अथैतस्य मनसो द्यौः शरीरम्, ज्योतिरूपमसावादित्यः; तद्यावदेव मनः, तावती द्यौः, तावानसावादित्यः; तौ मिथुनं समैताम्, ततः प्राणोऽजायत; स इन्द्रः, स एसोऽसपत्नः, द्वितीयो वै सपत्नः; नास्य सपत्नो भवति, य एवं वेद ॥ १२ ॥
athaitasya manaso dyauḥ śarīram, jyotirūpamasāvādityaḥ; tadyāvadeva manaḥ, tāvatī dyauḥ, tāvānasāvādityaḥ; tau mithunaṃ samaitām, tataḥ prāṇo’jāyata; sa indraḥ, sa eso’sapatnaḥ, dvitīyo vai sapatnaḥ; nāsya sapatno bhavati, ya evaṃ veda || 12 ||
12. Heaven is the body of this mind, and that sun is its luminous organ. And as far as the mind extends, so far extends heaven, and so far does that sun. The two were united, and from that the vital force emanated. It is the Supreme Lord. It is without a rival. A second being is indeed a rival. He who knows it as such has no rival.
Heaven is the body, the effect, the container, of this mind that has already been spoken of as the food of Hiraṇyagarbha, and that sun is its luminous organ, the content. And as far as the mind in its aspect relating to the body or the elements extends, so far extends heaven, which is the container of the mind, the luminous organ, and so far does that sun, which is the luminous organ and the content. The two, fire and the sun, which are the forms of the organ of speech and the mind relating to the gods, the mother and father, were united, between the two halves of the cosmic shell (heaven and earth), the one resolving to do the function of generation belonging to the father, the mind, or the sun, and the other that of manifestation belonging to the mother, the organ of speech, or fire. And from that union the vital force, or Vayu emanated, to function as vibration. It, that which emanated, is the Supreme Lord, and not only that but it is also without a rival. What is a rival? A second being, appearing as an adversary, is called a rival. Hence the organ of speech and the mind, although they are different entities (from the vital force), never become its rivals, both being subordinate to the vital force (on the cosmic plane) as in the body. Incidentally, the result of meditation on this absence of rivalry is as follows: He, the sage, who knows it, the yital force, as such, as being without a rival, has no rival.