Aitareya Āraṇyaka 2.2.1

2.2.1

eṣa imaṃ lokam abhyārcat puruṣarūpeṇa, ya eṣa tapati.
prāṇo vāva tad abhyārcat.
prāṇo hy eṣa, ya eṣa tapati \
taṃ śataṃ varṣāṇy abhyā/rcat.
tasmāc chataṃ varṣāṇi puruṣāyuṣo bhavanti.
taṃ yac chataṃ varṣāṇy abhyā/rcat, tasmāc chatarcinas.
tasmāc chatarcina ity ācakṣata etam eva santam \
sa idaṃ sarvaṃ madhyato dadhe, yad idaṃ kiñ ca.
sa yad idaṃ sarvaṃ madhyato dadhe yad idaṃ kiñ ca, tasmān mādhyamās (E).
tasmān mādhyamā ity ācakṣata etam eva santam \
prāṇo vai gṛtso, 'pāno madaḥ.
sa yat prāṇo gṛtso 'pāno madas, tasmād gṛtsamadas.
tasmād gṛtsamada ity ācakṣata etam eva santam \
tasyedaṃ viśvaṃ mitram āsīd, yad idaṃ kiñ ca.
tad yad asyedaṃ viśvaṃ mitram āsīd yad idaṃ kiñ ca, tasmād viśvāmitras.
tasmād viśvāmitra ity ā/cakṣata etam eva santam \
taṃ devā abruvann.
ayaṃ vai naḥ sarveṣāṃ vāma iti.
taṃ yad devā abruvann ayaṃ vai naḥ sarveṣāṃ vāma iti, tasmād vāma/devas.
tasmād vāmadeva ity ācakṣata etam eva santam \
sa idaṃ sarvaṃ pāpmano 'trāyata, yad idaṃ kiñ ca.
sa yad idaṃ sarvaṃ pāpmano 'trāyata yad idaṃ kiñ ca, tasmād atrayas.
tasmād atraya ity ācakṣata etam eva santam \\ 1 \\

He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first Mandala of the Rig-veda, called) the Satarkin, (having honour for a hundred years.) Therefore people call him who is really Prâna (breath), the Satarkin poets.

He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Mandala of the Rig-veda, called) the Mâdhyamas. Therefore people call him who is really Prâna (breath), the Mâdhyama poets.

He as up-breathing is the swallower (gritsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (gritsa) and as down-breathing delight (mada), therefore there is (the poet of the second Mandala of the Rig-veda, called) Gritsamada. Therefore people call him who is really Prâna (breath), Gritsamada.

Of him. (breath) all this whatsoever was a friend. Because of him all (visvam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Mandala of the Rig-veda, called) Visvâmitra. Therefore people call him who is really Prâna (breath), Visvâmitra.

The Devas (speech, &c.) said to him (the breath): 'He is to be loved by all of us.' Because the Devas said of him, that he was to be loved (vâma) by all of them, therefore there is (the poet of the fourth Mandala of the Rig-veda, called) Vâmadeva. Therefore people call him who is really Prâna (breath), Vâmadeva.

He (breath) guarded all this whatsoever from evil. Because he guarded (atrâyata) all this whatsoever from evil, therefore there are (the poets of the fifth Mandala of the Rig-veda, called) Atrayah. Therefore people call him who is really Prâna (breath), Atrayah.