; बाह्य-आनन्दात् (bāhya-ānandāt) - from external bliss; पृथक् (pṛthak) - distinct, separate; यतः (yataḥ) - because, since; आधिक्य-अर्थे (ādhikya-arthe) - in the sense of abundance, in the sense of superiority; मयड् (mayaḍ) - the suffix mayaḍ; यस्मात् (yasmāt) - because, since; अधिक-आनन्द-रूपकः (adhika-ānanda-rūpakaḥ) - having the form of greater bliss;]

(Hiraṇya would be separate happiness, because it is distinct from external bliss. Since mayaḍ is in the sense of abundance, it is of the form of greater bliss.)

Hiraṇya means a happiness set apart, because it is distinct from external pleasure. Since the suffix mayaḍ denotes abundance, it is characterized as the form of superior bliss.

उत्सृज्य कर्मजं रूपं निजानन्दैकरूपकः। एवं नारायणं जानन् सर्वलोकैककारणम्॥ तल्लोके दृश्यते भूतैर्मुक्तैरानन्दरूपकः॥

utsṛjya karmajaṃ rūpaṃ nijānandaikarūpakaḥ। evaṃ nārāyaṇaṃ jānan sarvalokaikakāraṇam॥ talloke dṛśyate bhūtairmuktairānandarūpakaḥ॥

[उत्सृज्य (utsṛjya) - having cast off; कर्मजम् (karmajam) - born from action; रूपम् (rūpam) - form; निज (nija) - one's own; आनन्द (ānanda) - bliss; एक (eka) - only; रूपकः (rūpakaḥ) - one whose form or nature is; एवम् (evam) - thus; नारायणम् (nārāyaṇam) - Nārāyaṇa; जानन् (jānan) - knowing; सर्व (sarva) - all; लोक (loka) - worlds; एक (eka) - one; कारणम् (kāraṇam) - cause; तत् (tat) - that; लोके (loke) - in the world; दृश्यते (dṛśyate) - is seen; भूतैः (bhūtaiḥ) - by beings; मुक्तैः (muktaiḥ) - by liberated ones; आनन्द (ānanda) - bliss; रूपकः (rūpakaḥ) - one whose form or nature is;]

(Having abandoned the form born of action, being one whose form is only his own bliss, thus knowing Nārāyaṇa as the one cause of all worlds, in that world he is seen by liberated beings as one whose form is bliss.)

Having cast off the form produced by karma and being of the nature of his own bliss alone, he knows Nārāyaṇa as the sole cause of all worlds. In that world, he is seen by liberated beings as one whose nature is bliss.