Aitareya Āraṇyaka 2.1.2

2.1.2

uktham uktham iti vai prajā vadanti.
tad idam evoktham iyam eva pṛthivī-.
-ito hīdaṃ sarvam uttiṣṭhati, yad idaṃ kiñca \
tasyāgnir arko.
'nnam a/śītayo.
'nnena hīdaṃ sarvam aśnute \
antarikṣam evoktham.
antarikṣaṃ vā anu patanty.
antarikṣam anu dhāvayanti.
tasya vāyur arko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
asāv eva dyaur uktham.
amutaḥpradānād dhīdaṃ sarvam uttiṣṭhati, yad idaṃ kiñca.
tasyāsāv ādityo 'rko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
ity adhidaivatam \
athādhyātmam \
puruṣa evoktham.
ayam eva mahān prajāpatir.
aham uktham asmīti vidyāt \
tasya mukham evokthaṃ, yathā pṛthivī tathā \
tasya vāg arko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
nāsike evokthaṃ, yathāntarikṣaṃ tathā \
tasya prāṇo 'rko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
tad etad bradhnasya viṣṭapaṃ, yad etan nāsikāyai vinatam iva \
lalāṭam evokthaṃ, yathā dyaus tathā \
tasya cakṣur arko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
samānam a/śītayo 'dhyātmaṃ cādhidaivataṃ cānnam eva-.
-annena hīmāni sarvāṇi bhūtā/ni samanantī3ṁ.
annenemaṃ lokaṃ jayaty, annenāmuṃ.
tasmāt samāna/m aśītayo 'dhyātmaṃ cādhidaivataṃ cānnam eva \
tad idam annam annādam iyam eva pṛthivī-.
-ito hīdaṃ sarvam uttiṣṭhati, yad idaṃ kiñca \
yad dha kiñcedaṃ prertā3i, tad asau sarvam atti.
yad u kiñcātaḥ praitī3ṁ, tad iyaṃ sarvam atti.
seyam i/ty ādyāttrī \
attā ha vā ādyo bhavati \
na tasyeśe, yan nādyā/d, yad vainaṃ nādyuḥ \\ 2 \\

People say: 'Uktha, uktha,' hymns, hymns! (without knowing what uktha, hymn, means.) The hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises.

The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vâyu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is Âditya (the sun), and the eighty verses are food, for by means of food one obtains everything.

So much with reference to the gods (mythological); now with reference to man (physiological).

The hymn is truly man. He is great, he is Pragâpati. Let him think, I am the hymn.

The hymn is his mouth, as before in the case of the earth.

The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

The hymn is the nostrils, as before in the case of the sky.

The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Âditya, the sun).

The hymn is the forehead, as before in the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with reference to the gods as well as with reference to man.

All this that is food, and all this that consumes food, is only the earth, for from the earth arises all whatever there is.

And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth consumes it all.

That earth is thus both food and consumer.
He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object). No one possesses that which he does not eat, or the things which do not eat him.