Aitareya Āraṇyaka 2.2.2

2.2.2

eṣa u eva bibhrad vājaḥ.
prajā vai vājas.
tā eṣa bibharti.
yad bi/bharti, tasmād bharadvājas.
tasmād bharadvāja ity ācakṣata etam eva santam \
taṃ devā abruvann.
ayaṃ vai naḥ sarveṣāṃ vasiṣṭha ity.
taṃ yad devā abru/vann ayaṃ vai naḥ sarveṣāṃ vasiṣṭha iti, tasmād vasiṣṭhas.
tasmād vasiṣṭha ity ācakṣata etam eva santam \
sa idaṃ sarvam abhiprāgād, yad idaṃ kiñ ca.
sa yad idaṃ sarvam abhiprāgād yad idaṃ kiñ ca, tasmāt pragāthās.
tasmāt pra/gāthā ity ācakṣata etam eva santam \
sa idaṃ sarvam abhyapavayata , yad idaṃ kiñ ca.
sa yad idaṃ sarvam abhyapavayata yad idaṃ kiñ ca, tasmāt pā/vamānyas.
tasmāt pāvamānya ity ācakṣata etam eva santam \
so 'bravī/d.
aham idaṃ sarvam asāni yac ca kṣudraṃ yac ca mahad iti.
te kṣudrasūktāś cābhava/n mahāsūktāś ca.
tasmāt kṣudrasūktās.
tasmāt kṣudrasūktā ity ācakṣata etam eva santam \
sūktaṃ vatāvocateti.
tat sūktam abhavat.
tasmāt sūktaṃ.
tasmāt sūkta/m ity ācakṣata etam eva santam \
eṣa vā ṛg.
eṣa hy ebhyaḥ sarvebhyo bhūtebhyo 'rcata.
sa yad ebhyaḥ sarvebhyo bhūtebhyo 'rcata, tasmād ṛk.
tasmād ṛ/g ity ācakṣata etam eva santam \
eṣa vā ardharca.
eṣa hy ebhyaḥ sarvebhyo 'rdhebhyo 'rcata.
sa yad ebhyaḥ sarvebhyo 'rdhebhyo 'rcata, tasmā/d ardharcas.
tasmād ardharca ity ācakṣata etam eva santam \
eṣa vai padam.
eṣa hīmāni sarvāṇi bhūtāni pādi.
sa yad imāni sarvāṇi bhūtāni pādi, tasmāt padaṃ.
tasmāt padam ity ācakṣata etam eva santam \
eṣa vā akṣaram.
eṣa hy ebhyaḥ sarvebhyo bhūtebhyaḥ kṣarati, na cainam atikṣaranti.
sa yad ebhyaḥ sarvebhyo bhūtebhuyaḥ kṣaranti na cainam atikṣaranti, tasmā/d akṣaraṃ.
tasmād akṣaram ity ācakṣata etam eva santam \
tā vā etāḥ sarvā ṛcaḥ sarve vedāḥ sarve ghoṣā ekaiva vyāhṛtiḥ prāṇa eva, prāṇa ṛca ity eva vidyāt \\ 2 \\

He (breath) is likewise a Bibhradvâga (bringer of offspring). Offspring is vâga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mandala of the Rig-veda, called) Bharadvâga. Therefore people call him who is really Prâna (breath), Bharadvâga.

The Devas (speech, &c.) said to him: 'He it is who chiefly causes us to dwell on earth.' Because the Devas said of him, that he chiefly caused them to dwell on earth, therefore there is (the poet of the seventh Mandala of the Rig-veda, called) Vasishtha. Therefore people call him who is really Prâna (breath), Vasishtha.

He (breath) went forth towards all this whatsoever. Because he went forth toward all this whatsoever, therefore there are (the poets of the eighth Mandala of the Rig-veda, called) the Pragâthas. Therefore people call him who is really Prâna (breath), the Pragâthas.

He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there are (the hymns and also the poets of the ninth Mandala of the Rig-veda, called) the Pavamânîs. Therefore people called him who is really Prâna (breath), the Pavamânîs.

He (breath) said: 'Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasûktas and Mahâsûktas.' Therefore there were (the hymns and also the poets of the tenth Mandala of the Rig-veda, called) the Kshudrasûktas (and Mahâsûktas). Therefore people call him who is really Prâna (breath), the Kshudrasûktas (and Mahâsûktas).

He (breath) said once: 'You have said what is well said (su-ukta) indeed. This became a Sûkta (hymn).' Therefore there was the Sûkta. Therefore people call him who is really Prâna (breath), Sûkta.

He (breath) is a Rik (verse), for he did honour to all beings (by entering into them). Because he did honour to all beings, therefore there was the Rik verse. Therefore people call him who is really Prâna (breath), Rik.

He (breath) is an Ardharka (half-verse), for he did honour to all places (ardha). Because he did honour to all places, therefore there was the Ardharka. Therefore people call him who is really Prâna (breath), Ardharka.

He (breath) is a Pada (word), for he got into all these beings. Because he got (pâdi) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prâna (breath), Pada.

He (breath) is an Akshara (syllable), for he pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). Therefore people call him who is really Prâna (breath), Akshara.

Thus all these Rik verses, all Vedas, all sounds are one word, viz. Prâna (breath). Let him know that Prâna is all Rik verses.