द्वयाह प्राजापत्या, देवाश्चासुराश्च॥ ततः कानीयसाएवदेवा, ज्यायसाअसुराः॥ तएषुलोकेष्वस्पर्धन्त
There were two kinds of offspring of Prajāpati: the gods and the demons. Among them, the gods were the lesser, the demons the greater. They competed in these worlds.
तेह देवाऊचुः हन्तासुरान्यज्ञउद्गीथेनात्ययामेति
Then the gods said: 'Let us surpass the demons through the chanting of the sacrificial hymn.'
तेह वाचमूचुः त्वं न उद्गायेति॥ तथेति॥ तेभ्यो वागुदगायद्॥ योवाचिभोगस् तं देवेभ्य आगायद् यत्कल्याणं वदति तदात्मने॥ तेऽविदुः अनेन वैन उद्गात्रात्येष्यन्तीति॥ तमभिद्रुत्य पाप्मनाविध्यन्त्॥ सयः सपाप्मायदेवेदमप्रतिरूपं वदति, सएवसपाप्मा
They said to speech: 'You chant.' She agreed. Speech chanted for them. Whatever enjoyment is in speech, she chanted for the gods; whatever is auspicious she speaks, that is for herself. The demons knew: 'Through this chanter, they will surpass us.' They attacked her with evil. Whoever speaks what is improper, he is afflicted by evil.
अथ ह प्राणमूचुः त्वं न उद्गायेति॥ तथेति॥ तेभ्यः प्राणउदगायद्॥ यः प्राणेभोगस् तं देवेभ्य आगायद् यत्कल्याणं जिघ्रति तदात्मने॥ तेऽविदुः अनेन वैन उद्गात्रात्येष्यन्तीति॥ तमभिद्रुत्य पाप्मनाविध्यन्त्॥ सयः सपाप्मायदेवेदमप्रतिरूपं जिघ्रति, सएवसपाप्मा
Then they said to breath: 'You chant.' He agreed. Breath chanted for them. Whatever enjoyment is in breath, he chanted for the gods; whatever is auspicious he smells, that is for himself. The demons knew: 'Through this chanter, they will surpass us.' They attacked him with evil. Whoever smells what is improper, he is afflicted by evil.
अथ ह चक्षुरूचुः त्वं न उद्गायेति॥ तथेति॥ तेभ्यश्चक्षुरुदगायद्॥ यश्चक्षुषि भोगस् तं देवेभ्य आगायद् यत्कल्याणं पश्यति तदात्मने॥ तेऽविदुः अनेन वैन उद्गात्रात्येष्यन्तीति॥ तमभिद्रुत्य पाप्मनाविध्यन्त्॥ सयः सपाप्मायदेवेदमप्रतिरूपं पश्यति, सएवसपाप्मा
Then they said to the eye: 'You chant.' He agreed. The eye chanted for them. Whatever enjoyment is in the eye, he chanted for the gods; whatever is auspicious he sees, that is for himself. The demons knew: 'Through this chanter, they will surpass us.' They attacked him with evil. Whoever sees what is improper, he is afflicted by evil.
अथ ह श्रोत्रमूचुः त्वं न उद्गायेति॥ तथेति॥ तेभ्यः श्रोत्रमुदगायद्॥ यः श्रोत्रे भोगस् तं देवेभ्य आगायद् यत्कल्याणँ शृणोति तदात्मने॥ तेऽविदुः अनेन वैन उद्गात्रात्येष्यन्तीति॥ तमभिद्रुत्य पाप्मनाविध्यन्त्॥ सयः सपाप्मायदेवेदमप्रतिरूपँ शृणोति, सएवसपाप्मा
Then they said to the ear: 'You chant.' He agreed. The ear chanted for them. Whatever enjoyment is in the ear, he chanted for the gods; whatever is auspicious he hears, that is for himself. The demons knew: 'Through this chanter, they will surpass us.' They attacked him with evil. Whoever hears what is improper, he is afflicted by evil.
अथ ह मन ऊचुः त्वं न उद्गायेति॥ तथेति॥ तेभ्यो मन उदगायद्॥ योमनसि भोगस् तं देवेभ्य आगायद् यत्कल्याणँ सङ्कल्पयति तदात्मने॥ तेऽविदुः अनेन वैन उद्गात्रात्येष्यन्तीति॥ तमभिद्रुत्य पाप्मनाविध्यन्त्॥ सयः सपाप्मायदेवेदमप्रतिरूपँ सङ्कल्पयति, सएवसपाप्मैवमु खल्वेतादेवताः पाप्मभिरुपासृजन्न् एवमेनाः पाप्मनाविध्यन्
Then they said to the mind: 'You chant.' He agreed. The mind chanted for them. Whatever enjoyment is in the mind, he chanted for the gods; whatever is auspicious he thinks, that is for himself. The demons knew: 'Through this chanter, they will surpass us.' They attacked him with evil. Whoever thinks what is improper, he is afflicted by evil. Thus, these deities were beset by evils; thus, the demons attacked them with evil.
अथ हेममासन्यं प्राणमूचुः त्वं न उद्गायेति॥ तथेति॥ तेभ्य एषप्राणउदगायत्॥ तेऽविदुः अनेन वैन उद्गात्रात्येष्यन्तीति॥ तमभिद्रुत्य पाप्मनाविव्यत्सन्त्॥ सयथाश्मानमृत्वालोष्टोविध्वँसेतैवँ हैवविध्वँसमाना विष्वङ्चो विनेशुः॥ ततो देवाअभवन् परासुरा॥ भवत्य् आत्मना, परास्य द्विषन्भ्रातृव्यो भवति, यएवं वेद
Then, at the seat of the sacrifice, they said to breath: 'You chant.' He agreed. This breath chanted for them. The demons knew: 'Through this chanter, they will surpass us.' They attacked him with evil, but as one would strike a rock or a lump of clay and it shatters in all directions, so their evil was destroyed. Then the gods became victorious, the demons were defeated. One becomes victorious by his own self; his enemy, his rival, is defeated—whoever knows this.
तेहोचुः क्वनु सोऽभूद् योन इत्थमसक्तेति॥ अयमास्येऽन्तरिति, सोऽयास्य; आङ्गिरसो, अङ्गानाँ हिरसः
They said: Where then did he go, who was thus bound? He is within the mouth, they said; he is the essence of the limbs, the sap of the limbs.
सावाएषादेवता दूर्नाम, दूरँ ह्यस्या मृत्युः॥ दूरँ ह वाअस्मान्मृत्युर्भवति, यएवं वेद
This very deity is called 'Dūr', for death is far from her. Indeed, death is far from him who knows thus.
सावाएषादेवतैतासां देवतानां पाप्मानं मृत्युमपहत्य, यत्रासां दिशामन्तः तद्गमयां चकार, तदासां पाप्मनो विन्यदधात्॥ तस्मान्नजनमियान् नान्तमियान् नेत्पाप्मानं मृत्युमन्ववायानीति
This very deity, having cast off the evil and death of these deities, led them to where the ends of these directions are; there she deposited their evil. Therefore, one should not go to a place lower than human, nor to the end, nor should one follow evil and death.
सावाएषादेवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत्
This very deity, having cast off the evil and death of these deities, then carried them beyond death.
सावैवाचमेवप्रथमामत्यवहत्॥ सायदामृत्युमत्यमुच्यत, सोऽग्निरभवत्; सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते
She first carried speech beyond death. When she released speech from death, it became fire; this very fire, having crossed beyond death, now shines.
अथ प्राणमत्यवहत्॥ सयदामृत्युमत्यमुच्यत, सवायुरभवत्; सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते
Then she carried breath beyond death. When she released breath from death, it became wind; this very wind, having crossed beyond death, now blows.
अथ चक्षुरत्यवहत्॥ तद्यदामृत्युमत्यमुच्यत, सआदित्योऽभवत्; सोऽसावादित्यः परेण मृत्युमतिक्रान्तस् तपति
Then she carried the eye beyond death. When she released the eye from death, it became the sun; this very sun, having crossed beyond death, now shines.
अथ श्रोत्रमत्यवहत्॥ तद्यदामृत्युमत्यमुच्यत, तादिशोऽभवन्; ताइमादिशः परेण मृत्युमतिक्रान्ताः
Then she carried the ear beyond death. When she released the ear from death, it became the directions; these very directions, having crossed beyond death, now exist.
अथ मनोऽत्यवहत्॥ तद्यदामृत्युमत्यमुच्यत, सचन्द्रमा अभवत्; सोऽसौचन्द्रः परेण मृत्युमतिक्रान्तो भाति॥ एवँ ह वाएनमेषादेवता मृत्युमतिवहति, यएवं वेद
Then she carried the mind beyond death. When she released the mind from death, it became the moon; this very moon, having crossed beyond death, now shines. Thus, indeed, this deity carries one beyond death, for whoever knows thus.
अथात्मनेऽन्नाद्यमागायद्॥ यद्धिकिङ्चान्नमद्यते, अनेनैवतदद्यत; इहप्रतितिष्ठति
Then for the self, food was brought. Whatever food is eaten, it is eaten by this alone; here it is established.
तेदेवाअब्रुवन्न् एतावद्वाइदँ सर्वं यदन्नं, तदात्मन आगासीः अनु नोऽस्मिन्नन्न आभजस्वेति॥ तेवैमाभिसंविशतेति॥ तथेति॥ तँ समन्तं परिण्यविशन्त॥ तस्माद्यदनेनान्नमत्ति, तेनैतास् तृप्यन्ति॥ एवँ ह वाएनँ स्वाअभिसंविशन्ति, भर्ता स्वानाँ श्रेष्ठः पुरएताभवत्यन्नादोऽधिपतिः यएवं वेद
They said: All this, indeed, is only as much as food; you have reached the self. Now distribute food among us. They entered into him. So be it, he said. They entered him completely. Therefore, by what he eats food, by that they are satisfied. Thus, indeed, they enter their own; the master of his own is the best and foremost, the eater of food, the lord, for whoever knows thus.
यउ हैवंविदँ स्वेषु प्रतिप्रतिर्बुभूषति, नहैवालं भार्येभ्यो भवति अथ यएवैतमनुभवति, योवैतमनु भार्यान्बुभूर्षति, सहैवालं भार्येभ्यो भवति
Whoever, knowing thus, desires offspring among his own, is not insufficient for his wives. But whoever does not know thus, and desires offspring among his wives, is indeed insufficient for his wives.
सोऽयास्य आङ्गिरसो, अङ्गानाँ हिरसः॥ प्राणोवाअङ्गानाँ रसः॥ प्राणोहिवाअङ्गानाँ रसः तस्माद्यस्मात्कस्माच्चाङ्गात्प्राणउत्क्रामति, तदेवतच्छुष्यति एषहिवाअङ्गानाँ रसः
He is the essence of the limbs, the sap of the limbs. Indeed, breath is the sap of the limbs. For, indeed, breath is the sap of the limbs; therefore, from whichever limb breath departs, that indeed dries up, for breath is the sap of the limbs.
एषउ एवबृहस्पतिः वाग्वैबृहती, तस्या एषपतिः तस्मादु बृहस्पतिः
He is indeed Bṛhaspati; speech is truly Bṛhatī, and he is her lord; therefore, he is called Bṛhaspati.
एषउ एवब्रह्मणस्पतिः वाग्वैब्रह्म, तस्या एषपतिः तस्मादु ब्रह्मणस्पतिः
He is indeed Brahmaṇaspati; speech is truly Brahman, and he is her lord; therefore, he is called Brahmaṇaspati.
एषउ एवसाम; वाग्वैसामैषसाचामश्चेति, तत्साम्नः सामत्वं॥ यद्वेवसमः प्लुषिणा, समोमशकेन, समोनागेन, समएभिस् त्रिभिर्लोकैः, समोऽनेन सर्वेण, तस्माद्वेवसामाश्नुतेसाम्नः सायुज्यँ सलोकतां, यएवमेतत्साम वेद
He is indeed Sāman; speech is truly Sāman, and he is its singer. This is the essence of Sāman. Whoever is equal with a horse, equal with a mosquito, equal with an elephant, equal with these three worlds, equal with all this—therefore, he attains union and world-hood with Sāman, for whoever knows this Sāman.
एषउ वाउद्गीथः॥ प्राणोवाउत् प्राणेन हीदँ सर्वमुत्तब्धं॥ वागेवगीथोच्च गीथा चेति, सउद्गीथः
He is indeed the Udgītha. Breath is truly Udgītha, for by breath all this is upheld. Speech is the song and the singer; therefore, he is called Udgītha.
तद्धापि ब्रह्मदत्तश्चैकितानेयोराजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद् यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति॥ वाचाच ह्य् एवसप्राणेन चोदगायदिति
Once, while eating, King Brahmadatta of the Cikitānas said: This is the king who split his head; for when his essence departed by another way, it was by speech and indeed by breath that it departed.
तस्य हैतस्य साम्नो यः स्वं वेद, भवति हास्य स्वं॥ तस्य वैस्वर एवस्वं॥ तस्मादार्त्विज्यं करिष्यन्वाचिस्वरमिच्छेत, तया वाचास्वरसम्पन्नयार्त्विज्यं कुर्यात्॥ तस्माद्यज्ञेस्वरवन्तं दिदृक्षन्त एवाथो यस्य स्वं भवति॥ भवति हास्य स्वं, यएवमेतत्साम्नः स्वं वेद
Whoever knows the true possession of this Sāman, truly obtains possession; for him, indeed, possession is the svara. Therefore, one who wishes to perform the office of a priest should desire the svara in speech; with speech endowed with svara, he should carry out the priestly function. Thus, those who wish to see possession in a sacrifice look for one who has svara; truly, he obtains possession, whoever knows the true possession of this Sāman.
तस्य हैतस्य साम्नो यः सुवर्णं वेद, भवति हास्य सुवर्णं॥ तस्य वैस्वर एवसुवर्णं॥ भवति हास्य सुवर्णं, यएवमेतत्साम्नः सुवर्णं वेद
Whoever knows the gold of this Sāman, truly obtains gold; for him, indeed, gold is the svara. Truly, he obtains gold, whoever knows the gold of this Sāman.
तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद, प्रति ह तिष्ठति॥ तस्य वैवागेवप्रतिष्ठा, वाचिहिखल्वेषएतत्प्राणः प्रतिष्ठितो गीयते, अन्न इत्य् उ हैक आहुः
Whoever knows the foundation of this Sāman, truly stands firm; for him, indeed, the foundation is speech. In truth, this prāṇa is established in speech and is sung; some say it is food.
अथातः पवमानानामेवाभ्यारोहः॥ सवैखलु प्रस्तोतासाम प्रस्तौति॥ सयत्र प्रस्तुयात् तदेतानि जपेद् असतो मा सद्गमय तमसो मा ज्योतिर्गमय, मृत्योर्मामृतं गमयेति
Now, as for the ascent of the Pavamānas: the prastotṛ alone sings the sāman of the prastāva. When he sings, let him recite these: 'From the unreal lead me to the real; from darkness lead me to light; from death lead me to immortality.'