Meditation on the Universal Manifestations of Saman
(Chapter 2)
द्वितीयोऽध्यायः — Prapāṭhaka 2: Sāman and its Meditations
Verse 1
समस्तस्य खलु साम्न उपासनꣳ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति ॥ १ ॥
samastasya khalu sāmna upāsanaṃ sādhu yatkhalu sādhu tatsāmatyācakṣate yadasādhu tadasāmeti
Meditation on the Saman in its entirety is good. Whatever is good, people call that 'Saman'; whatever is bad, they call that 'asaman' (non-Saman).
Verse 2
तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपागादित्येव तदाहुः ॥ २ ॥
tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupāgādityeva tadāhuḥ
Hence people also say: 'He approached him with Saman,' meaning 'He approached him with goodness.' And they say: 'He approached him with asaman,' meaning 'He approached him without goodness.'
Verse 3
अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः ॥ ३ ॥
athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ
And further, people say: 'Oh, it is Saman for us!' when something is good, meaning 'Oh, it is good!' And when something is bad, they say: 'Oh, it is asaman for us!', meaning 'Oh, it is bad!'
Verse 4
स य एतदेवं विद्वान्साधु सामेत्युपास्तेऽभ्याशो ह यदेनꣳ साधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥ ४ ॥
sa ya etadevaṃ vidvānsādhu sāmetyupāste'bhyāśo ha yadenaṃ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ
One who knows this thus and meditates on the Saman as good—it is indeed expected that good virtues will come to him and bow down to him.
Verse 5
लोकेषु पञ्चविधꣳ सामोपासीत पृथिवी हिङ्कारः । अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु ॥ १ ॥
lokeṣu pañcavidhaṃ sāmopāsīta pṛthivī hiṅkāraḥ | agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu
One should meditate on the fivefold Saman in the worlds: the Earth is the Hiṅkāra, Fire is the Prastāva, the Intermediate region is the Udgītha, the Sun is the Pratihāra, and Heaven is the Nidhana. This is in the ascending order.
Verse 6
अथावृत्तेषु द्यौर्हिङ्कार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २ ॥
athāvṛtteṣu dyaurhiṅkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam
Now in the reverse (descending) order: Heaven is the Hiṅkāra, the Sun is the Prastāva, the Intermediate region is the Udgītha, Fire is the Pratihāra, and the Earth is the Nidhana.
Verse 7
कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वांल्लोकेषु पञ्चविधं सामोपास्ते ॥ ३ ॥
kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ vidvāṃllokeṣu pañcavidhaṃ sāmopāste
The worlds, both ascending and descending, belong to him and serve him who, knowing this thus, meditates on the fivefold Saman in the worlds.
Verse 8
वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ १ ॥
vṛṣṭau pañcavidhaṃ sāmopāsīta purovāto hiṅkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanam
One should meditate on the fivefold Saman in rain: the wind blowing beforehand is the Hiṅkāra, the cloud forming is the Prastāva, raining is the Udgītha, lightning and thunder are the Pratihāra, and the ceasing of rain is the Nidhana.
Verse 9
वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधं सामोपास्ते ॥ २ ॥
varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau pañcavidhaṃ sāmopāste
It rains for him and he brings rain for others who, knowing this thus, meditates on the fivefold Saman in rain.
Verse 10
सर्वास्वप्सु पञ्चविधꣳ सामोपासीत मेघो यत्सम्प्लवते स हिङ्कारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम् ॥ १ ॥
sarvāsvapsu pañcavidhaṃ sāmopāsīta megho yatsamplavate sa hiṅkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ samudro nidhanam
One should meditate on the fivefold Saman in all waters: when clouds gather, that is the Hiṅkāra; when it rains, that is the Prastāva; the rivers flowing eastward are the Udgītha; those flowing westward are the Pratihāra; and the Ocean is the Nidhana.
Verse 11
न हाप्सु पॆत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधꣳ सामोपास्ते ॥ २ ॥
na hāpsu pretyāpsumān bhavati ya etadevaṁ vidvānsarvāsvapsu pañcavidhaṁ sāmopāste
He who knows this thus and meditates on the fivefold Saman in all waters does not perish in water and becomes rich in water.
Verse 12
ऋतुषु पञ्चविधꣳ सामोपासीत वसन्तो हिङ्कारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम् ॥ १ ॥
ṛtuṣu pañcavidhaṁ sāmopāsīta vasanto hiṅkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam
One should meditate on the fivefold Saman in the seasons: Spring is Hiṅkāra, Summer is Prastāva, the Rainy season is Udgītha, Autumn is Pratihāra, and Winter is Nidhana.
Verse 13
कल्पन्ते हास्मा ॠतव ॠतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधꣳ सामोपास्ते ॥ २ ॥
kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṁ vidvānṛtuṣu pañcavidhaṁ sāmopāste
The seasons serve him and he becomes rich in seasons, who knowing this thus, meditates on the fivefold Saman in the seasons.
Verse 14
पशुषु पञ्चविधꣳ सामोपासीताजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम् ॥ १ ॥
paśuṣu pañcavidhaṁ sāmopāsītājā hiṅkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam
One should meditate on the fivefold Saman in animals: Goats are Hiṅkāra, sheep are Prastāva, cows are Udgītha, horses are Pratihāra, and man is Nidhana.
Verse 15
भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधꣳ सामोपास्ते ॥ २ ॥
bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṁ vidvāmpaśuṣu pañcavidhaṁ sāmopāste
Animals belong to him and he becomes rich in animals, who knowing this thus, meditates on the fivefold Saman in animals.
Verse 16
प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयांसि वा एतानि ॥ १ ॥
prāṇeṣu pañcavidhaṁ parovarīyaḥ sāmopāsīta prāṇo hiṅkāro vākprastāvaścakṣurudgīthaḥ śrotraṁ pratihāraḥ mano nidhanaṁ parovarīyāṁsi vā etāni
One should meditate on the fivefold Saman as progressively superior in the vital breaths: Breath is Hiṅkāra, speech is Prastāva, the eye is Udgītha, the ear is Pratihāra, and the mind is Nidhana; for these are indeed progressively superior.
Verse 17
परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य ॥ २ ॥
parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṁ vidvānprāṇeṣu pañcavidhaṁ parovarīyaḥ sāmopāsta iti tu pañcavidhasya
His life becomes progressively superior and he wins worlds that are progressively superior, who knowing this thus, meditates on the fivefold Saman as progressively superior in the vital breaths. This concludes the worship of the fivefold Saman.
Verse 18
अथ सप्तविधस्य वाचि सप्तविधꣳ सामोपासीत यत्किञ्च वाचो हुमिति स हिङ्कारो युत्प्रेति स प्रस्तावो यदेति स आदिः ॥ १ ॥
atha saptavidhasya vāci saptavidhaṁ sāmopāsīta yatkiñca vāco humiti sa hiṅkāro yatpreti sa prastāvo yadeti sa ādiḥ
Now regarding the sevenfold Saman: One should meditate on the sevenfold Saman in speech. Whatever sound in speech is 'hum', that is Hiṅkāra; 'pra', that is Prastāva; 'ā', that is Ādi.
Verse 19
यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम् ॥ २ ॥
yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam
Whatever sound in speech is 'ut', that is Udgītha; 'prati', that is Pratihāra; 'upa', that is Upadrava; 'ni', that is Nidhana.
Verse 20
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधꣳ सामोपास्ते ॥ ३ ॥
dugdhe'smai vāgdohaṁ yo vāco doho'nnavānannādo bhavati ya etadevaṁ vidvānvāci saptavidhaṁ sāmopāste
Speech yields its milk—which is the essence of speech—to him, and he becomes possessed of food and an eater of food, who knowing this thus, meditates on the sevenfold Saman in speech.
Verse 21
तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिङ्कारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिं कुर्वन्ति हिङ्कारभाजिनो ह्येतस्य साम्नः ॥ २ ॥
tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāt tasya yat purodayāt sa hiṅkāras tadasya paśavo'nvāyattās tasmāt te hiṁ kurvanti hiṅkārabhājino hyetasya sāmnaḥ
One should know that all these beings are dependent on the Sun. That part of it which is before sunrise is the Hiṅkāra. Animals are dependent on it; therefore, they make the sound 'hiṁ', for they share in this part of the Sāman.
Verse 22
अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशंसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः ॥ ३ ॥
atha yat prathamodite sa prastāvas tadasya manuṣyā anvāyattās tasmāt te prastutikāmāḥ praśaṃsākāmāḥ prastāvabhājino hyetasya sāmnaḥ
Now, that which is when the sun has just risen is the Prastāva. Humans are dependent on it; therefore, they desire praise and appreciation, for they share in this part of the Sāman.
Verse 23
अथ यत्सङ्गववेलायाꣳ स आदिस्तदस्य वयां स्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः ॥ ४ ॥
atha yat saṅgavavelāyāṁ sa ādis tadasya vayāṁsyanvāyattāni tasmāt tānyantarikṣe'nārambaṇānyādāyātmānaṁ paripatantyādibhājīni hyetasya sāmnaḥ
Now, that which is at mid-morning (when cattle are gathered) is the Ādi. Birds are dependent on it; therefore, they fly about in mid-air without support, holding themselves up, for they share in this part of the Sāman.
Verse 24
अथ यत्सम्प्रतिमध्यन्दिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः ॥ ५ ॥
atha yat sampratimadhyandine sa udgīthas tadasya devā anvāyattās tasmāt te sattamāḥ prājāpatyānām udgīthabhājino hyetasya sāmnaḥ
Now, that which is precisely at noon is the Udgītha. The gods are dependent on it; therefore, they are the best among the offspring of Prajāpati, for they share in this part of the Sāman.
Verse 25
अथ यदूर्ध्वं मध्यन्दिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः ॥ ६ ॥
atha yad ūrdhvaṁ madhyandināt prāgaparāhṇāt sa pratihāras tadasya garbhā anvāyattās tasmāt te pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ
Now, that which is after noon and before late afternoon is the Pratihāra. Fetuses in the womb are dependent on it; therefore, they are held up in the womb and do not fall out, for they share in this part of the Sāman.
Verse 26
अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्सउपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षꣳ श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः ॥ ७ ॥
atha yad ūrdhvam aparāhṇāt prāgastamayāt sa upadravas tadasyāraṇyā anvāyattās tasmāt te puruṣaṁ dṛṣṭvā kakṣaṁ śvabhram ityupadravanty upadravabhājino hyetasya sāmnaḥ
Now, that which is after late afternoon and before sunset is the Upadrava. Wild animals are dependent on it; therefore, when they see a human, they flee to thickets or caves, for they share in this part of the Sāman.
Verse 27
अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यं सप्तविधꣳ सामोपास्ते ॥ ८ ॥
atha yat prathamāstamite tan nidhanaṁ tadasya pitaro'nvāyattās tasmāt tān nidadhati nidhanabhājino hyetasya sāmna evaṁ khalvamum ādityaṁ saptavidhaṁ sāmopāste
Now, that which is right after sunset is the Nidhana. The ancestors are dependent on it; therefore, people place offerings down for them, for they share in this part of the Sāman. Thus indeed does one meditate on the Sun as the sevenfold Sāman.
Verse 28
अथ खल्वात्मसम्मितमतिमृत्यु सप्तविधꣳ सामोपासीत हिङ्कार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम् ॥ १ ॥
atha khalvātmasammitam atimṛtyu saptavidhaṁ sāmopāsīta hiṅkāra iti tryakṣaraṁ prastāva iti tryakṣaraṁ tat samam
Now next, one should meditate on the sevenfold Sāman which corresponds to the Self and transcends death. 'Hiṅkāra' consists of three syllables, and 'Prastāva' consists of three syllables; so they are equal.
Verse 29
आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम् ॥ २ ॥
ādir iti dvyakṣaraṁ pratihāra iti caturakṣaraṁ tata ihaikaṁ tat samam
'Ādi' consists of two syllables, and 'Pratihāra' consists of four syllables. Taking one syllable from the latter and transferring it here makes them equal.
Verse 30
उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम् ॥ ३ ॥
udgītha iti tryakṣaram upadrava iti caturakṣaraṁ tribhis tribhiḥ samaṁ bhavatyakṣaram atiśiṣyate tryakṣaraṁ tat samam
'Udgītha' consists of three syllables, and 'Upadrava' consists of four syllables. Three and three are equal, with one syllable remaining over. Taking that together, it forms a group of three, making them equal.
Verse 31
निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविं शतिरक्षराणि ॥ ४ ॥
nidhanamiti tryakṣaraṃ tatsamameva bhavati tāni ha vā etāni dvāviṃśatirakṣarāṇi
"Nidhana" consists of three syllables, which is also equal to three. These together make twenty-two syllables.
Verse 32
एकविंशत्यादित्यमाप्नोत्येकविंशो वा इतोऽसावादित्यो द्वाविंशेन परमादित्याज्जयति तन्नाकं तद्विशोकम् ॥ ५ ॥
ekaviṃśatyādityamāpnotyekaviṃśo vā ito'sāvādityo dvāviṃśena paramādityājjayati tannākaṃ tadviśokam
By twenty-one syllables one attains the Sun, for the Sun is the twenty-first from this world. By the twenty-second syllable one wins what is beyond the Sun—that is heaven, that is free from sorrow.
Verse 33
आप्नोति हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसम्मितमतिमृत्यु सप्तविधꣳ सामोपास्ते सामोपास्ते ॥ ६ ॥
āpnoti hādityasya jayaṃ paro hāsyādityajayājjayo bhavati ya etadevaṃ vidvānātmasammitamatimṛtyu saptavidhaṃ sāmopāste sāmopāste
He wins the conquest of the Sun, and indeed a victory higher than the conquest of the Sun is his, who, knowing this thus, meditates on the sevenfold Sāman measured by the Self, which transcends death—yes, meditates on the Sāman.
Verse 34
मनो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम् ॥ १ ॥
mano hiṅkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ prāṇo nidhanametadgāyatraṃ prāṇeṣu protam
The mind is the Hiṅkāra, speech is the Prastāva, the eye is the Udgītha, the ear is the Pratihāra, and the vital breath is the Nidhana. This is the Gāyatra Sāman woven into the vital senses.
Verse 35
स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम् ॥ २ ॥
sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam
He who knows this Gāyatra Sāman as woven into the senses becomes full of vital life, attains a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow should be to be noble-minded.
Verse 36
अभिमन्थति स हिङ्कारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशांयति तन्निधनं संशांयति तन्निधनमेतद्रथन्तरमग्नौ प्रोतम् ॥ १ ॥
abhimanthati sa hiṅkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhanaṃ saṃśāmyati tannidhanametadrathantaramagnau protam
Rubbing the fire-sticks is the Hiṅkāra; smoke arising is the Prastāva; flaming is the Udgītha; embers forming is the Pratihāra; fire dying down is the Nidhana; complete extinction is the Nidhana. This is the Rathantara Sāman woven into fire.
Verse 37
स य एवमेतद्रथन्तरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम् ॥ २ ॥
sa ya evametadrathantaramagnau protaṃ veda brahmavarcesyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam
He who knows this Rathantara Sāman as woven into fire becomes endowed with spiritual radiance, an eater of food, attains a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow should be not to sip water or spit facing the fire.
Verse 38
उपमन्त्रयते स हिङ्कारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम् ॥ १ ॥
upamantrayate sa hiṅkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṃ saha śete sa pratihāraḥ kālaṃ gacchati tannidhanaṃ pāraṃ gacchati tannidhanametadvāmadevyaṃ mithune protam
Calling or signaling is the Hiṅkāra; wooing is the Prastāva; lying with a woman is the Udgītha; lying together facing each other is the Pratihāra; reaching the climax is the Nidhana; reaching completion is the Nidhana. This is the Vāmadevya Sāman woven into sexual union.
Verse 39
स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनी भवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न काञ्चन परिहरेत्तद्व्रतम् ॥ २ ॥
sa ya evametadvāmadevyaṃ mithune protaṃ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāñcana pariharettadvratam
He who knows this Vāmadevya Sāman as woven into union enters into union and propagates through every union; he attains a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow should be never to turn away any woman seeking union.
Verse 40
उद्यन्हिङ्कार उदितः प्रस्तावो मध्यन्दिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम् ॥ १ ॥
udyanhiṅkāra uditaḥ prastāvo madhyandina udgītho'parāhṇaḥ pratihāro'staṃ yannidhanametadbṛhadāditye protam
The rising sun is the Hiṅkāra; risen, it is the Prastāva; at noon, it is the Udgītha; in the afternoon, it is the Pratihāra; setting, it is the Nidhana. This is the Bṛhat Sāman woven into the Sun.
Verse 41
स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम् ॥ २ ॥
sa ya evam etad bṛhad āditye protaṃ veda tejasvy annādo bhavati sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyā tapantaṃ na nindet tad vratam
He who knows this Bṛhat Saman as woven into the sun becomes resplendent and an eater of food. He reaches a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow is never to decry the sun that shines.
Verse 42
अभ्राणि सम्प्लवन्ते स हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम् ॥ १ ॥
abhrāṇi samplavante sa hiṅkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tan nidhanam etad vairūpaṃ parjanye protam
When clouds gather, that is the Hiṅkāra; when a rain-cloud forms, that is the Prastāva; when it rains, that is the Udgītha; when it flashes lightning and thunders, that is the Pratihāra; when it ceases, that is the Nidhana. This Vairūpa Saman is woven into the rain-god Parjanya.
Verse 43
स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाꣳश्च सुरूपाꣳश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्ब्रतम् ॥ २ ॥
sa ya evam etad vairūpaṃ parjanye protaṃ veda virūpāṁś ca surūpāṁś ca paśūn avarundhe sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyā varṣantaṃ na nindet tad vratam
He who knows this Vairūpa Saman as woven into Parjanya acquires both ill-formed and handsome animals. He reaches a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow is never to decry the rain.
Verse 44
वसन्तो हिङ्कारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम् ॥ १ ॥
vasanto hiṅkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śarat pratihāro hemanto nidhanam etad vairājam ṛtuṣu protam
Spring is the Hiṅkāra, summer is the Prastāva, the rainy season is the Udgītha, autumn is the Pratihāra, and winter is the Nidhana. This Vairāja Saman is woven into the seasons.
Verse 45
स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम् ॥ २ ॥
sa ya evam etad vairājam ṛtuṣu protaṃ veda virājati prajayā paśubhir brahmavarcasena sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyārtūn na nindet tad vratam
He who knows this Vairāja Saman as woven into the seasons shines with offspring, cattle, and spiritual radiance. He reaches a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow is never to decry the seasons.
Verse 46
पृथिवी हिङ्कारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः ॥ १ ॥
pṛthivī hiṅkāro 'ntarikṣaṃ prastāvo dyaur udgītho diśaḥ pratihāraḥ samudro nidhanam etāḥ śakvaryo lokeṣu protāḥ
The earth is the Hiṅkāra, the intermediate region is the Prastāva, heaven is the Udgītha, the quarters are the Pratihāra, and the ocean is the Nidhana. These Śakvarī verses are woven into the worlds.
Verse 47
स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम् ॥ २ ॥
sa ya evam etāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyā lokān na nindet tad vratam
He who knows these Śakvarī verses as woven into the worlds becomes possessed of worlds. He reaches a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow is never to decry the worlds.
Verse 48
अजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः ॥ १ ॥
ajā hiṅkāro 'vayaḥ prastāvo gāva udgītho 'śvāḥ pratihāraḥ puruṣo nidhanam etā revatyaḥ paśuṣu protāḥ
Goats are the Hiṅkāra, sheep are the Prastāva, cows are the Udgītha, horses are the Pratihāra, and man is the Nidhana. These Revatī verses are woven into animals.
Verse 49
स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम् ॥ २ ॥
sa ya evam etā revatyaḥ paśuṣu protā veda paśumān bhavati sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyā paśūn na nindet tad vratam
He who knows these Revatī verses as woven into animals becomes rich in animals. He reaches a full lifespan, lives brilliantly, becomes great in offspring and cattle, and great in fame. His vow is never to decry animals.
Verse 50
लोम हिङ्कारस्त्वक्प्रस्तावो मांसमुद्गीथोऽस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम् ॥ १ ॥
loma hiṅkāras tvak prastāvo māṁsam udgītho 'sthi pratihāro majjā nidhanam etad yajñāyajñīyam aṅgeṣu protam
Hair is the Hiṅkāra, skin is the Prastāva, flesh is the Udgītha, bone is the Pratihāra, and marrow is the Nidhana. This Yajñāyajñīya Saman is woven into the limbs of the body.
Verse 51
स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा ॥ २ ॥
sa ya evam etad yajñāyajñīyam aṅgeṣu protaṃ vedāṅgī bhavati nāṅgena vihūrchati sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyā saṃvatsaraṃ majjño nāśnīyāt tad vrataṃ majjño nāśnīyād iti vā
He who knows this Yajñāyajñīya Saman as established in the limbs of the body becomes possessed of firm limbs; he does not suffer disability in any limb, reaches a full lifespan, lives gloriously, and becomes great in offspring, cattle, and fame. His vow is that he should not eat marrow for a year, or rather, never eat marrow.
Verse 52
अग्निर्हिङ्कारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम् ॥ १ ॥
agnir hiṅkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraś candramā nidhanam etad rājanaṃ devatāsu protam
Agni is the Hiṅkāra, Vāyu is the Prastāva, Āditya is the Udgītha, the stars are the Pratihāra, and the moon is the Nidhana. This is the Rājana Saman established in the deities.
Verse 53
स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाꣳ सलोकताꣳ सार्ष्टितांꣳसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम् ॥ २ ॥
sa ya evam etad rājanaṃ devatāsu protaṃ vedaitāsām eva devatānāṃ salokatāṃ sārṣṭitāṃ sāyujyaṃ gacchati sarvam āyur eti jyog jīvati mahān prajayā paśubhir bhavati mahān kīrtyā brāhmaṇān na nindet tad vratam
He who knows this Rājana Saman as established in the deities attains residence in the same world as these deities, equal power, and union with them. He reaches a full lifespan, lives gloriously, becomes great in offspring, cattle, and fame. His vow is never to revile a Brāhmaṇa.
Verse 54
त्रयी विद्या हिङ्कारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयांसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम् ॥ १ ॥
trayī vidyā hiṅkāras traya ime lokāḥ sa prastāvo 'gnir vāyur ādityaḥ sa udgītho nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitaras tan nidhanam etat sāma sarvasmin protam
The threefold Vedic knowledge is the Hiṅkāra; the three worlds are the Prastāva; Agni, Vāyu, and Āditya are the Udgītha; stars, birds, and rays of light are the Pratihāra; serpents, Gandharvas, and ancestors are the Nidhana. This Saman is established in everything.
Verse 55
स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वं ह भवति ॥ २ ॥
sa ya evam etat sāma sarvasmin protaṃ veda sarvaṃ ha bhavati
He who knows this Saman thus as established in everything becomes everything itself.
Verse 56
तदेष श्लोको यानि पञ्चधा त्रीणि त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति ॥ ३ ॥
tad eṣa śloko yāni pañcadhā trīṇi trīṇi tebhyo na jyāyaḥ param anyad asti
On this there is the verse: 'There are those five sets of three each; than these, there is nothing higher or greater.'
Verse 57
यस्तद्वेद स वेद सर्वꣳ सर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासीत तद्व्रतं तद्व्रतम् ॥ ४ ॥
yas tad veda sa veda sarvaṃ sarvā diśo balim asmai haranti sarvam asmīty upāsīta tad vrataṃ tad vratam
He who knows that knows everything. All quarters bring tribute to him. One should meditate on the thought, 'I am everything.' That is his vow, that is his vow.
Verse 58
विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत् ॥ १ ॥
vinardi sāmno vṛṇe paśavyam ity agner udgītho 'niruktaḥ prajāpater niruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ ślakṣṇaṃ balavad indrasya krauñcaṃ bṛhaspater apadhvāntaṃ varuṇasya tān sarvān evopaseveta vāruṇaṃ tv eva varjayet
'I choose the roaring tone of the Saman, which is good for cattle'—this is the Udgītha of Agni. The undefined tone belongs to Prajāpati; the defined to Soma; the soft and smooth to Vāyu; the smooth and strong to Indra; the heron-like to Bṛhaspati; the dull tone to Varuṇa. One may employ all these tones, but should avoid the tone of Varuṇa.
Verse 59
अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥ २ ॥
amṛtatvaṃ devebhya āgāyānīty āgāyet svadhāṃ pitṛbhya āśāṃ manuṣyebhyas tṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnam ātmana āgāyānīty etāni manasā dhyāyann apramattaḥ stuvīta
Let him sing reflecting: 'May I win immortality for the gods by singing, svadhā offerings for the ancestors, hope for humans, grass and water for cattle, the heavenly world for the sacrificer, and food for myself.' Meditating on these mentally, he should chant praise vigilant and unmindful of distraction.
Verse 60
सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रं शरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात् ॥ ३ ॥
sarve svarā indrasyātmānaḥ sarve ūṣmāṇaḥ prajāpater ātmānaḥ sarve sparśā mṛtyor ātmānas taṃ yadi svareṣūpālabhetendraṃ śaraṇaṃ prapanno 'bhūvaṃ sa tvā prati vakṣyatīty enaṃ brūyāt
All vowels are the self of Indra; all sibilants are the self of Prajāpati; all stop consonants are the self of Death. If anyone should reproach him regarding vowels, he should say to him: 'I have taken refuge in Indra; he will answer you.'
Verse 61
अथ यद्येनमूष्मसूपालभेत प्रजापतिं शरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनं स्पर्शेषूपालभेत मृत्युं शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ॥ ४ ॥
atha yadyenamūṣmasūpālabheta prajāpatiṃ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ brūyādatha yadyenaṃ sparśeṣūpālabheta mṛtyuṃ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt
Then, if anyone should criticize him regarding sibilants, he should say to him: 'I have taken refuge in Prajapati; he will crush you.' Then, if anyone should criticize him regarding consonants, he should say to him: 'I have taken refuge in Death; he will burn you.'
Verse 62
सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शालेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ॥ ५ ॥
sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśāleśenānabhinihitā vaktavyā mṛtyorātmānaṃ pariharāṇīti
All vowels should be pronounced resonant and strong, thinking: 'May I bestow strength upon Indra.' All sibilants should be pronounced without slurring, without throwing out, fully open, thinking: 'May I entrust myself to Prajapati.' All consonants should be pronounced slowly, without blending them together, thinking: 'May I withdraw myself from Death.'
Verse 63
प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या सम्प्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि सम्प्रास्रवन्त भूर्भुवः स्वरिति ॥ २ ॥
prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā samprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi samprāsravanta bhūrbhuvaḥ svariti
Prajapati brooded over the worlds. From them, thus brooded over, emerged the threefold knowledge (the Vedas). He brooded over it. From it, thus brooded over, emerged these syllables: Bhuh, Bhuvah, Svah.
Verse 64
तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ओङ्कारः सम्प्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि सन्तृण्णान्येवमोङ्कारेण सर्वा वाक्सन्तृण्णोङ्कार एवेदं सर्वमोङ्कार एवेदं सर्वम् ॥ ३ ॥
tānyabhyatapattebhyo'bhitaptebhya oṅkāraḥ samprāsravattadyathā śaṅkunā sarvāṇi parṇāni santṛṇṇānyevamoṅkāreṇa sarvā vāksantṛṇṇoṅkāra evedaṃ sarvamoṅkāra evedaṃ sarvam
He brooded over them. From them, thus brooded over, issued forth the syllable Om. Just as all leaves are held together by a stalk, so all speech is held together by Om. Om indeed is all this; Om indeed is all this.
Verse 65
क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात् ॥ २ ॥
kva tarhi yajamānasya loka iti sa yastaṃ na vidyātkathaṃ kuryādatha vidvānkuryāt
'Where then is the world of the sacrificer?' How can one who does not know this perform the sacrifice? Therefore, only one who knows this should perform it.
Verse 66
पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदङ्मुख उपविश्य स वासवं सामाभिगायति ॥ ३ ॥
purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodaṅmukha upaviṣya sa vāsavaṃ sāmābhigāyati
Before beginning the morning recitation, sitting behind the Garhapatya fire facing north, he chants the Saman addressed to the Vasus.
Verse 67
लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयं रा ३३३३३ हु३म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ४ ॥
lo3kadvāramapāvā3rṇū 33 paśyema tvā vayaṃ rā 33333 hu3m ā 33 jyā 3 yo 3 ā 32111 iti
Uncover the door to the world, so that we may see you for the attainment of supreme sovereignty!
Verse 68
अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ ५ ॥
atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi
Then he offers an oblation: 'Salutations to Agni, who dwells on the earth and in the world! Obtain a world for me, the sacrificer. This indeed is the world of the sacrificer; I am going to it.'
Verse 69
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनं सम्प्रयच्छन्ति ॥ ६ ॥
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavanaṃ samprayacchanti
'Here, after the end of life, Svaha! Remove the bolt!' Saying this, he stands up. To him the Vasus grant the morning pressing.
Verse 70
पुरा माध्यन्दिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य सरौद्रं सामाभिगायति ॥ ७ ॥
purā mādhyandinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviṣya saraudraṃ sāmābhigāyati
Before beginning the midday pressing, sitting behind the Agnidhriya fire facing north, he chants the Saman addressed to the Rudras.
Verse 71
लो३कद्वरमपावा३र्णू३३ पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ज्या३यो३ आ३२१११इति ॥ ८ ॥
lo3kadvāram apāvā3ṛṇū33 paśyema tvā vayaṁ vairā33333 hum ā33jyā3yo3 ā32111 iti
"Uncover the door to the world, that we may see you for sovereign domain (vairājya)! Hum! Ājyāyo ā!"
Verse 72
अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ ९ ॥
atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṁ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi
Then he offers the oblation, saying: "Salutation to Vayu, who dwells in the mid-region and in the world! Secure a world for me, the sacrificer. This indeed is the world of the sacrificer; I am going there."
Verse 73
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यन्दिनं सवनं सम्प्रयच्छन्ति ॥ १० ॥
atra yajamānaḥ parastād āyuṣaḥ svāhāpajahi parigham ity uktvottiṣṭhati tasmai rudrā mādhyandinaṁ savanaṁ samprayacchanti
"I, the sacrificer, at the end of my lifespan, Svāhā! Strike away the bolt!" Saying this, he rises up. To him the Rudras hand over the midday libation.
Verse 74
पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यं स वैश्वदेवं सामाभिगायति ॥ ११ ॥
purā tṛtīyasavanasyopākaraṇāj jaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṁ sa vaiśvadevaṁ sāmābhigāyati
Before the commencement of the third libation, sitting behind the Āhavanīya fire facing north, he sings the Sāman sacred to the Āditya and to the Viśvedevas.
Verse 75
लो३कद्वारमपावा३र्णू३३पश्येम त्वा वयं स्वारा ३३३३३ हु३म् आ३३ ज्या३ यो३ आ ३२१११ इति ॥ १२ ॥
lo3kadvāram apāvā3ṛṇū33 paśyema tvā vayaṁ svārā33333 hum ā33jyā3yo3 ā32111 iti
"Uncover the door to the world, that we may see you for independent dominion (svārājya)! Hum! Ājyāyo ā!"
Verse 76
आदित्यमथ वैश्वदेवं लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं साम्रा३३३३३ हु३म् आ३३ ज्या३यो३आ ३२१११ इति ॥ १३ ॥
ādityam atha vaiśvadevaṁ lo3kadvāram apāvā3ṛṇū33 paśyema tvā vayaṁ sāmrā33333 hum ā33jyā3yo3 ā32111 iti
To the Āditya and then to the Viśvedevas: "Uncover the door to the world, that we may see you for supreme rule (sāmrājya)! Hum! Ājyāyo ā!"
Verse 77
अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत ॥ १४ ॥
atha juhoti nama ādityebhyaś ca viśvebhyaś ca devebhyo divikṣidbhyo lokakṣidbhyo lokaṁ me yajamānāya vindata
Then he offers the oblation, saying: "Salutation to the Ādityas and to the Viśvedevas, who dwell in heaven, who dwell in the world! Secure a world for me, the sacrificer!"
Verse 78
एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति ॥ १५ ॥
eṣa vai yajamānasya loka etāsmy atra yajamānaḥ parastād āyuṣaḥ svāhāpahata parigham ity uktvottiṣṭhati
"This indeed is the world of the sacrificer; I am going there. I, the sacrificer, at the end of my lifespan, Svāhā! Strike away the bolt!" Saying this, he rises up.
Verse 79
तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनं सम्प्रयज्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥ १६ ॥
tasmā ādityāś ca viśve ca devās tṛtīyasavanaṁ samprayacchanty eṣa ha vai yajñasya mātrāṁ veda ya evaṁ veda ya evaṁ veda
To him the Ādityas and the Viśvedevas hand over the third libation. Indeed, he knows the full measure of the sacrifice who knows this—who knows this.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Meditation on the Universal Manifestations of Saman. It includes 79 verses detailing core themes like "samastasya khalu sāmna upāsanaṃ sādhu yatkhalu sādhu tatsāmatyācakṣate yadasādhu tadasāmeti", "tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupāgādityeva tadāhuḥ", "athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ".One of the oldest and largest Principal Upanishads from the Sama Veda — containing the foundational Mahāvākya "Tat Tvam Asi" (Thou Art That) and profound teachings on meditation, Prana, and the nature of Brahman through the dialogues of Uddalaka and Shvetaketu.