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(4) 'Water thought, may I be many, may I grow forth. It sent forth earth (food). 'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.

(1) 'Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water.

(9) Hence come the seas and all the mountains, from him flow the rivers of every kind; hence come all herbs and the juice through which the inner Self subsists with the elements.

(102) The earthy sign succours the terrestrial earth, The watery sign (Aquarius) sends moisture to it; The windy sign sends the clouds to it, The fiery sign (Leo) sends forth the heat of the sun, The heaven is busily toiling through ages, And the earth does the woman's work, and toils Know then earth and heaven are endued with sense, If these two lovers did not suck nutriment from each other, Why should they creep together like man and wife? Without the earth how could roses and saffron grow?

(7) Out of the Earth sprung up Grass, Herbs and Trees; and in the Earth, Silver, Gold, and all Manner of Oar came to be; and in the Deep above the Earth sprung up the wonderful Forming of Power and Virtue.

(1) Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world. One's self identified with the sixteenfold Prajapati

(2) I am Seta at the confines of the earth. I lay myself down [in death], I restore myself and I renew myself daily

(2) All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone, in that it is borne upwards, giveth life; that which [is carried] downwards [is] subservient to Fire. Further, whatever doth descend from the above, begetteth; what floweth upwards, nourisheth. ’Tis Earth alone, in that it resteth on itself, that is Receiver of all things, and [also] the Restorer of all genera that it receives. This Whole, therefore, as thou rememberest, in that it is of all,—in other words, all things, embraced by nature under “Soul” and “World,” are in [perpetual] flux, so varied by the multiform equality of all their forms, that countless kinds of well-distinguished qualities may be discerned, yet with this bond of union, that all should seem as One, and from “One” “All.” III

(16) I am the Force which createth Heaven and maketh its abode in the Netherworld

(1) Out of the water and out of the moon the divine Breath enters him. Verily, that is the divine Breath which, whether moving or not moving, is not perturbed, nor injured. He who knows this becomes the Self of all beings. As is that divinity [i.e. Prajapati], so is he. As all beings favor that divinity, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the gods. Breath, the unfailing power in a person: like the unwearying world-breath, wind

(2) 'That Being (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings (fire, water, earth) with this living Self (gîva âtmâ) , and let me then reveal (develop) names and forms.

(108) Thou canst kindle Wood, that it give Light, for the Water is chief upper Regent or Predominant therein; so likewise in all Sorts of Herbs on Earth, wherein the sweet Water is predominant.

(1) Then the Anvâhârya fire taught him: Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

(13) He came on to the water which was arranged below the earth, and then the middle of this earth was pierced and entered by him.

(1) From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu . Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it.

(6) 'Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum. and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them.

(27) If the earth transmits the generative soul to growing things- or retains it while allowing a vestige of it to constitute the vegetal principle in them- at once the earth is ensouled, as our flesh is, and any generative power possessed by the plant world is of its bestowing: this phase of the soul is immanent in the body of the growing thing, and transmits to it that better element by which it differs from the broken off part no longer a thing of growth but a mere lump of material.

But does the entire body of the earth similarly receive anything from the soul?

Yes: for we must recognize that earthly material broken off from the main body differs from the same remaining continuously attached; thus stones increase as long as they are embedded, and, from the moment they are separated, stop at the size attained.

We must conclude, then, that every part and member of the earth carries its vestige of this principle of growth, an under-phase of that entire principle which belongs not to this or that member but to the earth as a whole: next in order is the nature , concerned with sensation, this not interfused but in contact from above: then the higher soul and the Intellectual-Principle, constituting together the being known as Hestia and Demeter - a nomenclature indicating the human intuition of these truths, asserted in the attribution of a divine name and nature.

(6) Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man (purusa); of man, semen.

(5) From him comes Agni (fire), the sun being the fuel; from the moon (Soma) comes rain (Parganya); from the earth herbs; and man gives seed unto the woman. Thus many beings are begotten from the Person (purusha).

(2) This moon is honey for all things, and all things are honey for this moon. This shining, immortal Person who is in this moon, and, with reference to oneself, this shining, immortal Person consisting of mind— he is just this Soul, this Immortal, this Brahma, this All.