Aitareya Āraṇyaka 2.6.p1

2.6.p1

ko 'yam ātmeti vayam upāsmahe.
kataraḥ sa ātmā \
yena vā paśyati, yena vā śṛṇoti, yena vā gandhān ājighrati, yena vā vācam vyākaroti, yena vā svādu cāsvādu ca vijānāti \
yad etad dhṛdayaṃ manaś caitat saṃjñānam ājñānaṃ vijñānaṃ prajñānaṃ medhā dṛṣṭi/r dhṛtir matir manīṣā jūtiḥ smṛtiḥ saṃkalpaḥ kratur asuṃ kāmo vaśa iti \
sarvāṇy evaitāni prajñānasya nāmadheyāni bhavanti \
eṣa brahma-.
-eṣa indra.
eṣa prajāpatir.
ete sarve devā imāni ca pañca mahā/bhūtāni pṛthivī vāyur ākāśa āpo jyotīṃṣīty etānīmāni ca kṣudramiśrāṇīva bījānītarāṇi cetarāṇi cāṇḍajāni ca jārujāni ca svedajāni codbhijjāni cāśvā gāvaḥ puruṣā hastino yat kiñ cedaṃ prāṇi jaṅgamaṃ ca patatri ca yac ca sthāvaraṃ.
sarvaṃ tat prajñānetraṃ.
prajñāne pratiṣṭhitaṃ.
prajñānetro lokaḥ.
prajñā pratiṣṭhā.
prajñānaṃ brahma \
sa etena prajñenātmanāsmāṁl lokād utkra/myāmuṣmin svarge loke sarvān kāmān āptvāmṛtaḥ samabhavat, sama/bhavat \\
\\ ity aitareyadvitīyāraṇyake ṣaṣṭho 'dhyāyaḥ \\
\\ iti dvitīyāraṇyakam \\

Who is he whom we meditate on as the Self? Which is the Self?

That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, holding, thinking, considering, readiness (or suffering), remembering, conceiving, willing, breathing, loving, desiring?

No, all these are various names only of knowledge (the true Self). (2)

And that Self, consisting of (knowledge), is Brahman (m.), it is Indra, it is Pragâpati. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed, and seeds of this kind and that kind, born from eggs, born from the womb., born from heat, born from germs, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable--all that is led (produced) by knowledge (the Self).

It rests on knowledge (the Self). The world is led (produced) by knowledge (the Self). Knowledge is its cause.

Knowledge is Brahman. (3)

He (Vâmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4)