MI.Upanishad 1.03

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॥

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

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

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

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

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

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

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

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

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.

karmābhimānyayaṁ jīvaḥ parasya brahmaṇo hareḥ। āvāsasthānamuddiṣṭo viśeṣāt sa irāmayaḥ॥

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

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

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

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

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.

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

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.