Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 2.4.31

2.4.31

ye vai ke ca ānandā anne pāne mithune /

ii. 7. All the joys that are in food, in drink, in union, verily these are made, together, without break, from the night. For them the sieve is the night; whatever joys there are all born of food. The gods said ‘How now shall we accept these joys from one like ourselves?’ They pushed upwards the sap of the waters; it became the plants and the trees. They pushed upwards the sap of the plants and the trees; it became fruit. They pushed upwards the sap of fruit; it became food. They pushed upwards the sap of food; it became seed. They pushed upwards the sap of food; it became man. Man here, in that he breathes out or breathes in, does not say by means of expiration or inspiration, ‘Thus have I breathed out or breathed in’; by speech only does he say this. Thus expiration and inspiration enter into speech, and become composed of speech. Again, in that he sees with the eye, he does not say by means of the eye, ‘Thus have I seen’; by speech only does he say this. Thus the eye enters into speech, and becomes composed of speech. Again, in that he hears with the ear, he does not say by means of the ear, ‘Thus have I heard’; by speech only does he say this. Thus the ear enters into speech, and becomes composed of speech. Again, in that he resolves with the mind, he does not say by means of the mind, ‘Thus have I resolved’; by speech only does he say this. Thus mind enters into speech, and becomes composed of speech. Again, in that he touches with his limbs something pleasant or unpleasant to lie upon, he does not say by means of the limbs, ‘Thus have I touched what is pleasant or unpleasant to lie upon’; by speech only does he say this. Thus the whole self enters into speech, and becomes composed of speech. That is set forth in a Ṛc, ‘Not without Indra is any form made pure’; Indra is speech; for not without speech is any form made pure. He offers in the evening (saying),