Aitareya Āraṇyaka 3.1.5

3.1.5

sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahma/varcasena svargeṇa lokena.
sarvam āyur eti \\ 5 \\
bṛhadrathantarayo rūpeṇa saṃhitā saṃdhīyate iti tārukṣyaḥ \
vāg vai rathantarasya rūpaṃ, prāṇo bṛhata.
ubhābhyām u khalu saṃhitā saṃdhīyate vācā ca prāṇena ca \
etasyāṃ ha smopaniṣadi saṃvatsaraṃ gā rakṣa/yate tārukṣyaḥ \
etasyāṃ ha sma mātrāyāṃ saṃvatsaraṃ gā rakṣayate tārukṣyaḥ \
tad apy etad ṛṣiṇoktam \
rathantaram ā jabhārā vasiṣṭho (RV X 181,1d), bhara/dvājo bṛhad ā cakre agner (RV X 181,2d) iti \\
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
vāk prāṇena saṃhiteti kauṇṭharavyaḥ.
prāṇaḥ pavamānena.
pavamāno viśvair devair.
viśve devāḥ svargeṇa lokena.
svargo loko brahmaṇā.
saiṣāvaraparā saṃhitā \
sa yo haitām avaraparāṃ saṃhitāṃ vedaivaṃ haiva sa prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena saṃdhīyate, yathaiṣā saṃhitā \
sa yadi pareṇa vopasṛtaḥ svena vārthenābhi/vyāhared, abhivyāhārṣann eva vidyād , divaṃ saṃhitāgamad, viduṣāṃ devānām evaṃ bhaviṣyatīti \ śaśvat tathā syāt \
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
vāk saṃhiteti pañcālacaṇḍaḥ \
vācā vai vedāḥ saṃdhīyante, vācā chandāṃsi.
vācā mitrāṇi saṃdadhati, vācā sarvāṇi bhūtāny.
atho vāg evedaṃ sarvam iti \
tad yatraitad adhīte vā bhāṣate vā, vāci tadā prāṇo bhavati.
vāk tadā prāṇaṃ reḷhy.
atha yatra tūṣṇīṃ vā bhavati svapiti vā, prāṇe tadā vāg bhavati.
prāṇas tadā vācaṃ reḷhi.
tāv anyonyaṃ rīḷho.
vāg vai mātā, prāṇaḥ putraḥ \
tad apy e/tad ṛṣiṇoktam \
ekaḥ suparṇaḥ sa samudram ā viveśa (RV X 114,4a), sa idaṃ viśvaṃ bhuvanaṃ vi caṣṭe (RV X 114,4b) \ taṃ pākena manasāpaśyam antitas (RV X 114,4c), taṃ mātā reḷhi sa u reḷhi mātaram (RV X 114,4d) iti \\
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
athātaḥ prajāpatisaṃhitā \
jāyā pūrvarūpaṃ.
patir uttararūpaṃ.
putraḥ saṃdhiḥ.
prajananaṃ saṃdhānaṃ.
saiṣāditiḥ saṃhitā \
aditir hīdaṃ sarvaṃ, yad idaṃ kiñ ca pitā ca mātā ca putraś ca prajananaṃ ca \
tad apy etad ṛṣi/ṇoktam \
aditir mātā sa pitā sa putra (RV I 89,10b) iti \\

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Târukshya said: 'The Samhitâ (union) is formed by means of the Brihat and Rathantara Sâmans.'

Verily, the Rathantara Sâman is speech, the Brihat Sâman is breath. By both, by speech and breath, the Samhitâ is formed.

For this Upanishad (for acquiring from his teacher the knowledge of this Samhitâ of speech and breath) Târukshya guards (his teacher's) cows a whole year.

For it alone Târukshya guards the cows a whole year.

This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X, 181, 2):--

'Vasishtha carried hither the Rathantara; 'Bharadvâga brought hither the Brihat of Agni.'

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Kauntharavya said: 'Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhitâ is called the gradual Samhitâ.'

He who knows this gradual Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhitâ, i.e. gradually.

If that worshipper, whether for his own sake or for that of another, recites (the Samhitâ), let him know when he is going to recite, that this Samhitâ went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Pañkâlakanda said: 'The Samhitâ (union, composition) is speech.'

Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here.

With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.

This has been declared also by a Rishi (Rv. X, 114, 4):--

'There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).'

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Next follows the Pragâpati-Samhitâ.

The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Samhitâ is Aditi (indestructible).

For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting.

This has also been declared by a Rishi (Rv. I, 189, 10)--

'Aditi is mother, is father, is son.'