Aitareya Āraṇyaka 2.3.7

2.3.7

tad vā idaṃ bṛhatīsahasraṃ saṃpannaṃ.
tad yaśaḥ.
sa indraḥ.
sa bhūtānām a/dhipatiḥ \
sa ya evam etam indraṃ bhūtānām adhipatiṃ veda, visrasā haivāsmāl lokāt praitīti ha smāha mahidāsa aitareyaḥ.
pretyendro bhūtvaiṣu lokeṣu rājati \
tad āhur.
yad anena rūpeṇāmuṃ lokam abhisaṃ/bhavatī3ṁ, atha kena rūpeṇemaṃ lokam ābhavatī3ṁ \
tad yad etat striyāṃ lohitaṃ bhavaty, agnes tad rūpaṃ.
tasmāt tasmān na bībhatseta-
-atha yad etat puruṣe reto bhavaty, ādityasya tad rūpaṃ.
tasmāt tasmān na bībhatseta \
so 'yam ā/tmemam ātmānam amuṣmā ātmane saṃprayachaty.
asāv ātmāmum ātmānam imasmā ātmane saṃprayachati.
tāv anyonyam abhisaṃbhavato.
'nenāha rūpe/ṇāmuṃ lokam abhisaṃbhavaty, amuno rūpeṇemaṃ lokam ābhavati \\ 7 \\
tatraite ślokāḥ \
yad akṣaraṃ pañcavidhaṃ sameti \ yujo yuktā abhi yat saṃvahanti \ satyasya satyam anu yatra yujyate \ tatra devāḥ sarva ekaṃ bhavanti \\ 1 \\
yad akṣarād akṣaram eti yuktam \ yujo yuktā abhi yat saṃvahanti \ satyasya satyam anu yatra yujyate \ tatra devāḥ sarva ekaṃ bhavanti \\ 2 \\
yad vāca om iti yac ca neti \ yac cāsyāḥ krūraṃ yad u colba/ṇiṣṇu \ tad viyūyā kavayo anvavindan \ nāmāyattā samatṛpya/ñ chrute 'dhi \\ 3 \\
yasmin nāmā samatṛpyañ chrute 'dhi \ tatra devāḥ sarvayujo bhavanti \ tena pāpmānam apahatya brahmaṇā \ svargaṃ lokam apyeti vidvān \\ 4 \\
nainaṃ vācā striyaṃ bruvan \ nainam astrīpumān bruvan \ pumāṃsaṃ na bruvann enam \ vadan vadati kaś cana \\ 5 \\

This (nishkevalya-sastra) becomes perfect as a thousand of Brihatîs. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life --so said Mahidâsa Aitareya. Having departed he becomes Indra (or Hiranyagarbha) and shines in those worlds.

And with regard to this they say: 'If a man obtains the other world in this form (by meditating on the prâna, breath, which is the uktha, the hymn of the mahâvrata), then in what form does he obtain this world?'

Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Âditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire).

Here (with regard to obtaining Hiranyagarbha) there are these Slokas:

The fivefold body into which the indestructible (prâna, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods become one.

That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one.

After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed.

That in which the poets rejoiced (the revealed nature of prâna, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prâna), the enlightened man goes to the Svarga world (becomes one with Hiranyagarbha, the universal spirit).

No one wishing to describe him (prâna, breath) by speech, describes him by calling him 'woman,' 'neither woman nor man,' or 'man' (all such names applying only to the material body, and not to prâna or breath).