2. द्वितीयोऽध्यायः

द्वितीयोऽध्यायः (part 1)

Verse १

समस्तस्य खलु साम्न उपासन साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति॥

samastasya khalu sāmna upāsana sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti||

Om. Meditation on the whole of the Saman is good. Whatever is good, people say it is Saman; and whatever is not good, people say it is not Saman. Om. Surely, the meditation on the whole Saman is good. Anything that is good, people call as Saman, anything that is not good, as Asaman.

Verse २

तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः॥

tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ ||

Thus people say: "He approached him with Saman," that is to say, "He approached him in a becoming manner." Again they say: "He approached him without Saman," that is to say, "He approached him in an unbecoming manner." Thus, when people say, 'He approached him with Saman', then they say only this: 'He approached him with a good motive'. And when they say, 'He approached him with Asaman', then they say only this" 'He approached him with an evil motive.'

Verse ३

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 ||

And they also say: "Truly this is Saman for us," that is to say, "It is good for us," when it is good. Again, they say: "Truly this is not Saman for us," that is to say, "It is not good for us," when it is not good. Again, people say: 'Oh, this is Saman for us', when it is something good; then they say only this: 'Oh, this is good for us'. Again, they say, 'Oh, this is Asaman for us', when it is not good; then they say only this: 'Oh, this is evil.'

Verse ४

स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेन साधवो धर्मा आ च गच्छेयुरुप च नमेयुः॥

sa ya etadevaṁ vidvānasādhu sāmetyupāste'bhyāśo ha yadena sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ||

He who, knowing this, meditates on the Saman as good-all good qualities will approach him quickly, ay, they will accrue to him. When one who knows it thus meditates on the Saman as good, all good qualities hasten towards him and serve him.

Verse १

लोकेषु पञ्चविध सामोपासीत पृथिवी हिंकारः। अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु॥

lokeṣu pañcavidha sāmopāsīta pṛthivī hiṁkāraḥ | agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu ||

One should meditate on the fivefold Saman as the five worlds. The syllable Him is the earth, the Prastava fire, the Udgitha the sky, the Pratihara the sun, the Nidhana heaven. This is with reference to the ascending order. Among the worlds one should meditate upon the Saman as fivefold. The earth is the syllable him, the fire is Prasrava, the sky is Udgitha, the sun is Pratihara, and heaven is Nidhana. Thus this meditation pertains to the higher worlds.

Verse २

अथावृत्तेषु द्यौर्हिंकार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम्‌॥

athāvṛtteṣu dyaurhiṁkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam ||

Now with reference to the descending order: The syllable Him is heaven, the Prastava the sun, the Udgitha the sky, the Pratihara fire, the Nidhana the earth. Now, among the lower worlds. Heaven is the syllable him, the sun is Prastava, the sky is Udgitha the fire is Pratihara, and the earth is Nidhana.

Verse ३

कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाँल्लोकेषु पञ्चविध सामोपास्ते॥

kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṁ vidvāllokeṣu pañcavidha sāmopāste||

The worlds in the ascending and descending orders belong to him who, knowing this, meditates on the fivefold Saman as the worlds. The worlds in the ascending and descending lines belong to him. Who, knowing it thus (endowed with the quality of 'good') meditates on the fivefold Saman in the worlds.

Verse १

वृष्टौ पञ्चविध सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहारः॥

vṛṣṭau pañcavidha sāmopāsīta purovāto hiṁkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāraḥ ||

One should meditate on the fivefold Saman as rain. The syllable Him is the wind that blows from the east, the Prastava is the cloud that forms, the Udgitha is what rains, the Pratihara is the lightning and the thunder. One should meditate on the fivefold Saman as rain. The wind that precedes is the syllable him, the cloud that is formed is Prastava, the shower is Udgitha, lightning and thunder are Pratihara, and the ceasing is Nidhana. It rains for him - indeed, he causes rain - who, knowing it thus, meditates on the fivefold Saman as rain.

Verse २

उद्गृह्णाति तन्निधनम्‌ वर्षति हास्म वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविध सामोपास्ते॥

udgṛhṇāti tannidhanam varṣati hāsma varṣayati ha ya etadevaṁ vidvānvṛṣṭau pañcavidha sāmopāste||

The Nidhana is the cessation. It rains for him whenever he desires and he brings rain for others even when there is no rain who, knowing this, meditates on the fivefold Saman as rain. One should meditate on the fivefold Saman as rain. The wind that precedes is the syllable him, the cloud that is formed is Prastava, the shower is Udgitha, lightning and thunder are Pratihara, and the ceasing is Nidhana. It rains for him - indeed, he causes rain - who, knowing it thus, meditates on the fivefold Saman as rain.

Verse १

सर्वास्वप्सु पञ्चविध सामोपासीत मेघो यत्संप्लवते स हिंकारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम्‌॥

sarvāsvapsu pañcavidha sāmopāsīta megho yatsaṁplavate sa hiṁkāro 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. When the clouds gather, that is the syllable Him; when it rains, that the Prastava; the rivers which flow to the east, these are the Udgitha; the rivers which flow to the west, these are the Pratihara; the ocean is Nidhana. One should meditate on the fivefold Saman in all the waters. When a cloud gathers, it is the syllable him. When it rains, it is Prastava. Those (waters) that flow to the east, are Udgitha. Those that flow to the west are Pratihara. The ocean is Nidhana.

Verse २

na hāpsu praityapsumānbhavati ya etadevaṁ vidvānsarvāsvapsu pañcavidha sāmopāste||

He does not die in water and he becomes rich in water who, knowing this, meditates on the fivefold Saman in all the waters. He who, knowing it thus, meditates on the fivefold Saman in all the waters, does not drown in water and he becomes rich in water.

Verse १

ऋतुषु पञ्चविध सामोपासीत वसन्तो हिंकारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम्‌॥

ṛtuṣu pañcavidha sāmopāsīta vasanto hiṁkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam ||

One should meditate on the fivefold Saman as the seasons. The syllable Him is the spring, the Prastava the summer, the Udgitha the rainy season, the Pratihara the autumn, the Nidhana the winter. One should meditate on the fivefold Saman as the seasons: The spring is the syllable him, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana.

Verse २

कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविध सामोपास्ते॥

kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṁ vidvānṛtuṣu pañcavidha sāmopāste||

The seasons belong to him and he becomes rich in seasons who, knowing this, meditates on the fivefold Saman as the seasons. He, who knowing it thus, meditates on the fivefold Saman in the seasons, him the seasons serve and he becomes rich in seasons.

Verse १

पशुषु पञ्चविध सामोपासीताजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम्‌॥

paśuṣu pañcavidha sāmopāsītājā hiṁkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam ||

One should meditate on the fivefold Saman in animals. The syllable Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara horses, the Nidhana man. One should meditate on the fivefold Saman as the animals. The goats are the syllable him, the sheep are Prastava, the cows are Udgitha, the horses are Pratihara, and man is Nidhana.

Verse २

भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविध सामोपास्ते॥

bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṁ vidvānpaśuṣu pañcavidha sāmopāste ||

Animals belong to him as objects of enjoyment and he becomes rich in animals who, knowing this, meditates on the fivefold Saman in animals. He, who knowing it this, meditates on the fivefold Saman in animals, to him animals belong and he becomes rich in animals.

Verse १

प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयासि वैतानि॥

prāṇeṣu pañcavidhaṁ parovarīyaḥ sāmopāsīta prāṇo hiṁkāro vākprastāvaścakṣurudgīthaḥ śrotraṁ pratihāro mano nidhanaṁ parovarīyāsi vaitāni ||

One should meditate on the fivefold Saman, which is the most excellent, as the pranas (senses). The syllable Him is smell (i.e. the nose), the Prastava speech (the tongue), the Udgitha sight (the eye), the Pratihara hearing (the ear), the Nidhana the mind. These are each greater than the preceding. One should meditate on the progressively higher and better fivefold Saman as the senses; The organ of smell is the syllable him, the organ of speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the mind is Nidhana. Verily, these are progressively higher and better.

Verse २

परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य॥

parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṁ vidvānprāṇeṣu pañcavidhaṁ parovarīyaḥ sāmopāsta iti tu pañcavidhasya ||

The most excellent objects belong to him, nay, he conquers the most excellent worlds who, knowing this, meditates on the fivefold Saman, which is the most excellent, as the senses. He who knowing it thus, meditates on the fivefold Saman, progressively higher and better, in the senses, to him belong progressively higher and better lives and he wins ever higher and better worlds. So much for (the meditation on) the fivefold Saman.

Verse १

अथ सप्तविधस्य वाचि सप्तविध् सामोपासीत यत्किंच वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः॥

atha saptavidhasya vāci saptavidh sāmopāsīta yatkiṁca vāco humiti sa hiṁkāro yatpreti sa prastāvo yadeti sa ādiḥ ||

Now for the sevenfold Saman: One should meditate on the sevenfold Saman in speech. When there is the syllable Hum in speech, that is the syllable Him; likewise Pra is the Prastava, A is the Adi. Next is the meditation on the sevenfold Saman. One should meditate on the sevenfold Saman as speech. Whatsoever in speech is 'hum', that is the syllable him; whatever is 'pra', that is Prastava; whatever is 'a', that is Adi (the first); whatever is 'ut', that is Udgitha; whatever is 'prati', that is Pratihara; whetever is 'upa', that is Upadrava; and whatever is 'ni', that is Nidhana.

Verse २

यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम्‌॥

yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam ||

Ud is the Udgitha, Pra the Pratihara, Upa the Upadrava, Ni the Nidhana. Next is the meditation on the sevenfold Saman. One should meditate on the sevenfold Saman as speech. Whatsoever in speech is 'hum', that is the syllable him; whatever is 'pra', that is Prastava; whatever is 'a', that is Adi (the first); whatever is 'ut', that is Udgitha; whatever is 'prati', that is Pratihara; whetever is 'upa', that is Upadrava; and whatever is 'ni', that is Nidhana.

Verse ३

दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविध सामोपास्ते॥

dugdhe'smai vāgdohaṁ yo vāco doho'nnavānannādo bhavati ya etadevaṁ vidvānvāci saptavidha sāmopāste||

For him speech yields milk, which is the milk of speech and he becomes rich in food and the eater of food who, knowing this, meditates on the sevenfold Saman in speech. He who knowing it thus, meditates on the sevenfold (whole) Saman as speech, for him speech yields milk i.e. its appropriate benefit, and he becomes rich in food and an eater of food.

Verse १

अथ खल्वमुमादित्य सप्तविध सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम॥

atha khalvamumāditya saptavidha sāmopāsīta sarvadā samastena sāma māṁ prati māṁ pratīti sarveṇa samastena sāma ||

One should meditate on the sevenfold Saman as yonder sun. The sun is the Saman because he is always the same (sama). He is the Saman because he makes everyone cherish the same thought: "He faces me," "He faces me." Next, one should meditate upon the sevenfold Saman as the yonder sun. He is the Saman because he is always the same. He is the Saman because he is the same to all, for each one thinks, 'He faces me, he faces me.'

Verse २

तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिंकारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिं कुर्वन्ति हिंकारभाजिनो ह्येतस्य साम्नः॥

tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṁkārastadasya paśavo'nvāyattāstasmātte hiṁ kurvanti hiṁkārabhājino hyetasya sāmnaḥ ||

One should know that all beings depend upon him (i.e. the sun). What he is before his rising is the syllable Him. The animals depend upon it (i.e. Him). Therefore the animals say "Him" before the sunrise, for they partake of the syllable Him of the Saman (sun). One should know that all these beings are dependent on him. What he is before rising, that is Himkara. On this, the animals are dependent. As they participate in the Himkara part of this Saman, do they utter him (before sunrise).

Verse ३

अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः॥

atha yatprathamodite sa prastāvastadasya manuṣyā anvāyattāstasmātte prastutikāmāḥ praśasākāmāḥ prastāvabhājino hyetasya sāmnaḥ ||

What he (the sun) is just after he has risen, that is the Prastava. Men depend upon it. Therefore men love praise (prastuti) and eulogy, for they partake of the Prastava of that Saman. Then, the form of the sun when it has just risen, that is Prastava. On this, men are dependent. As they participate in the Prastava part of this Saman, so are they desirous of praise, direct and indirect.

Verse ४

अथ यत्संगववेलाया स आदिस्तदस्य वयास्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः॥

atha yatsaṁgavavelāyā sa ādistadasya vayāsyanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṁ paripatantyādibhājīni hyetasya sāmnaḥ||

What he is when the rays go forth, that is the Adi. Birds depend upon It. Therefore birds hold themselves without support in the sky and fly about, for they partake of the Adi of that Saman. And the form of the sun as it appears at the time of the assembling of its rays, that is Adi. On this, the birds are dependent. As they participate in the Adi part of this Saman, so do they hold themselves unsupported in the sky and fly about.

Verse ५

अथ यत्संप्रतिमध्यंदिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः॥

atha yatsaṁpratimadhyaṁdine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ ||

What he is just at midday, that is the Udgitha. The devas (gods) are dependent upon it. Therefore they are the best of the offspring of Prajapati, for they partake of the Udgitha of that Sa man. Next, the form of the sun that appears just at midday, that is Udgitha. On this, the gods are dependent. As they participate in the Udgitha part of this Saman, so are they the best among the off springs of Prajapati.

Verse ६

अथ यदूर्ध्वं मध्यंदिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः॥

atha yadūrdhvaṁ madhyaṁdinātprāgaparāhṇātsa pratihārastadasya garbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ ||

What he is after midday and before afternoon, that is the Pratihara. The foetuses depend upon it. Therefore they are held in the womb after being conceived and do not fall, for they partake of the Pratihara of the Saman. Next, the form of the sun that appears just after midday and before (the latter part of) afternoon, that is Pratihara. On this, the fetuses are dependent. As they participate in the Pratihara part of this Saman, (so are they held up in the womb) and they do not fall down.

Verse ७

अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्ष श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः।

atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṁ dṛṣṭvā kakṣa śvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ|

What he is after the afternoon and before sunset, that is the Upadrava. The animals of the forest depend upon it. Therefore they run (upadravanti) to the forest and their caves when they see a man, for partake of the Upadrava of that Saman. Next, the form of the sun that appears when it is past afternoon and before sunset, that is Upadrava. On this, the wild animals are dependent. As they participate in the Upadrava part of this Saman, so do they, when they see a man, run away to the forest, as to a place of safety.

Verse ८

अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्य सप्तविध सामोपास्ते॥

atha yatprathamāstamite tannidhanaṁ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṁ khalvamumāditya saptavidha sāmopāste||

What he is just after the sunset, that is the Nidhana. The Manes depend upon it. Therefore they put them (i.e. the Manes) down (nidadhati), for they partake of the Nidhana of that Saman. Thus a man meditates on the sevenfold Saman as the sun. Now, the form of the sun that appears just after sunset, that is Nidhana. On this, the fathers are dependent. As they participate in the Nidhana part of this Saman, so do people lay them aside.

Verse १

अथ खल्वात्मसंमितमतिमृत्यु सप्तविध सामोपासीत हिंकार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम्‌॥

atha khalvātmasaṁmitamatimṛtyu saptavidha sāmopāsīta hiṁkāra iti tryakṣaraṁ prastāva iti tryakṣaraṁ tatsamam ||

Next one should meditate on the sevenfold Saman which has a uniform number of syllables and which leads beyond death: The word Himkara has three syllables, the word Prastava has three syllables. Hence they are equal (sama). Now, verily, one should meditate on the sevenfold Saman, which has all its parts similar, and which leads beyond death. 'Himkara, has three syllables; 'Prastava' has three syllables. So they are equal to each other.

Verse २

आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम्‌॥

ādiriti dvyakṣaraṁ pratihāra iti caturakṣaraṁ tata ihaikaṁ tatsamam ||

The word Adi has two syllables and the word Pratihara has four syllables. If we take one syllable from Pratihara and join to Adi, they become equal (sama). Adi' has two syllables; 'Pratihara' has four syllables. We take one syllable from Pratihara to Adi. So they are equal to each other.

Verse ३

उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम्‌॥

udgītha iti tryakṣaramupadrava iti caturakṣaraṁ tribhistribhiḥ samaṁ bhavatyakṣaramatiśiṣyate tryakṣaraṁ tatsamam ||

The word Udgitha has three syllables and the word Upadrava has four syllables. With three and three syllables they should be equal. One syllable being left out, it becomes trisyllabic. Hence the equality (sama). The word Nidhana has three syllables; therefore it is equal. These make twenty-two syllables of the sevenfold Saman. Udgitha' has three syllables; 'Upadrava' has four syllables. Three and three become equal. One syllable is left over; that really is tri-syllabic; so it also becomes equal.

Verse ४

निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविशतिरक्षराणि॥

nidhanamiti tryakṣaraṁ tatsamameva bhavati tāni ha vā etāni dvāviśatirakṣarāṇi ||

The word Udgitha has three syllables and the word Upadrava has four syllables. With three and three syllables they should be equal. One syllable being left out, it becomes trisyllabic. Hence the equality (sama). The word Nidhana has three syllables; therefore it is equal. These make twenty-two syllables of the sevenfold Saman. Nidhana' has three syllables, and this to is equal (to the others). These, indeed, are the twenty two syllables (of the sevenfold Saman).

Verse ५

एकविशत्यादित्यमाप्नोत्येकविशो वा इतोऽसावादित्यो द्वाविशेन परमादित्याज्जयति तन्नाकं तद्विशोकम्‌॥

ekaviśatyādityamāpnotyekaviśo vā ito'sāvādityo dvāviśena paramādityājjayati tannākaṁ tadviśokam ||

With twenty-one syllables he reaches the sun; for the sun is the twenty-first from here. With the twenty-second he conquers what is beyond the sun; that plane is blessed and free from grief. He who, knowing this Saman thus (as good), meditates on the sevenfold Saman, which has all its parts similar and which leads beyond death, reaches the sun (Death) by the number twenty-one; for, counting from this world the yonder sun is verily the twenty-first. With the remaining twenty-second syllable he conquers the world beyond the sun. That world is of the nature of bliss, and is free from misery. (That is), he obtains victory over the sun, and then a victory still higher becomes his, who meditates on the sevenfold Saman.

Verse ६

आप्नोती हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविध सामोपास्ते सामोपास्ते॥

āpnotī hādityasya jayaṁ paro hāsyādityajayājjayo bhavati ya etadevaṁ vidvānātmasaṁmitamatimṛtyu saptavidha sāmopāste sāmopāste ||

He obtains here victory over the sun (death); and to him comes victory higher than the victory over the sun who, knowing this, meditates on the sevenfold Saman which has a uniform number syllables and which leads beyond death, yea, who meditates upon the sevenfold Saman. He who, knowing this Saman thus (as good), meditates on the sevenfold Saman, which has all its parts similar and which leads beyond death, reaches the sun (Death) by the number twenty-one; for, counting from this world the yonder sun is verily the twenty-first. With the remaining twenty-second syllable he conquers the world beyond the sun. That world is of the nature of bliss, and is free from misery. (That is), he obtains victory over the sun, and then a victory still higher becomes his, who meditates on the sevenfold Saman.

Verse १

मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम्‌॥

mano hiṁkāro vākprastāvaścakṣurudgīthaḥ śrotraṁ pratihāraḥ prāṇo nidhanametadgāyatraṁ prāṇeṣu protam ||

The syllable Him is the mind, the Prastava speech, the Udgitha sight, the Pratihara hearing, the Nidhana breath (the prana). This is the Gayatra Saman, as interwoven in the five pranas. The mind is Himkara, speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the Prana is Nidhana. This is the Gayatra Saman woven in (the Prana and) the senses.

Verse २

स य एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणीभवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम्‌॥

sa ya evametadgāyatraṁ prāṇeṣu protaṁ veda prāṇībhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam ||

He who thus knows this Gayatra Saman interwoven in the pranas preserves his sense-organs intact, reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him who meditates on the Gayatra Saman the injunction is: "Be high-minded." He who thus knows this Gayatra Saman as woven in (the Prana and) the senses, becomes the possessor of perfect senses, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should be high-minded.

Verse १

अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधन सशाम्यति तन्निधनमेतद्रथंतरमग्नौ प्रोतम्॥

abhimanthati sa hiṁkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhana saśāmyati tannidhanametadrathaṁtaramagnau protam||

The rubbing of the fire-sticks is the syllable Him; the rising of smoke is the Prastava; the burning is the Udgitha; the forming of embers is the Pratihara; the going out is the Nidhana. This is the Rathantara Saman as interwoven in fire. One rubs, that is Himkara. The smoke is produced, that is Prastava. It blazes, that is Udgitha. The embers are formed, that is Pratihara. It goes down, that is Nidhana. It is completely extinguished, that is Nidhana. This is the Rathantara Saman woven in fire.

Verse २

स य एवमेतद्रथंतरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम्‌॥

sa ya evametadrathaṁtaramagnau protaṁ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam ||

He who thus knows this Rathantara Saman as interwoven in fire becomes radiant with the light of Brahman and endowed with a good appetite; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do sip water or spit before the fire." He who thus knows this Rathantara Saman as woven in fire becomes radiant with the holy effulgence born of sacred wisdom, is endowed with good appetite and reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should neither sip nor spit facing the fire.

Verse १

उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम्‌॥

upamantrayate sa hiṁkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṁ saha śete sa pratihāraḥ kālaṁ gacchati tannidhanaṁ pāraṁ gacchati tannidhanametadvāmadevyaṁ mithune protam ||

A man's beckoning to a woman is the syllable Him; his gratifying her is the Prastava; his lying with her is the Pratihara; his spending time with her is the Nidhana; and the finishing of the sexual act is also the Nidhana. This is the Vamadevya Saman as interwoven in sexual intercourse. The Vamadevya Saman is woven in a couple. He who thus knows this Vamadevya Saman as woven in a couple becomes one of the couple and procreates. He reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not despise any woman.

Verse २

स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनी भवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न कांचन परिहरेत्तद्व्रतम्‌॥

sa ya evametadvāmadevyaṁ mithune protaṁ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāṁcana pariharettadvratam ||

He who thus knows the Vamadevya Saman as interwoven in sexual intercourse does not suffer from the pang of separation and procreates from every intercourse; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not reject a woman who comes to you seeking intercourse". The Vamadevya Saman is woven in a couple. He who thus knows this Vamadevya Saman as woven in a couple becomes one of the couple and procreates. He reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not despise any woman.

Verse १

उद्यन्हिंकार उदितः प्रस्तावो मध्यंदिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम्‌॥

udyanhiṁkāra uditaḥ prastāvo madhyaṁdina udgītho'parāhṇaḥ pratihāro'staṁ yannidhanametadbṛhadāditye protam ||

udyanhiṁkāra uditaḥ prastāvo madhyaṁdina udgītho'parāhṇaḥ pratihāro'staṁ yannidhanametadbṛhadāditye protam || The rising sun is Himkara; the risen sun is Prastava; the midday sun is Udgitha; the sun in the afternoon is Pratihara, and the setting sun is Nidhana. This is the Brihat Saman woven in the sun.

Verse २

स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम्‌॥

sa ya evametadbṛhadāditye protaṁ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṁ na nindettadvratam ||

sa ya evametadbṛhadāditye protaṁ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṁ na nindettadvratam || He who thus knows this Brihat Saman as woven in the sun becomes refulgent and endowed with good appetite, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not find fault with the burning sun.

Verse १

अभ्राणि संप्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम्‌॥

abhrāṇi saṁplavante sa hiṁkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṁ parjanye protam ||

The gathering of the mists is the syllable Him; the forming of clouds is the Prastava; the raining is the Udgitha; the flashing and thundering are the Pratihara; the ceasing of the rain is the Nidhana. This is the Vairupa Saman as interwoven in the clouds. The white clouds gather, that is Himkara. The (rain-bearing) cloud is formed, that is Prastava. It rains, that is Udgitha. It flashes and thunders, that is Pratihara. It ceases, that is Nidhana. This is the Vairupa Saman woven in the rain-cloud.

Verse २

स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाश्च सुरूपाश्च पशूनवरुन्धेसर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं नो निन्देत्तद्व्रतम्‌॥

sa ya evametadvairūpaṁ parjanye protaṁ veda virūpāśca surūpāśca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṁ no nindettadvratam ||

He who thus knows the Vairupa Saman as interwoven in the clouds obtains cattle of various forms and of beautiful form; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the rain." He who thus knows this Virupa Saman as woven in the rain-cloud acquires cattle of handsome and manifold forms, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not find fault with the rain-cloud when it rains.

Verse १

वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम्‌ ॥

vasanto hiṁkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam ||

The syllable Him is the spring, the Prastava the summer, the Udgitha the rainy season, the Pratihara the autumn, the Nidhana the winter. This is the Vairaja Saman as interwoven in the seasons. The spring is Himkara, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana. This is the Vairaja Saman woven in the seasons.

Verse २

स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम्‌॥

sa ya evametadvairājamṛtuṣu protaṁ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam ||

He who thus knows the Vairaja Saman as interwoven in the seasons shines through children, cattle and the light of Brahman; he reach the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the seasons." He who thus knows this Vairaja Saman as woven in the seasons shines with offspring, cattle and the holy effulgence born of sacred wisdom, reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the seasons.

द्वितीयोऽध्यायः (part 2)

Verse १

पृथिवी हिंकारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः॥

pṛthivī hiṁkāro'ntarikṣaṁ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ ||

The syllable Him is the earth, the Prastava the sky, the Udgitha heaven, the Pratihara the quarters, the Nidhana the sea. This is the Sakvari Saman as interwoven in the worlds. The earth is Himkara, the sky is Prastava, heaven is Udgitha, the quarters are Pratihara, and the ocean is Nidhana. This is the Sakvari Saman woven in the worlds.

Verse २

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 thus knows the Sakvari Saman as interwoven in the worlds becomes the possessor of the worlds; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the worlds." He who thus knows this Sakvari Saman woven in the worlds, becomes the possessor of the worlds, reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the worlds.

Verse १

अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः॥

ajā hiṁkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ ||

The syllable Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara horses, the Nidhana man. This is the Revati Saman interwoven in animals. The goats are Himkara, the sheep are Prastava, the cows are Udgitha, the horses are Pratihara, and man is Nidhana. This is the Revati Saman woven in the animals.

Verse २

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 thus knows these Revati Samans as interwoven in animals becomes the possessor of animals; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry animals." He who thus knows this Revati Saman woven in the animals, becomes the possessor of animals, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, great also with fame. His holy vow is that he should not find fault with animals.

Verse १

लोम हिंकारस्त्वक्प्रस्तावो मासमुद्गीथोऽस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम्‌॥

loma hiṁkārastvakprastāvo māsamudgītho'sthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam||

The syllable Him is hair, the Prastava skin, the Udgitha flesh, the Pratihara bone, the Nidhana marrow. This is the Yajnayajniya Saman as interwoven in the members of the body. The hair is Himkara, the skin is Prastava, the flesh is Udgitha, the bone is Pratihara, and the marrow is Nidhana. This is the Yajnayajniya Saman woven in the limbs of the body.

Verse २

स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाऽङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा॥

sa ya evametadyajñāyajñīyamaṅgeṣu protaṁ vedā'ṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṁvatsaraṁ majjño nāśnīyāttadvrataṁ majjño nāśnīyāditi vā ||

He who thus knows the Yajnayajniya Saman as interwoven in the members of the body becomes possessed of limbs; he is not crippled in any limb, he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "For one year do not eat meat" or ''Do not eat meat at all." He who thus knows this Yajnayajniya Saman, woven in the limbs of the body, is endowed with all the limbs, and is not crippled in any limb; he reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not eat fish and meat for a year, or rather, he should not eat fish and meat at all.

Verse १

अग्निर्हिंकारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम्‌॥

agnirhiṁkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṁ devatāsu protam ||

The syllable Him is fire, the Prastava air, the Udgitha the sun, the Pratihara the stars, the Nidhana the moon. This is the Rajana Saman as interwoven in the gods. Fire is Himkara, Air is Prastava, the Sun is Udgitha, the Stars are Pratihara, and the Moon is Nidhana. This is the Rajana Saman woven in the deities.

Verse २

स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवताना सलोकता सर्ष्टिता सायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम्‌॥

sa ya evametadrājanaṁ devatāsu protaṁ vedaitāsāmeva devatānā salokatā sarṣṭitā sāyujyaṁ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam||

He who thus knows the Rajana Saman as interwoven in the gods obtains the same world as the gods, acquires the same prosperity as theirs and realizes union with them; he reaches the full length of lives brightly, becomes great in children and cattle, great in fame. him the injunction is: "Do not decry the brahmins." He who knows thus knows this Rajana Saman woven in the deities, abides in the same world or gets the same prosperity as these very deities or attains union with them; he reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the Brahmanas.

Verse १

त्रयी विद्या हिंकारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयासि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम्‌॥

trayī vidyā hiṁkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayāsi marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam ||

The syllable Him is the three Vedas; the Prastava is these three worlds; the Udgitha is fire (Agni), air (Vayu) and the sun (Aditya); the Pratihara is the stars, the birds and the rays; the Nidhana is the serpents, the gandharvas and the Manes. This is the Saman as interwoven in everything. The three Vedas are Himkara; the three worlds are Prastava; Fire, Air and the Sun are Udgitha; the Stars, the birds and the rays are Pratihara; the serpents, the celestial singers and the fathers are Nidhana. This is the collection of Samans woven in all things.

Verse २

स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्व ह भवति॥

sa ya evametatsāma sarvasminprotaṁ veda sarva ha bhavati||

He who thus knows this Saman as interwoven in everything becomes everything. Verily, he who thus knows this collection of Samans as woven in all things becomes the lord of all things.

Verse ३

तदेष श्लोकः॥ यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति॥

tadeṣa ślokaḥ || yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti ||

On this there is the following verse: "There are the fivefold three. Greater than these or besides these there is nothing." There is this verse about it: That which is fivefold in groups of three - there is nothing else greater or other than these (fifteen).

Verse ४

यस्तद्वेद स वेद सर्व सर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम्‌॥

yastadveda sa veda sarva sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṁ tadvratam||

He who knows this, knows everything. All regions bring him gifts. He who knows that knows all. All the quarters bring offerings to him. His holy vow is that he should meditate 'I am all' - yea, that is his vow.

Verse १

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 ślakṣṇaṁ vāyoḥ ślakṣṇaṁ balavadindrasya krauñcaṁ bṛhaspaterapadhvāntaṁ varuṇasya tānsarvānevopaseveta vāruṇaṁ tveva varjayet ||

An Udgatri priest thinks thus: "I choose the deepósounding note of the Saman, which is good for the cattle and which belongs to fire (Agni). The undefined note belongs to Prajapati, the defined note to Soma (the moon), the soft and smooth note to Vayu (the air), the smooth and strong note to Indra, the heronólike note to Brihaspati and dull note to Varuna." Let a man cultivate all these, avoiding, however, the note of Varuna. Of the Samans, I choose the one that bellows, as it were, and is good for cattle,' thus (some think). This is the loud singing sacred to Agni, the undefined one to Prajapati, the defined one to Soma, the soft and smooth to Vayu, the smooth and strong to Indra, the heron-like to Brihaspati, and the ill-sounding to Varuna. Verily, one may practice all these, but should avoid the one sacred to Varuna.

Verse २

अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत॥

amṛtatvaṁ devebhya āgāyānītyāgāyetsvadhāṁ pitṛbhya āśāṁ manuṣyebhyastṛṇodakaṁ paśubhyaḥ svargaṁ lokaṁ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta ||

A man should sing, wishing that by his song he may secure immortality for the gods: "May I obtain by my song oblations (svadha) for the Manes, hope for men, grass and water for cattle, heaven for the sacrificer and food for myself." Thus reflecting on all these in his mind, he (the udgatri priest) should chant the praises without making mistakes in pronunciation etc. May I obtain immortality for the gods by singing', (thinking) thus one should sing. 'May I obtain my singing, oblation for the fathers, hope for men, grass and water for animals, the heavenly world for the sacrificer, and food for myself', -- thus reflecting in his mind on all these, he should sing the Stotra attentively.

Verse ३

सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्र शरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात्‌॥

sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṁ yadi svareṣūpālabhetendra śaraṇaṁ prapanno'bhūvaṁ sa tvā prati vakṣyatītyenaṁ brūyāt||

All vowels belong to the different parts of Indra's body, all sibilants to Prajapati, all consonants to Mrityu (death). If someone should reprove him (i.e. the udgatri priest who knows this) regarding the pronunciation of vowels, let him say: "I went to Indra for my refuge when pronouncing my vowels. He will answer you." All vowels are the embodiments of Indra; all sibilants are the embodiments of Prajapati; all Sparsa consonants are the embodiments of Death. If anyone should reprove him for the pronunciation of his vowels, he should tell him, 'I have taken my refuge in Indra; he will answer you.'

Verse ४

अथ यद्येनमूष्मसूपालभेत प्रजापति शरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनंब्रूयादथ यद्येन स्पर्शेषूपालभेत मृत्यु शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात्‌॥

atha yadyenamūṣmasūpālabheta prajāpati śaraṇaṁ prapanno'bhūvaṁ sa tvā prati pekṣyatītyenaṁ brūyādatha yadyena sparśeṣūpālabheta mṛtyu śaraṇaṁ prapanno'bhūvaṁ sa tvā prati dhakṣyatītyenaṁ brūyāt||

And if someone should reprove him for his sibilants, let him say: "I went to Prajapati for my refuge. He will smash you." And if someone should reprove him for his consonants, let him say" I went to Mrityu for my refuge. He will burn you to ashes." And if some one should reprove him for sibilants he should tell him, 'I have taken my refuge in Prajapati; he will crush you'. And if some one should reprove him for his Sparsa consonants, he should tell him, 'I have taken my refuge in Death; he will burn you up.'

Verse ५

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 balaṁ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṁ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṁ pariharāṇīti ||

All vowels should be pronounced with resonance and strength and with the thought on the part of the singer: "May I impart strength to Indra (the prana)." All the sibilants should be pronounced fullówithout being swallowed or thrown out and with the thought: "May I give myself to Prajapati." All consonants should be pronounced slowly and without mixing them with the others and with the thought: "May I withdraw myself from death." All vowels should be pronounced sonant and strong, (with the thought), 'May I impart strength to Indra (Prana)'. All sibilants should be pronounced, neither inarticulately, nor leaving out the elements of sound, but distinctly (with the thought), 'May I give myself to Prajapati (Virat).' All Sparsa consonants should be pronounced slowly, without mixing them with any other letter, (with the thought), 'May I withdraw myself from Death.'

Verse १

त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसस्थोऽमृतत्वमेति॥

trayo dharmaskandhā yajño'dhyayanaṁ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasastho'mṛtatvameti||

There are three divisions of dharma: Sacrifice, study and charity form the first. Austerity is the second. Dwelling in the house of the teacher as a brahmacharin, always mortifying the body in the house of the teacher, is the third. All those who practise these dharmas attain the worlds of the virtuous. But one who is established in Brahman obtains Immortality. Three are the branches of religious duty. Sacrifice, study and gifts - these are the first. Austerity alone is the second, and the celibate student of sacred knowledge, who lives in the house of the teacher throughout his life mortifying his body in the teacher's house, is the third. All these become possessors of meritorious worlds; but he who is established firmly in Brahman, attains immortality.

Verse २

प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति॥

prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā saṁprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi saṁprāsrvanta bhūrbhuvaḥ svariti ||

Prajapati brooded on the worlds. From them, thus brooded upon, there was revealed in his heart the threefold knowledge. He brooded on it and from it, thus brooded upon, there issued forth these syllables: Bhuh, Bhuvah and Svah. Prajapati brooded on the worlds. From them, thus brooded upon, issued forth the threefold Veda (as their essence). He brooded on this. From this, thus brooded upon, issued forth the syllables Bhuh, Bhuvah and Svah.

Verse ३

तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेद सर्वमोंकार एवेद सर्वम्॥

tānyabhyatapattebhyo'bhitaptebhya omkāraḥ saṁprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṁtṛṇṇānyevamoṁkāreṇa sarvā vāksaṁtṛṇṇoṁkāra eveda sarvamoṁkāra eveda sarvam||

He brooded on them (the three syllables) and from them, thus brooded upon, there issued forth Om. As all leaves are held together by a midrib, so is all speech held together by Om (brahman). Om is all thus, yea, On is all this. He brooded on them. From them, thus brooded upon, issued forth (as their essence) the syllable Om (Brahman). Just as all the parts of the leaf, are permeated by the ribs of the leaf, so are all the words permeated by the syllable Om. Verily, the syllable Om is all this - yea, the syllable Om is verily all this.

Verse १

ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवन रुद्राणां माध्यंदिन सवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम्‌॥

brahmavādino vadanti yadvasūnāṁ prātaḥ savana rudrāṇāṁ mādhyaṁdina savanamādityānāṁ ca viśveṣāṁ ca devānāṁ tṛtīyasavanam ||

The expounders of Brahman (i.e. the Vedas) ask: "Since the morning oblation belongs to the Vasus, the midday oblation to the Rudras and the third (i.e. evening) oblation to the Adityas and the Visveódevas, "Where, then, is the world of the sacrificer?" He who does not know this, how can he perform the sacrifice? Only he who knows should perform it. The expounders of Brahman say, 'The morning libation is of the Vasus, the midday libation is of the Rudras and the third libation is of the Adityas and of the Visvadevas. Where, the, is the world of the sacrificer?' How can he who does not know this, perform (sacrifices)? It is only after knowing this that he should perform (sacrifices).

Verse २

क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात्‌॥

kva tarhi yajamānasya loka iti sa yastaṁ na vidyātkathaṁ kuryādatha vidvānkuryāt ||

Verse ३

पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासव सामाभिगायति॥

purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsava sāmābhigāyati||

Before beginning the morning chant, the sacrificer, sitting behind the Garhapatya Fire and facing the north, sings the Saman addressed to the Vasus: "O Fire! Open the door of the earthóworld. Let us see thee, that we may rule this earth. Before the commencement of the morning chant, the sacrificer sits down behind the Garhapatya fire, facing the north and sings the Saman sacred to the Vasus: '(O Fire), open the door of this world that we may see you for obtaining the kingdom.'

Verse ४

लो३कद्वारमपावा ३ र्णू ३३ पश्येम त्वा वयरा ३ ३ ३ ३ ३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति॥

lo3kadvāramapāvā 3 rṇū 33 paśyema tvā vayarā 3 3 3 3 3 huṁ 3 ā 33 jyā 3 yo 3 ā 32111 iti||

Verse ५

अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि॥

atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṁ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi ||

Then the sacrificer offers an oblation, reciting thus: "Adoration to Agni, who dwells in the earthóworld! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the earthóworld." Having said this, he rises. To him the Vasus offer the world connected with the morning oblation. Then he offers the oblation (with the Mantra) - 'Salutation to Fire, who dwells in the region of the earth. Obtain the region, for me the sacrificer. This region, indeed, is to be obtained by the sacrificer. At the end of the duration of this life, I, the sacrificer, am willing to come here - Svaha.' 'Unbar the door of the region', saying this he gets up. (As a result) the Vasus grant him (the region connected with) the morning libation.

Verse ६

अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवन संप्रयच्छन्ति॥

atra yajamānaḥ parastādāyuṣaḥ svāhā'pajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavana saṁprayacchanti ||

Verse ७

पुरा माध्यन्दिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्र सामाभिगायति॥

purā mādhyandinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudra sāmābhigāyati ||

Before beginning the midday oblation, the sacrificer, sitting behind the Daxina Fire and facing the north, sings the Saman addressed to the Rudras: "O Fire! Open the door of the skyóworld. Let us see thee, that we may rule wide in the skyóworld." Before the starting of the midday libation, the sacrificer sits down behind the Agnidhriya fire, facing the north, and sings the Saman sacred to the Rudras: '(O Fire), open the door of the region of the sky that we may see you for obtaining the sovereignty of the sky.'

Verse ८

लो३कद्वारमपावा३ र्णू ३३ पश्येम त्वा वयं वैरा ३३३३३ हुं आ ३३ ज्या ३ यो ३ आ ३२१११ इति॥

lo3kadvāramapāvā3 rṇū 33 paśyema tvā vayaṁ vairā 33333 huṁ ā 33 jyā 3 yo 3 ā 32111 iti ||

Verse ९

अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि॥

atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṁ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi ||

Then the sacrificer offers an oblation, reciting thus: "Adoration to Vayu, who dwells in the skyóworld! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the skyóworld." Having said this, he rises. To him the Rudras offer the world connected with the midday oblation. Then he offers the oblation (with the Mantra): 'Salutation to Vayu, who dwells in the region of the sky. Obtain this region for me, the sacrificer. This region, indeed, is to be obtained by the sacrificer. At the end of the duration of this life, I, the sacrificer, am willing to go there - Svaha'. 'Unbar the door of the region', saying this he gets up. (As a result) the Rudras grant him (the region of the sky connected with) the midday libation.

Verse १०

अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यन्दिन सवन संप्रयच्छन्ति॥

atra yajamānaḥ parastādāyuṣaḥ svāhā'pajahi parighamityuktvottiṣṭhati tasmai rudrā mādhyandina savana saṁprayacchanti||

Verse ११

पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्य स वैश्वदेव सामाभिगायति॥

purā tṛtīyasavanasyopākaraṇājjaghanenāhavanīyasyodaṅmukha upaviśya sa āditya sa vaiśvadeva sāmābhigāyati||

Before beginning the third (i.e. evening) oblation, the sacrificer, sitting behind the Ahavaniya Fire and facing the north, sings the two Samans addressed to the Adityas and the Visveó devas: "O Fire! Open the door of the heavenóworld. Let us see thee, that we may rule supreme in heaven." This is addressed to the Adityas. Next the Saman addressed to the Visveódevas: "O Fire! Open the door of the heavenóworld. Let us see thee, that we may rule supreme in heaven." Before beginning the third libation, the sacrificer sits down behind the Ahavaniya fire, facing the north, and sings the Saman sacred to the Adityas and the one sacred to the Visvadevas: '(O Fire), open the door of the region of heaven that we may see you for obtaining the sovereignty of heaven'. This is the Saman sacred to the Adityas. Next is the one sacred to the Visvadevas; '(O Fire), open the door of the region of heaven that we may see you for obtaining the supreme sovereignty.'

Verse १२

लो३कद्वारमपा वा ३ र्णू ३३ पश्येम त्वा वय स्वारा ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति॥

lo3kadvāramapā vā 3 rṇū 33 paśyema tvā vaya svārā 33333 huṁ 3 ā 33 jyā 3 yo 3 ā 32111 iti||

Verse १३

आदित्यमथ वैश्वदेवं लो३कद्वारमपावा ३ र्णू ३३ पश्येम त्वा वय साम्ना ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति॥

ādityamatha vaiśvadevaṁ lo3kadvāramapāvā 3 rṇū 33 paśyema tvā vaya sāmnā 33333 huṁ 3 ā 33 jyā 3 yo 3 ā 32111 iti ||

Verse १४

अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत॥

atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṁ me yajamānāya vindata ||

Then the sacrificer offers an oblation, reciting thus: "Adoration to Adityas and the Visveódevas, who dwell in the heavenó world! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha! Afterwards the sacrificer chants: "Cast away the bolt of the heavenóworld." Having said this, he rises. Then the sacrificer offers the oblation (with the Mantra): 'Salutation to the Adityas and to the Visvadevas, the inhabitants of the region of heaven. Obtain the region of heaven for me, the sacrificer. This region, indeed, is to be obtained by the sacrificer. At the end of the duration of this life, I, the sacrificer, am willing to go there - Svaha'. 'Unbar the door of the region', saying this, he gets up.

Verse १५

एष वै यजमानस्य लोक एताऽस्म्यत्र यजमानः परस्तादायुषः स्वाहाऽपहत परिघमित्युक्त्वोत्तिष्ठति ॥

eṣa vai yajamānasya loka etā'smyatra yajamānaḥ parastādāyuṣaḥ svāhā'pahata parighamityuktvottiṣṭhati ||

Verse १६

तस्मा आदित्याश्च विश्वे च देवास्तृतीय सवन संप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद॥

tasmā ādityāśca viśve ca devāstṛtīya savana saṁprayacchantyeṣa ha vai yajñasya mātrāṁ veda ya evaṁ veda ya evaṁ veda||

To him the Adityas and the Visveódevas offer the world connected with the third oblation. He (the sacrificer) who knows this knows the measure of the sacrifice, yea, he knows it. The Adityas and the Visvadevas grant him (the region appropriate to) the third libation. He alone knows the real character of the sacrifice, who knows thus.