Aitareya Āraṇyaka 3.2.2

3.2.2

atha kauṇṭharavyaḥ \
trīṇi ṣaṣṭiśatāny akṣarāṇāṃ.
trīṇi ṣaṣṭi/śatāny ūṣmaṇāṃ.
trīṇi ṣaṣṭiśatāni saṃdhīnām \
yāny akṣarāṇy avo/cāmāhāni tāni.
yān ūṣmaṇo 'vocāma, rātrayas tā.
yān saṃdhīn avo/cāmāhorātrāṇāṃ te saṃdhaya.
ity adhidaivatam \
athādhyātmam \
yāny a/kṣarāṇy adhidaivatam avocāmāsthīni tāny adhyātmam \
yān ūṣmaṇo 'dhidaivatam avocāma, majjānas te 'dhyātmam \
eṣa ha vai saṃprati/prāṇo.
yan majjaitad reto.
na ha vā ṛte prāṇād retaḥ sicyate.
yad vā ṛte prāṇād retaḥ sicyate, pūyen, na saṃbhavet \
yān saṃdhīn adhidaivatam a/vocāma, parvāṇi tāny adhyātmam \
tasyaitasya trayasyāsthnāṃ majjñāṃ parvaṇām iti pañcetaś catvāriṃśac chatāni, pañcetas.
tad aśītisahasraṃ bhava/ty.
aśītisahasraṃ vā arkalino.
bṛhatīr ahar abhisaṃpādayanti \
sa eṣo 'kṣarasaṃmānaś cakṣurmayaḥ śrotramayaś chandomayo manomayo vāṅmaya ātmā \
sa ya evam etam akṣarasaṃmānaṃ cakṣurmayaṃ śrotramayaṃ chandomayaṃ manomayaṃ vāṅmayam ātmānaṃ vedākṣarāṇāṃ sāyujyaṃ sarūpatāṃ salo/katām aśnute.
putrī paśumān bhavati.
sarvam āyur eti \\ 2 \\
catvāraḥ puruṣā iti bādhvaḥ.
śarīrapuruṣaś chandaḥpuruṣo veda/puruṣo mahāpuruṣa iti \
śarīrapuruṣa iti yam avocāma, sa ya evāyaṃ daihika ātmā.
tasya yo 'yam aśarīraḥ prajñātmā, sa rasaḥ \
chandaḥpuruṣa iti yam avocāmākṣarasamāmnāya eva.
tasyaitasyākāro rasaḥ \
vedapuruṣa iti yam avocāma yena vedān veda, ṛgvedaṃ yajurvedaṃ sāmavedaṃ.
tasyaitasya brahmā rasaḥ \
tasmād brahmāṇaṃ brahmiṣṭhaṃ kurvīta, yo yajñasyolbaṇaṃ paśyet \
mahāpuruṣa iti yam avocāma, saṃvatsara eva pradhvaṃsayann anyāni bhūtāny, aikyā-bhāvayann anyāni.
tasyaitasyāsā/v ādityo rasaṃ \
sa yaś cāyam aśarīraḥ prajñātmā yaś cāsāv āditya ekam etad iti vidyāt \
tasmāt puruṣaṃ-puruṣaṃ praty ādityo bhavati \
tad apy etad ṛṣiṇoktam \
citraṃ devānām ud agād anīkaṃ (RV I 115,1a), cakṣur mitrasya varuṇasyāgneḥ (RV I 115,1b) \ āprā dyāvāpṛthivī antarikṣaṃ (RV I 115,1c) \ sūrya ātmā jaga/tas tasthuṣaś ca- (RV I 115,1d) -iti \\

Next comes Kauntharavya:

There are 360 syllables (vowels), 360 sibilants (consonants), 360, groups.

What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days).

Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow.

Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow.

The groups which we explained mythologically, are physiologically the joints.

Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Brihatî verses and the day (of the Mahâvrata).

Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables.

He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age.

Bâdhva says, there are four persons (to be meditated on and worshipped).

The person of the body, the person of the metres, the person of the Veda, and the Great person.

What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self.

What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.

What we call the person of the Veda is (the mind) by which we know the Vedas, the Rig-veda, Yagur-veda, and Sâma-veda. Its essence is Brahman (m.)

Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice.

What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun.

One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently).

This has also been declared by a Rishi (Rv. I, 115, 1):--

'The bright face of the gods arose, the eye of Mitra, Varuna, and Agni; it filled heaven and earth and the sky,--the sun is the self of all that rests and moves.'