अथैतस्य प्राणस्यापः शरीरम्, ज्योतीरूपमसौ चन्द्रः; तद्यावानेव प्राणः, तावत्य आपः, तावानसौ चन्द्रः, त एते सर्व एव समाः, सर्वेऽनन्ताः; स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयति; अथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति ॥ १३ ॥
athaitasya prāṇasyāpaḥ śarīram, jyotīrūpamasau candraḥ; tadyāvāneva prāṇaḥ, tāvatya āpaḥ, tāvānasau candraḥ, ta ete sarva eva samāḥ, sarve’nantāḥ; sa yo haitānantavata upāste’ntavantaṃ sa lokaṃ jayati; atha yo haitānanantānupāste’nantaṃ sa lokaṃ jayati || 13 ||
13. Water is the body of this vital force, and that moon is its luminous organ. And as far as the vital force extends, so far extends water, and so far does that moon. These are all equal, and all infinite. He who meditates upon these as finite wins a finite world, but he who meditates upon these as infinite wins an infinite world.
Water is the body, the effect, the container of the organs, of this vital force that is the food of Hiraṇyagarbha, not of the vital force that has just been described as the child, and that moon is its luminous organ, as before. And as far as the vital force in its aspects relating to the body etc. extends, so far extends water, and so far does that moon, the content of the water, the organ, which in its aspects relating to the body and the elements pervades the water. So these are the three kinds of food, called the organ of speech, the mind, and the vital force, which were produced.by the father through rites with five factors. And the whole universe in its aspects relating to the body and the elements is pervaded by these. There is nothing besides these, either of the nature of an effect or an instrument (body or organ), and Hiraṇyagarbha is the sum of these. These, the organ of speech, the mind, and the vital force, are all equal in extensity—pervade whatever concerns the animate world in its aspects relating to the body and the elements, and for this very reason they are infinite, for they last as long as the relative universe. Surely we do not know of any relative universe apart from the bodies and organs. And it has been stated (pars, n-13) that speech, mind and the vital force consist of the body and organs. He who, whoever, meditates upon these —which are a part and parcel of Hiraṇyagarbha—in their aspect relating to the body or the elements, as finite, wins a finite world —a result which is commensurate with that meditation. That is, he is born as finite, not as one with these. But he who meditates upon these as infinite, as consisting of the universe, a part and parcel of all beings, and unlimited, wins an infinite world.
It has been said that the father, after producing seven kinds of food through rites with five factors, designed three of them for himself. These, the results of those rites, have been explained. Now how are these the results of those rites? This is being answered: Because those three kinds of food also, we find, have five factors, for wealth and rites can also be included in them. Of’them, the earth and fire, as has been explained, are the mother, heaven and the sun are the father, and the vital force (Vāyu), which is between these two, is the child. In order to show how wealth and rites can be included in them the next two paragraphs are being introduced.