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.'
सयदाहासतो मा सद्गमयेति, मृत्युर्वाअसत् सदमृतम् मृत्योर्मामृतं गमयामृतं मा कुर्वित्य् एवैतदाह
When he says, 'From the unreal lead me to the real,' the unreal is death, the real is immortality; 'from death lead me to immortality'—thus he says, 'Do not make me mortal.'
तमसो मा ज्योतिर्गमयेति, मृत्युर्वैतमो, ज्योतिरमृतम् मृत्योर्मामृतं गमयामृतं मा कुर्वित्य् एवैतदाह॥ मृत्योर्मामृतं गमयेति, नात्र तिरोहितमिवास्ति
'From darkness lead me to light'—death is indeed darkness, light is immortality; 'from death lead me to immortality'—thus he says, 'Do not make me mortal.' 'From death lead me to immortality'—there is nothing concealed here.
अथ यानीतराणि स्तोत्राणि, तेष्वात्मनेऽन्नाद्यमागायेत्; तस्मादु तेषु वरं वृणीत, यं कामं कामयेत, तँ॥ सएषएवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते, तमागायति॥ तद्धैतल् लोकजिदेव, नहैवालोक्यताया आशास्ति, यएवमेतत्साम वेद॥ 4 = 14.4.2.1-31 =
As for the other hymns, in them one should sing for oneself what is to be eaten and drunk; therefore, among them, one should choose whatever desire one wishes. Thus, the singer who knows thus, for himself or for the sacrificer, sings whatever desire he wishes. This, indeed, is the conqueror of worlds; he does not hope for what is seen, whoever knows this Sāman.
आत्मैवेदमग्र आसीत्पुरुषविधः॥ सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत्॥ सोऽहमस्मीत्यग्रे व्याहरत्॥ ततोऽहंनामाभवत्॥ तस्मादप्य् एतर्ह्य् आमन्त्रितोः अहमयमित्य् एवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति
In the beginning, this was the Self alone, in the form of a person. Looking around, he saw nothing else but himself. He first said, 'I am.' Therefore, he became 'I' by name. Hence, even now, when one is addressed, one first says 'I am,' and then speaks whatever other name one has.
सयत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत् तस्मात्पुरुष॥ ओषति ह वैसतं, योऽस्मात्पूर्वो बुभूषति, यएवं वेद
Because he burned up all evil before this, he is called person (puruṣa). He who wishes to burn up what is before him, whoever knows thus, indeed burns it up.
सोऽबिभेत्; तस्मादेकाकीबिभेति॥ सहायमीक्षां चक्रेः यन्मदन्यन्नास्ति, कस्मान्नुबिभेमीति॥ तत एवास्य भयं वीयाय॥ कस्माद्ध्यभेष्यद् द्वितीयाद्वैभयं भवति
He was afraid; therefore, one who is alone is afraid. Then he thought, 'Since there is nothing else but myself, of what should I be afraid?' From that, his fear departed; for, truly, fear arises from a second.
सवैनैवरेमे; तस्मादेकाकीनरमते॥ सद्वितीयमैच्छत्॥ सहैतावानास यथा स्त्रीपुमाँसौ सम्परिष्वक्तौ
He was indeed alone; therefore, one who is alone does not delight. He desired a second. He became as large as a man and woman in close embrace.
सइममेवात्मानं द्वेधापातयत्; ततः पतिश्च पत्नी चाभवतां॥ तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यः॥ तस्मादयमाकाशः स्त्रियापूर्यत एव॥ ताँ समभवत् ततो मनुष्याअजायन्त
He divided himself in two; from that, husband and wife arose. Therefore, Yājñavalkya used to say, 'This is like one side of a split pea.' Therefore, this space is filled by a woman. He united with her, and from that, human beings were born.
सोहेयमीक्षां चक्रेः कथं नुमात्मन एवजनयित्वासम्भवति॥ हन्त तिरोऽसानीति
She thought, 'How can he unite with me after producing me from himself?' She concealed herself.
सागौरभवद् वृषभइतरस्; ताँ समेवाभवत् ततो गावोऽजायन्त
He became a bull, and she a cow; he united with her, and from that, cattle were born.