यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ १४ ॥
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५ ॥
annādbhavanti bhūtāni parjanyādannasambhavaḥ .
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ .. 14 ..
karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam .
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam .. 15 ..
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All living creatures, it is evident, are born from food, which, when eaten, is converted into blood and semen. Rain proceeds from sacrifice as taught in the following text from the smriti :
“The offering thrown into the fire reaches the sun; from the sun comes rain; from rain food; and from this (food) all creatures.” (Manu, iii. 76).
Yajña or sacrifice here spoken of refers to what is called apūrva;* and this apūrva is the result of the activities of the sacrificer and his priests (ritviks) engaged in a sacrifice. These activities are enjoined in the Veda (Brahman), and the Veda comes from the Imperishable, the Paramātman, the Highest Self. Because the Veda has arisen from the Highest Self—the Akṣara, the Imperishable,—as the breath comes out of a man, therefore, the Veda, though all-comprehending as revealing all things, ever rests in sacrifice, i.e., it treats mainly of sacrifices and the mode of their performance.
The unseen from which a sacrifice is said to assume between the time of its performance and the time when its results become manifested; it being, in short, the connecting link between the two, the cause and the effect.