82 verses · 2 of 8
The whole Saman is to be worshipped as good. The adhyaya then lays out meditations on the Saman in five parts and in seven: its parts are seen in the worlds, rain, waters, seasons, animals, senses, speech and the sun. Named Samans follow, each with a vow for the one who knows it. There are three branches of dharma: sacrifice, study and charity; tapas; and the brahmachari living in his teacher's house. All these gain pure worlds, but he who is established in Brahman gains immortality. Prajapati brooded on the worlds, and from them came the three Vedas, the three utterances, and Om, which pervades all speech as veins pervade a leaf.
समस्तस्य खलु साम्न उपासनꣳ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति
samastasya khalu sāmna upāsanam̐ sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti
Meditation on the whole Saman, the chant in all its parts, is good. People call whatever is good "saman" and whatever is not good "asaman".
तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः
tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ
So people say, "He approached him with saman," meaning he approached him in a good way. And they say, "He approached him with asaman," meaning he approached him in a way that was not good.
अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः
athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ
They also say, "Ah, this is saman for us," when something good happens, meaning "How good!" And when something bad happens they say, "Ah, this is asaman for us," meaning "How bad!"
स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेनꣳसाधवो धर्मा आ च गच्छेयुरुप च नमेयुः
sa ya etadevaṃ vidvānasādhu sāmetyupāste'bhyāśo ha yadenam̐sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ
Whoever, knowing this, meditates on the Saman as the good, to him good qualities and right conduct come quickly and bow before him.
लोकेषु पञ्चविधꣳ सामोपासीत पृथिवी हिङ्कारोऽग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु
lokeṣu pañcavidham̐ sāmopāsīta pṛthivī hiṅkāro'gniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu
One should meditate on the fivefold Saman in the worlds. Going upward: the earth is the hinkara, fire the prastava, the mid-region the udgitha, the sun the pratihara, and heaven the nidhana. These are the five parts of the chant.
अथावृत्तेषु द्यौर्हिङ्कार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम्
athāvṛtteṣu dyaurhiṅkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam
Now going downward: heaven is the hinkara, the sun the prastava, the mid-region the udgitha, fire the pratihara, and the earth the nidhana.
कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाꣳल्लोकेषु पञ्चविधं सामोपास्ते
kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ vidvām̐llokeṣu pañcavidhaṃ sāmopāste
The worlds, both those above and those below, serve him who, knowing this, meditates on the fivefold Saman in the worlds.
वृष्टौ पञ्चविधꣳ सामोपासीत पुरोवातो हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार
vṛṣṭau pañcavidham̐ sāmopāsīta purovāto hiṅkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra
One should meditate on the fivefold Saman in rain. The wind that blows before it is the hinkara; the cloud that forms is the prastava; the rain falling is the udgitha; the lightning and thunder are the pratihara.
उद्गृह्णाति तन्निधनं वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधꣳसामोपास्ते
udgṛhṇāti tannidhanaṃ varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau pañcavidham̐sāmopāste
The ceasing of the rain is the nidhana. For him it rains, and he makes it rain, who knowing this meditates on the fivefold Saman in rain.
सर्वास्वप्सु पञ्चविधꣳ सामोपासीत मेघो यत्संप्लवते स हिङ्कारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम्
sarvāsvapsu pañcavidham̐ sāmopāsīta megho yatsaṃplavate 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 the waters. The gathering of clouds is the hinkara; the rain is the prastava; the rivers flowing east are the udgitha; those flowing west are the pratihara; the ocean is the nidhana.
न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधꣳसामोपास्ते
na hāpsu praityapsumānbhavati ya etadevaṃ vidvānsarvāsvapsu pañcavidham̐sāmopāste
He does not die in water, and he is rich in water, who knowing this meditates on the fivefold Saman in all the waters.
ऋतुषु पञ्चविधꣳसामोपासीत वसन्तो हिङ्कारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम्
ṛtuṣu pañcavidham̐sāmopāsīta vasanto hiṅkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam
One should meditate on the fivefold Saman in the seasons. Spring is the hinkara, summer the prastava, the rains the udgitha, autumn the pratihara, and winter the nidhana.
कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधꣳ सामोपास्ते
kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṃ vidvānṛtuṣu pañcavidham̐ sāmopāste
The seasons serve him and he is rich in seasons, who knowing this meditates on the fivefold Saman in the seasons.
पशुषु पञ्चविधꣳ सामोपासीताजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम्
paśuṣu pañcavidham̐ sāmopāsītājā hiṅkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam
One should meditate on the fivefold Saman in animals. Goats are the hinkara, sheep the prastava, cows the udgitha, horses the pratihara, and man the nidhana.
भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधꣳसामोपास्ते
bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṃ vidvānpaśuṣu pañcavidham̐sāmopāste
Animals come to him and he becomes rich in cattle, who knowing this meditates on the fivefold Saman in animals.
प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयाꣳसि वा एतानि
prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṅkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyām̐si vā etāni
One should meditate on the fivefold Saman in the senses as rising ever higher. Breath, prana, is the hinkara; speech the prastava; the eye the udgitha; the ear the pratihara; the mind the nidhana. Each of these is greater than the one before.
परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य
parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānprāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsta iti tu pañcavidhasya
His life becomes ever higher, and he wins ever higher worlds, who knowing this meditates on the fivefold Saman in the senses as rising ever higher. So much for the fivefold Saman.
अथ सप्तविधस्य वाचि सप्तविधꣳसामोपासीत यत्किञ्च वाचो हुमिति स हिङ्कारो यत्प्रेति स प्रस्तावो यदेति स आदिः
atha saptavidhasya vāci saptavidham̐sāmopāsīta yatkiñca vāco humiti sa hiṅkāro yatpreti sa prastāvo yadeti sa ādiḥ
Now the sevenfold. One should meditate on the sevenfold Saman in speech. Whatever in speech is "hum" is the hinkara; whatever is "pra" is the prastava; whatever is "a" is the adi, the beginning.
यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम्
yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam
Whatever is "ud" is the udgitha; whatever is "prati" is the pratihara; whatever is "upa" is the upadrava; whatever is "ni" is the nidhana.
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधꣳसामोपास्ते
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etadevaṃ vidvānvāci saptavidham̐sāmopāste
For him speech yields its milk, the milk that is speech itself, and he gains plenty of food and the power to enjoy it, who knowing this meditates on the sevenfold Saman in speech.
अथ खल्वमुमादित्यꣳ सप्तविधꣳ सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम
atha khalvamumādityam̐ saptavidham̐ sāmopāsīta sarvadā samastena sāma māṃ prati māṃ pratīti sarveṇa samastena sāma
Now one should meditate on yonder sun as the sevenfold Saman. It is always the same, and so it is the Saman. It is the same toward everyone, for each feels "it faces me, it faces me". Being the same for all, it is the Saman.
तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिङ्कारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिङ्कुर्वन्ति हिङ्कारभाजिनो ह्येतस्य साम्नः
tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṅkārastadasya paśavo'nvāyattāstasmātte hiṅkurvanti hiṅkārabhājino hyetasya sāmnaḥ
Know that all beings depend on him. What he is before rising is the hinkara; on this the animals depend. That is why animals utter "hin", for they share in the hinkara of this Saman.
अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या३ अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशꣳसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः
atha yatprathamodite sa prastāvastadasya manuṣyā3 anvāyattāstasmātte prastutikāmāḥ praśam̐sākāmāḥ prastāvabhājino hyetasya sāmnaḥ
What he is when just risen is the prastava; on this men depend. That is why men love praise and commendation, for they share in the prastava of this Saman.
अथ यत्सङ्गववेलायाꣳ स आदिस्तदस्य वयाꣳस्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः
atha yatsaṅgavavelāyām̐ sa ādistadasya vayām̐syanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṃ paripatantyādibhājīni hyetasya sāmnaḥ
What he is at the time when cows gather with their calves is the adi; on this the birds depend. That is why birds hold themselves up in the air without support and fly about, for they share in the adi of this Saman.
अथ यत्संप्रति मध्यन्दिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः
atha yatsaṃprati madhyandine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ
What he is at midday is the udgitha; on this the devas depend. That is why they are the best of the children of Prajapati, for they share in the udgitha of this Saman.
अथ यदूर्ध्वं मध्यन्दिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य दर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः
atha yadūrdhvaṃ madhyandinātprāgaparāhṇātsa pratihārastadasya darbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ
What he is after midday and before afternoon is the pratihara; on this the embryos depend. That is why they are held and do not fall, for they share in the pratihara of this Saman.
अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षꣳ श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः
atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṃ dṛṣṭvā kakṣam̐ śvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ
What he is after the afternoon and before sunset is the upadrava; on this the wild beasts depend. That is why, on seeing a man, they run to the forest or a hiding hole, for they share in the upadrava of this Saman.
अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यꣳ सप्तविधꣳ सामोपास्ते
atha yatprathamāstamite tannidhanaṃ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṃ khalvamumādityam̐ saptavidham̐ sāmopāste
What he is just after setting is the nidhana; on this the pitris, the ancestors, depend. That is why people lay them down, offering to them, for they share in the nidhana of this Saman. Thus one meditates on yonder sun as the sevenfold Saman.
अथ खल्वात्मसंमितमतिमृत्यु सप्तविधꣳ सामोपासीत हिङ्कार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम्
atha khalvātmasaṃmitamatimṛtyu saptavidham̐ sāmopāsīta hiṅkāra iti tryakṣaraṃ prastāva iti tryakṣaraṃ tatsamam
Next one should meditate on the sevenfold Saman that is measured by its own syllables and leads beyond death. "Hinkara" has three syllables and "prastava" has three; so these two are equal.
आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम्
ādiriti dvyakṣaraṃ pratihāra iti caturakṣaraṃ tata ihaikaṃ tatsamam
"Adi" has two syllables and "pratihara" has four. Moving one syllable from the latter to the former, they become equal.
उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम्
udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhistribhiḥ samaṃ bhavatyakṣaramatiśiṣyate tryakṣaraṃ tatsamam
"Udgitha" has three syllables and "upadrava" has four. With three and three they are equal, and one syllable is left over. That leftover is "akshara", itself of three syllables, so it too is equal.
निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविꣳशतिरक्षराणि
nidhanamiti tryakṣaraṃ tatsamameva bhavati tāni ha vā etāni dvāvim̐śatirakṣarāṇi
"Nidhana" has three syllables, so it is equal as well. Altogether these come to twenty-two syllables.
एकविꣳशत्यादित्यमाप्नोत्येकविꣳशो वा इतोऽसावादित्यो द्वाविꣳशेन परमादित्याज्जयति तन्नाकं तद्विशोकम्
ekavim̐śatyādityamāpnotyekavim̐śo vā ito'sāvādityo dvāvim̐śena paramādityājjayati tannākaṃ tadviśokam
With twenty-one syllables one reaches the sun, for the sun is the twenty-first from here. With the twenty-second one wins what lies beyond the sun: that is the vault of heaven, the place free of sorrow.
आप्नोति हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधꣳ सामोपास्ते सामोपास्ते
āpnoti hādityasya jayaṃ paro hāsyādityajayājjayo bhavati ya etadevaṃ vidvānātmasaṃmitamatimṛtyu saptavidham̐ sāmopāste sāmopāste
He gains victory over the sun, and a victory higher than that is his, who knowing this meditates on the sevenfold Saman measured by its own syllables and leading beyond death.
मनो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम्
mano hiṅkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ prāṇo nidhanametadgāyatraṃ prāṇeṣu protam
Mind is the hinkara, speech the prastava, the eye the udgitha, the ear the pratihara, and breath the nidhana. This is the Gayatra Saman, woven upon the vital breaths.
स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम्
sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam
He who knows the Gayatra woven upon the breaths keeps his breath strong, lives his full span and lives long, becomes great in offspring and cattle, and great in fame. His vow: to be large-hearted.
अभिमन्थति स हिङ्कारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधनꣳसꣳशाम्यति तन्निधनमेतद्रथन्तरमग्नौ प्रोतम् (रथन्तरोपरि टिप्पणी)
abhimanthati sa hiṅkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhanam̐sam̐śāmyati tannidhanametadrathantaramagnau protam (rathantaropari ṭippaṇī)
Rubbing the fire-sticks is the hinkara; the smoke that rises is the prastava; the blaze is the udgitha; the embers are the pratihara; the dying down is the nidhana, and the going out is the nidhana. This is the Rathantara Saman, woven upon fire.
स य एवमेतद्रथन्तरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम्
sa ya evametadrathantaramagnau protaṃ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam
He who knows the Rathantara woven upon fire gains the radiance of Vedic learning and the power to enjoy food, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to sip water or spit facing the fire.
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
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
The calling to her is the hinkara; the winning of her consent is the prastava; lying with the woman is the udgitha; lying upon her is the pratihara; the passing of time and the reaching of the end are the nidhana. This is the Vamadevya Saman, woven upon the union of husband and wife.
स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनीभवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न काञ्चन परिहरेत्तद्व्रतम्
sa ya evametadvāmadevyaṃ mithune protaṃ veda mithunībhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāñcana pariharettadvratam
He who knows the Vamadevya woven upon union is never without a partner, is born again and again in his offspring, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: to turn away no woman who comes to him.
उद्यन्हिङ्कार उदितः प्रस्तावो मध्यन्दिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम्
udyanhiṅkāra uditaḥ prastāvo madhyandina udgītho'parāhṇaḥ pratihāro'staṃ yannidhanametadbṛhadāditye protam
The rising sun is the hinkara; the risen sun the prastava; midday the udgitha; afternoon the pratihara; the setting sun the nidhana. This is the Brihat Saman, woven upon the sun.
स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम्
sa ya evametadbṛhadāditye protaṃ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṃ na nindettadvratam
He who knows the Brihat woven upon the sun becomes radiant and gains the power to enjoy food, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to speak ill of the burning sun.
अभ्राणि संप्लवन्ते स हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम्
abhrāṇi saṃplavante sa hiṅkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṃ parjanye protam
The gathering of mists is the hinkara; the cloud that forms is the prastava; the rain is the udgitha; the lightning and thunder are the pratihara; the ceasing is the nidhana. This is the Vairupa Saman, woven upon Parjanya, the rain-god.
स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाꣳश्च सुरूपाꣳश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम्
sa ya evametadvairūpaṃ parjanye protaṃ veda virūpām̐śca surūpām̐śca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṃ na nindettadvratam
He who knows the Vairupa woven upon Parjanya gains cattle of many forms and fine forms, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to speak ill of the rain as it falls.
वसन्तो हिङ्कारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम्
vasanto hiṅkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam
Spring is the hinkara, summer the prastava, the rains the udgitha, autumn the pratihara, and winter the nidhana. This is the Vairaja Saman, woven upon the seasons.
स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम्
sa ya evametadvairājamṛtuṣu protaṃ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam
He who knows the Vairaja woven upon the seasons shines with offspring, cattle and the radiance of Vedic learning, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to speak ill of the seasons.
पृथिवी हिङ्कारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः
pṛthivī hiṅkāro'ntarikṣaṃ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ
The earth is the hinkara, the mid-region the prastava, heaven the udgitha, the directions the pratihara, and the ocean the nidhana. These are the Shakvari verses, woven upon the worlds.
स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम्
sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā lokānna nindettadvratam
He who knows the Shakvaris woven upon the worlds comes to possess the worlds, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to speak ill of the worlds.
अजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः
ajā hiṅkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ
Goats are the hinkara, sheep the prastava, cows the udgitha, horses the pratihara, and man the nidhana. These are the Revati verses, woven upon the animals.
स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम्
sa ya evametā revatyaḥ paśuṣu protā veda paśumānbhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā paśūnna nindettadvratam
He who knows the Revatis woven upon the animals becomes rich in cattle, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to speak ill of animals.
लोम हिङ्कारस्त्वक्प्रस्तावो माꣳसमुद्गीथोस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम्
loma hiṅkārastvakprastāvo mām̐samudgīthosthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam
Hair is the hinkara, skin the prastava, flesh the udgitha, bone the pratihara, and marrow the nidhana. This is the Yajnayajniya Saman, woven upon the limbs of the body.
स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा
sa ya evametadyajñāyajñīyamaṅgeṣu protaṃ vedāṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṃvatsaraṃ majjño nāśnīyāttadvrataṃ majjño nāśnīyāditi vā
He who knows the Yajnayajniya woven upon the limbs stays whole in body and is crippled in no limb, lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: to eat no marrow for a year, or, as some say, never to eat marrow.
अग्निर्हिङ्कारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम्
agnirhiṅkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṃ devatāsu protam
Fire is the hinkara, wind the prastava, the sun the udgitha, the stars the pratihara, and the moon the nidhana. This is the Rajana Saman, woven upon the devatas.
स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाꣳसलोकताꣳसर्ष्टिताꣳसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम्
sa ya evametadrājanaṃ devatāsu protaṃ vedaitāsāmeva devatānām̐salokatām̐sarṣṭitām̐sāyujyaṃ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam
He who knows the Rajana woven upon the devatas reaches the same world as these devatas, equal glory with them and union with them; he lives his full span and lives long, becomes great in offspring, cattle and fame. His vow: never to speak ill of brahmanas.
त्रयी विद्या हिङ्कारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयाꣳसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम्
trayī vidyā hiṅkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayām̐si marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam
The threefold Veda is the hinkara; these three worlds are the prastava; fire, wind and sun are the udgitha; the stars, the birds and the rays of light are the pratihara; serpents, gandharvas and the pitris are the nidhana. This is the Saman woven upon everything.
स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वꣳ ह भवति
sa ya evametatsāma sarvasminprotaṃ veda sarvam̐ ha bhavati
He who knows this Saman woven upon everything becomes everything.
तदेष श्लोको यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति
tadeṣa śloko yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti
On this there is a verse: Those things that are fivefold in groups of three, there is nothing greater or higher than them.
यस्तद्वेद स वेद सर्वꣳसर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम्
yastadveda sa veda sarvam̐sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṃ tadvratam
He who knows this knows all. All the quarters bring him offerings. Let him meditate, "I am all." That is his vow; that is his vow.
विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत्
vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ ślakṣṇaṃ balavadindrasya krauñcaṃ bṛhaspaterapadhvāntaṃ varuṇasya tānsarvānevopaseveta vāruṇaṃ tveva varjayet
"I choose the deep, roaring tone of the Saman, good for cattle": this is the udgitha of Agni. The indistinct tone belongs to Prajapati, the distinct to Soma, the soft and smooth to Vayu, the smooth and strong to Indra, the tone like a heron's cry to Brihaspati, and the harsh, broken tone to Varuna. One may use all of these, but should avoid Varuna's alone.
अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत
amṛtatvaṃ devebhya āgāyānītyāgāyetsvadhāṃ pitṛbhya āśāṃ manuṣyebhyastṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta
One should sing with the thought, "Let me win by my singing immortality for the devas." Let him think likewise of winning svadha for the pitris, hope for men, grass and water for cattle, the heavenly world for the sacrificer, and food for himself. Holding these in mind, he should sing the praise with full attention.
सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात्
sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṃ yadi svareṣūpālabhetendram̐śaraṇaṃ prapanno'bhūvaṃ sa tvā prati vakṣyatītyenaṃ brūyāt
All the vowels are the selves of Indra; all the sibilants and breathings are the selves of Prajapati; all the stops are the selves of Mrityu, Death. If anyone should reproach the singer over his vowels, let him reply, "I took refuge in Indra; he will answer you."
अथ यद्येनमूष्मसूपालभेत प्रजापतिꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनꣳ स्पर्शेषूपालभेत मृत्युꣳ शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात्
atha yadyenamūṣmasūpālabheta prajāpatim̐śaraṇaṃ prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ brūyādatha yadyenam̐ sparśeṣūpālabheta mṛtyum̐ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt
If anyone should reproach him over his sibilants, let him say, "I took refuge in Prajapati; he will crush you." And if over his stops, let him say, "I took refuge in Mrityu; he will burn you."
सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति
sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṃ pariharāṇīti
All vowels should be sounded resonant and strong, with the thought, "Let me give strength to Indra." All sibilants should be sounded open, neither swallowed nor thrown out, thinking, "Let me give myself to Prajapati." All stops should be sounded lightly, without running together, thinking, "Let me draw myself away from Death."
त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसꣳस्थोऽमृतत्वमेति
trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasam̐stho'mṛtatvameti
There are three branches of dharma. Sacrifice, study of the Veda and giving are the first. Tapas, austerity, is the second. The third is the brahmacharin who lives in his teacher's house and gives himself wholly to it. All these reach the worlds of merit; but he who stands firm in Brahman attains immortality.
प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति
prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā saṃprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi saṃprāsrvanta bhūrbhuvaḥ svariti
Prajapati brooded over the worlds. From them, so brooded upon, the threefold Veda flowed forth. He brooded over that, and from it flowed forth these syllables: bhuh, bhuvah, svah.
तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदꣳसर्वमोंकार एवेदꣳ सर्वम्
tānyabhyatapattebhyo'bhitaptebhya oṃkāraḥ saṃprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇānyevamoṃkāreṇa sarvā vāksaṃtṛṇṇoṃkāra evedam̐sarvamoṃkāra evedam̐ sarvam
He brooded over these, and from them flowed forth Om. As all leaves are held together by their stem, so all speech is held together by Om. Om is all this; Om is all this.
ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवनꣳरुद्राणां माध्यन्दिनꣳसवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम्
brahmavādino vadanti yadvasūnāṃ prātaḥ savanam̐rudrāṇāṃ mādhyandinam̐savanamādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam
The teachers of Brahman say: the morning pressing of Soma belongs to the Vasus, the midday pressing to the Rudras, and the third pressing to the Adityas and the Vishvedevas.
क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात्
kva tarhi yajamānasya loka iti sa yastaṃ na vidyātkathaṃ kuryādatha vidvānkuryāt
Where then is the sacrificer's own world? How can one who does not know this perform the rite? Only he who knows should perform it.
पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासवꣳसामाभिगायति
purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavam̐sāmābhigāyati
Before the opening of the morning litany, the sacrificer sits behind the Garhapatya fire, facing north, and sings the Saman addressed to the Vasus.
लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयꣳरा ३३३३३ हु ३ म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति
lo3kadvāramapāvā3rṇū 33 paśyema tvā vayam̐rā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti
"Open the door of this world, that we may see you, for the gaining of sovereignty." The drawn-out syllables and closing notes are the sung form of the chant.
अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि
atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi
Then he offers the oblation: "Salutation to Agni, who dwells on earth, who dwells in the world. Find this world for me, the sacrificer. This indeed is the sacrificer's world; I shall go there."
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनꣳसंप्रयच्छन्ति
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavanam̐saṃprayacchanti
"Here the sacrificer will be, after this life. Svaha! Throw back the bolt." Saying this, he rises. To him the Vasus grant the morning pressing.
पुरा माध्यन्दिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रꣳसामाभिगायति
purā mādhyandinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudram̐sāmābhigāyati
Before the opening of the midday pressing, he sits behind the Agnidhriya fire, facing north, and sings the Saman addressed to the Rudras.
लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ज्या ३यो३आ३२१११इति
lo3kadvāramapāvā3rṇū33 paśyema tvā vayaṃ vairā33333 hu3m ā33jyā 3yo3ā32111iti
"Open the door of this world, that we may see you, for the gaining of wide rule." The drawn-out syllables are the sung form of the chant.
अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि
atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi
Then he offers the oblation: "Salutation to Vayu, who dwells in the mid-region, who dwells in the world. Find this world for me, the sacrificer. This indeed is the sacrificer's world; I shall go there."
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यंदिनꣳसवनꣳसंप्रयच्छन्ति
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai rudrā mādhyaṃdinam̐savanam̐saṃprayacchanti
"Here the sacrificer will be, after this life. Svaha! Throw back the bolt." Saying this, he rises. To him the Rudras grant the midday pressing.
पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यꣳस वैश्वदेवꣳ सामाभिगायति
purā tṛtīyasavanasyopākaraṇājjaghanenāhavanīyasyodaṅmukha upaviśya sa ādityam̐sa vaiśvadevam̐ sāmābhigāyati
Before the opening of the third pressing, he sits behind the Ahavaniya fire, facing north, and sings the Saman addressed to the Adityas and the one addressed to the Vishvedevas.
लो३कद्वारमपावा३र्णू३३पश्येम त्वा वयꣳ स्वारा ३३३३३ हु३म् आ३३ ज्या३ यो३आ ३२१११ इति
lo3kadvāramapāvā3rṇū33paśyema tvā vayam̐ svārā 33333 hu3m ā33 jyā3 yo3ā 32111 iti
To the Adityas: "Open the door of this world, that we may see you, for the gaining of self-rule." The drawn-out syllables are the sung form of the chant.
आदित्यमथ वैश्वदेवं लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयꣳसाम्रा३३३३३ हु३म् आ३३ ज्या३यो३आ ३२१११ इति
ādityamatha vaiśvadevaṃ lo3kadvāramapāvā3rṇū33 paśyema tvā vayam̐sāmrā33333 hu3m ā33 jyā3yo3ā 32111 iti
Then to the Vishvedevas: "Open the door of this world, that we may see you, for the gaining of paramount rule."
अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत
atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṃ me yajamānāya vindata
Then he offers the oblation: "Salutation to the Adityas and the Vishvedevas, who dwell in heaven, who dwell in the world. Find this world for me, the sacrificer."
एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति
eṣa vai yajamānasya loka etāsmyatra yajamānaḥ parastādāyuṣaḥ svāhāpahata parighamityuktvottiṣṭhati
"This indeed is the sacrificer's world; I shall go there. Here the sacrificer will be, after this life. Svaha! Throw back the bolt." Saying this, he rises.
तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनꣳसंप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद
tasmā ādityāśca viśve ca devāstṛtīyasavanam̐saṃprayacchantyeṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda
To him the Adityas and the Vishvedevas grant the third pressing. He who knows this knows the true measure of the sacrifice; he who knows this, indeed.
1. Meditation on the whole of the Sâman is good, and people, when anything is good, say it is Sâman; when it is not good, it is not Sâman.
2. Thus they also say, he approached him with Sâman, i.e. becomingly; and he approached him without Sâman, i. e. unbecomingly.
3. And they also say, truly this is Sâman for us, i.e. it is good for us, when it is good; and truly that is not Sâman for us, i. e. it is not good for us, when it is not good.
4. If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own.
Second Khanda.
1. Let a man meditate on the fivefold Sâman as the five worlds. The hinkâra is the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.
2. In a descending line, the hinkâra is heaven,
the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth.
3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Sâman as the worlds.
Third Khanda.
1. Let a man meditate on the fivefold Sâman as rain. The hinkâra is wind (that brings the rain); the prastâva is, 'the cloud is come'; the udgîtha is, 'it rains;' the pratihâra, 'it flashes, it thunders;'
2. The nidhana is, 'it stops.' There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Sâman as rain.
Fourth Khanda.
1. Let a man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hinkâra; when it rains, that is the prastâva; that which flows in the east, that is the udgîtha; that which flows in the west, that is the pratihâra; the sea is the nidhana.
2. He does not die in water, nay, he is rich in
water who knowing this meditates on the fivefold Sâman as all waters.
Fifth Khanda.
1. Let a man meditate on the fivefold Sâman as the seasons. The hinkâra is spring, the prastâva summer (harvest of yava, &c), the udgîtha the rainy season, the pratihâra autumn, the nidhana winter.
2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Sâman as the seasons.
Sixth Khanda.
1. Let a man meditate on the fivefold Sâman in animals. The hinkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man.
2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Sâman as animals.
Seventh Khanda.
1. Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hinkâra is smell (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one
greater than the other.
2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than
great, who knowing this meditates on the fivefold Sâman, which is greater than great, as the prânas (senses).
Eighth Khanda.
1. Next for the sevenfold Sâman. Let a man meditate on the sevenfold Sâman in speech. Whenever there is in speech the syllable hun that is hinkâra, pra is the prastâva, â is the âdi, the first, i. e. Om,
2. Ud is the udgîtha, pra the pratihâra, upa the upadrava, ni the nidhana.
3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Sâman in speech. He becomes rich in food, and able to eat food.
Ninth Khanda.
1. Let a man meditate on the sevenfold Sâman as the sun. The sun is Sâman, because he is always the same (sama); he is Sâman because he is the same, everybody thinking he looks towards me, he looks towards me.
2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hinkâra. On it animals are dependent. Therefore animals say hin (before sunrise), for they share the hinkâra of that Sâman (the sun).
3. What he is when first risen, that is the prastâva. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastâva of that Sâman.
4. What he is at the time of the sangava, that is the âdi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the âdi (the Om) of that Sâman.
5. What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragâpati, for they share the udgîtha of that Sâman.
6. What he is after midday and before afternoon, that is the pratihâra. On it all germs are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they share the pratihâra of that Sâman.
7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Sâman.
8. What he is when he first sets, that is the nidhana. On it the fathers are dependent Therefore they put them down (nidadhati), for they share the nidhana of that Sâman. Thus a man meditates on the sevenfold Sâman as the sun.
Tenth Khanda.
1. Next let a man meditate on the sevenfold Sâman which is uniform in itself and leads beyond death. The word hinkâra has three syllables, the word prastâva has three syllables: that is equal (sama).
2. The word âdi (first, Om) has two syllables, the word pratihâra has four syllables. Taking one syllable from that over, that is equal (sama).
3. The word udgîtha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal.
4. The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables.
5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief.
6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Sâman as uniform in itself, which leads beyond death, yea, which leads beyond death.
Elventh Khanda.
1. The hinkâra is mind, the prastâva speech, the udgîtha sight, the pratihâra hearing, the nidhana
breath. That is the Gâyatra Sâman, as interwoven in the (five) prânas.
2. He who thus knows this Gâyatra interwoven in the prânas, keeps his senses, reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, "Be not high-minded."
Twelfth Khanda.
1. The hinkâra is, he rubs (the fire-stick); the prastâva, smoke rises; the udgîtha, it burns; the pratihâra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Sâman as interwoven in fire.
2. He who thus knows this Rathantara interwoven in fire, becomes radiant and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'
Thirteenth Khanda.
1, 2. Next follows the Vâmadevya as interwoven in generation.
Fourteenth Khanda.
1. Rising, the sun is the hinkâra, risen, he is the prastâva, at noon he is the udgîtha, in the afternoon he is the pratihâra, setting, he is the nidhana. That is the Brihat Sâman as interwoven in the sun.
2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'
Fifteenth Khanda.
1. The mists gather, that is the hinkâra; the cloud has risen, that is the prastâva; it rains, that is the udgîtha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Parganya, the god of rain.
2. He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'
Sixteenth Khanda.
1. The hinkâra is spring, the prastâva summer, the udgîtha the rainy season, the pratihâra autumn,
the nidhana winter. That is the Vairâga Sâman, as interwoven in the seasons.
2. He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'
Seventeenth Khanda.
1. The hinkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvari Sâmans, as interwoven in the worlds.
2. He who thus knows the Sakvaris, as interwoven in the worlds, becomes possessed, of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'
Eighteenth Khanda.
1. The hinkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revati Sâmans, as interwoven in animals.
2. He who thus knows these Revatis, as interwoven in animals, becomes rich in animals, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'
Nineteenth Khanda.
1. The hinkâra is hair, the prastâva skin, the udgîtha flesh, the pratihâra bone, the nidhana marrow. That is the Yagñâyagñîya Sâman, as interwoven in the members of the body.
2. He who thus knows the Yagñâyagñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.'
Twentieth Khanda.
1. The hinkâra is fire, the prastâva air, the udgîtha the sun, the pratihâra the stars, the nidhana the moon. That is the Râgana Sâman, as interwoven in the deities.
2. He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.'
Twenty-first Khanda.
1. The hinkâra is the threefold knowledge, the prastâva these three worlds, the udgîtha Agni (fire), Vâyu (air), and Âditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything.
2. He who thus knows this Sâman, as interwoven in everything, he becomes everything.
3. And thus it is said in the following verse: 'There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hinkâra, the prastâva, &c), and the other forms of the Sâman. Greater than these there is nothing else besides.'
4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Sâman), knowing that he is everything, yea, that he is everything.'
Twenty-second Khanda.
1. The udgîtha, of which a poet said, I choose the deep sounding note of the Sâman as good for cattle, belongs to Agni; the indefinite note belongs to Pragâpati, the definite note to Soma, the soft and smooth note to Vâyu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna.
2. Let a man sing, wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.
3. All vowels (svara) belong to Indra, all sibilants (ûshman) to Pragâpati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels): he will
answer thee.'
4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragâpati as my refuge: he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge: he will reduce thee to ashes.'
5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgâtri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta), nor as if thrown out (nirasta), but well opened (vivrita), so that the Udgâtri may give himself to Pragâpati. All consonants are to be pronounced slowly, and without crowding them together, so that the Udgâtri may withdraw himself from Mrityu.
Twenty-third Khanda.
1. There are three branches of the law. Sacrifice, study, and charity are the first,
2. Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.
3. Pragâpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhûh, Bhuvah, Svah.
4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.
Twenty-fourth Khanda.
1. The teachers of Brahman (Veda) declare, as the Prâtah-savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to
the Rudras, the third Savana (evening-libation) to the Âdityas and the Visve Devas,
2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it.
3. Before the beginning of the Prâtaranuvâka (matin-chant), the sacrificer, sitting down behind the household altar (gârhapatya), and looking towards the north, sings the Sâman, addressed to the Vasus:
4. 'Open the door of the world (the earth), let us see thee, that we may rule (on earth).'
5. Then he sacrifices, saying: 'Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!'
6. 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning-oblation.
7. Before the beginning of the Mâdhyandinasavana, the noon-oblation, the sacrificer, sitting down behind the Âgnidhrîya altar, and looking towards the north, sings the Sâman, addressed to the Rudras:
8. 'Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).'
9. Then he sacrifices, saying: 'Adoration to
Vâyu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world Tor the sacrificer!'
10. 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.
11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Âhavanîya altar, and looking towards the north, sings the Sâman, addressed to the Âdityas and Visve Devas:
12. 'Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).' This is addressed to the Âdityas.
13. Next the Sâman addressed to the Visve Devas: 'Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).'
14. Then he sacrifices, saying: 'Adoration to the Âdityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!'
15. 'That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises.
16. For him the Âdityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it.
Public-domain translation by F. Max Müller (1879).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
