Let me share with you the sacred teachings from the Chandogya Upanishad, where the mysteries of the Sāman chants are woven into the very fabric of the universe, and their knowledge bestows blessings and greatness upon those who truly understand. First, consider the fire and the Sāman called Rathantara. When one churns to kindle fire, that act is the hiṅkāra; as smoke rises, it is the prastāva; when the flames blaze, it is the udgītha; as glowing coals form, it is the pratihāra; and as the fire subsides, it is the nidhana. When the fire has completely died down, that too is nidhana. In this way, the entire Sāman is interwoven with the process of fire. Whoever knows this truth becomes radiant with the brilliance of Brahman, enjoys the fruits of food, lives a long and full life, attains abundance in offspring and cattle, and grows in fame. Such a knower observes the rule: never sip water or spit while facing the fire. Next, the Sāman called Vāmadevya is revealed in the union of a couple. When a man speaks, that is the hiṅkāra; when he makes his intentions known, it is the prastāva; as he unites with a woman, it is the udgītha; in union again, it is the pratihāra; as time passes, it is the nidhana; and when he crosses beyond, that too is nidhana. Thus, this Sāman is woven into the couple. Whoever understands this becomes truly united, and from this union, offspring are born. Such a one enjoys longevity, abundance in progeny and cattle, and great fame. The observance here is to never shun any woman. The Brhat Sāman is found in the daily journey of the sun. The rising of the sun is the hiṅkāra, the forenoon is the prastāva, midday is the udgītha, afternoon is the pratihāra, and sunset is the conclusion. All these are woven into the sun itself. Whoever knows this becomes radiant, enjoys food, lives long, prospers with offspring and cattle, and is blessed with fame. The observance: never revile the shining sun. In the gathering of clouds, the Vairūpa Sāman is revealed. When clouds gather, that is the hiṅkāra; as the cloud forms, it is the prastāva; when the rain falls, it is the udgītha; as it flashes and thunders, it is the pratihāra; and when the rain ceases, it is the conclusion. All of this is woven into the rain-cloud. Whoever knows this Sāman receives both deformed and well-formed cattle, lives long, and grows in prosperity and fame. One should never revile the rain-cloud. The seasons themselves hold the Vairāja Sāman: spring is the hiṅkāra, summer is the prastāva, the rainy season is the udgītha, autumn is the pratihāra, and winter is the conclusion. All are woven into the cycle of seasons. The knower shines with offspring, cattle, and the radiance of Brahman, enjoying a long, full life and great renown. The observance: never revile the seasons. The worlds themselves are the Śakvarī Sāmans: earth is the hiṅkāra, the atmosphere is the prastāva, heaven is the udgītha, the quarters are the pratihāra, and the ocean is the conclusion. All these are interwoven with the worlds. Whoever knows this becomes master of the worlds, blessed with longevity, offspring, cattle, and fame. Never revile the worlds. The animals, too, embody the Revatī Sāmans: the goat is the hiṅkāra, the sheep is the prastāva, the cow is the udgītha, the horse is the pratihāra, and man is the conclusion. All are woven into the animals. The one who knows this is blessed with cattle, long life, progeny, and fame. The observance: never revile the animals. In the body’s very limbs, the Yajñāyajñīya Sāman is found: hair is the hiṅkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, and marrow is the conclusion. All are woven into the limbs. The knower is blessed with sound limbs, does not falter, and enjoys a long and prosperous life. For a year, one should not eat marrow—or, simply, one should avoid eating marrow. The deities themselves are woven with the Rājana Sāman: fire is the hiṅkāra, wind is the prastāva, the sun is the udgītha, the stars are the pratihāra, and the moon is the conclusion. All are interwoven with the gods. Whoever knows this attains the worlds, creation, and union with the deities, along with longevity, prosperity, and fame. The observance: never revile the Brāhmaṇas. The Sāman is also woven into everything: the threefold Veda is the hiṅkāra, the three worlds are the prastāva, fire, wind, and sun are the udgītha, the stars, birds, and rays are the pratihāra, and serpents, Gandharvas, and ancestors are the conclusion. Whoever knows this Sāman as woven into all becomes all. The verse declares: “Whatever is fivefold, three by three, there is nothing greater or higher than these.” Whoever knows this, knows all; all directions pay him tribute. He should meditate, “I am all this”—this is the observance, this is the observance. In the vinardi melody of the Sāman, one seeks cattle and honors the deities: the udgītha belongs to Agni, the anirukta to Prajāpati, the nirukta to Soma, the gentle and smooth to Vāyu, the smooth and strong to Indra, the krauñca to Bṛhaspati, and the apadhvānta to Varuṇa. One should honor all these, but avoid the vāruṇa. Singing for the gods, one should pray for immortality; for the ancestors, for svadhā; for humans, for hope; for animals, for grass and water; for the sacrificer, for the heavenly world; and for oneself, for food. Meditate on these with a focused mind and praise without negligence. All the notes are forms of Indra; all the heats are forms of Prajāpati; all the touches are forms of Death. If questioned about the notes, one should say, “I have taken refuge in Indra; he will answer you.” For the heats, “I have taken refuge in Prajāpati; he will look after you.” For the touches, “I have taken refuge in Death; he will consume you.” All notes should be described as resonant and powerful, dedicating strength to Indra; all heats as foremost and manifest, dedicating the self to Prajāpati; all touches as subtle, withdrawing the self from Death. There are three pillars of righteousness: sacrifice, study, and giving; austerity; and living as a devoted student in the teacher’s house. All these lead to virtuous worlds, but one who is established in Brahman attains immortality. Prajāpati, having heated the worlds, brought forth the threefold knowledge; heating it further, the syllables bhūḥ, bhuvaḥ, and svaḥ arose; heating again, the sacred syllable oṃ emerged. Just as a peg holds all leaves together, so does oṃ hold all speech together. Oṃ alone is all this; oṃ alone is all this. The knowers of Brahman teach: the morning pressing is for the Vasus, midday for the Rudras, and the third pressing for the Ādityas and all the gods. Where, then, is the sacrificer’s world? If one does not know, how should he act? But if he knows, let him act accordingly. Before the morning recitation, having prepared the altar, the sacrificer sits to the north of the gārhapatya fire with his back to it and sings the Vāsava Sāman: “O opener of the gate of the world, may we see you, O radiant one. Huṃ ā jyā yo ā.” Then he offers: “Homage to Agni, guardian of the earth, guardian of the world. May I find the world for the sacrificer. This indeed is the sacrificer’s world; I am this.” Having crossed beyond his lifespan, he rises after saying, “Svāhā, remove the barrier.” The Vasus grant him the morning pressing. Before the midday pressing, after preparing the altar, he sits to the north of the agnīdhra fire with his back to it and sings the Raudra Sāman: “O opener of the gate of the world, may we see you, O heroic one. Huṃ ā jyā yo ā.” Then he offers: “Homage to Vāyu, guardian of the midspace, guardian of the world. May I find the world for the sacrificer. This indeed is the sacrificer’s world; I am this.” Having crossed beyond his lifespan, he rises after saying, “Svāhā, remove the barrier.” The Rudras grant him the midday pressing. Thus, the sacred Sāmans are woven into every aspect of creation, and knowledge of their unity with the world brings blessings, greatness, and the realization of oneness with all.