'That fire[1] thought, may I be many, may I grow forth. It sent forth water[2].
'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.
4. 'Water thought, may I be many, may I grow forth. It sent forth earth[3] (food).
'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.
Third Khanda.
1. 'Of all living things there are indeed three origins only[4], that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ.
2. 'That Being[5] (i.e. that which had produced fire, water, and earth) thought, let me now enter those three beings[5] (fire, water, earth) with this living
- ↑ Really the Sat, in the form of fire. Fire is whatever burns, cooks, shines, and is red.
- ↑ By water is meant all that is fluid, and bright in colour.
- ↑ By anna, food, is here meant the earth, and all that is heavy, firm, dark in colour.
- ↑ In the Ait. Up. four are mentioned, andaga, here ândaga, gâruga (i.e. garâyuga), here gîvaga, svedaga, and udbhigga, svedaga, born from heath, being additional. Cf. Atharva-veda I, 12, 1.
- ↑ 5.0 5.1 The text has devatâ, deity; here used in a very general sense. The Sat, though it has produced fire, water, and earth, has not yet obtained its wish of becoming many.
accurately translating tegas are not removed by rendering it by fire, as may be seen immediately afterward in VI, 4, 1, where tegas is said to supply the red colour of agni, the burning fire, not the god of fire. See also VI, 8, 6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads.
