Aitareya Āraṇyaka 2.1.6

2.1.6

tasya vāk tantir, nāmāni dāmāni.
tad asyedaṃ vācā tantyā nāmabhir dāmabhiḥ sarvaṃ sitaṃ.
sarvaṃ hīdaṃ nāmānī3ṁ, sarvaṃ vācābhi/vadati \
vahanti ha vā enaṃ tantisaṃbaddhā, ya evaṃ veda \
tasyo/ṣṇig lomāni, tvag gāyatrī, triṣṭum māṃsam, anuṣṭup snāvāny, asthi jagatī, paṅktir majjā, prāṇo bṛhatī.
sa chandobhiś channo.
yac chandobhiś channas, ta/smāc chandāṃsīty ācakṣate \
chādayanti ha vā enaṃ chandāṃsi pāpā/t karmaṇo, yasyāṃ kasyāñ cid diśi kāmayate, ya evam etac chandasāṃ chandastvaṃ veda \
tad uktam ṛṣiṇā \
apaśyaṃ gopām (RV I 164,31a-part-1) ity.
eṣa vai gopā.
eṣa hīdaṃ sarvaṃ gopāyati \
anipadyamānam (RV I 164,31a-part-2) iti.
na hy eṣa kadā cana saṃviśati \
ā ca parā ca pathibhiś carantam (RV I 164,31b) ity.
ā ca hy eṣa parā ca pathibhiś carati \
sa sadhrīcīḥ sa viṣūcīr vasāna (RV I 164,31c) iti.
sadhrīcīś ca hy eṣa viṣūcīś ca vasta imā eva diśaḥ \
ā varīvartti bhuvaneṣv antar (RV I 164,31d) ity.
eṣa hy antar bhuvaneṣv āvarīvartti \
atho āvṛtāso 'vatāso na kartṛbhir (RV I 55,8c) iti \
sarvaṃ hīdaṃ prāṇenāvṛtam \
so 'yam ā/kāśaḥ prāṇena bṛhatyā viṣṭabdhas.
tad yathāyam ākāśaḥ prāṇena bṛhatyā viṣṭabdha, evaṃ sarvāṇi bhūtāny ā pipīlikābhyaḥ prāṇena bṛhatyā viṣṭabdhānīty evaṃ vidyāt \\ 6 \\

Speech is his (the breath's) rope, the names the knots. Thus by his speech as by a rope, and by his names as by knots, all this is bound. For all this are names indeed, and with speech he calls everything.

People carry him who knows this, as if they were bound by a rope.

Of the body of the breath thus meditated on, the Ushnih verse forms the hairs, the Gâyatrî the skin, the Trishtubh the flesh, the Anushtubh the muscles, the Gagatî the bone, the Paṅkti the marrow, the Brihatî the breath (prâna). He is covered with the verses (khandas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres).

If a man knows the reason why khandas are called khandas, the verses cover him in whatever place he likes against any evil deed.

This is said by a Rishi (Rv. I, 164, 13):--

'I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning constantly in the midst of the worlds.'
He says: 'I saw a guardian,' because he, the breath, is a guardian, for he guards everything.

He says: 'Never tiring,' because the breath never rests.

He says: 'Coming and going on his ways,' because the breath comes and goes on his ways.

He says: 'Illuminating the principal and intermediate,' because he illuminates these only, the principal and intermediate quarters of the sky.

He says. 'He is returning constantly in the midst of the worlds,' because he returns indeed constantly in the midst of the worlds.

And then, there is another verse (Rv. I, 55, 81): 'They are covered like caves by those who make them,'

For all this is covered indeed by breath.

This ether is supported by breath as Brihatî, and as this ether is supported by breath as Brihatî, so one should know that all things, not excepting ants, are supported by breath as Brihatî.