Listen, O seeker, to the profound weaving of the worlds as revealed in the ancient teaching. The Earth, in its steadfastness, is the hiṅkāra, the first intonation of the Sāman; the atmosphere, vast and all-encompassing, is the prastāva, the second; heaven, shining above, is the udgītha, the uplifting song; the quarters, embracing all directions, are the pratihāra, the response; and the ocean, deep and boundless, is the conclusion. Thus, all these are interwoven into the very fabric of the worlds themselves. Whoever comes to know these Śakvarī Sāmans as thus woven into the worlds becomes lord of the worlds. Such a one attains the fullness of life, enjoys long years, flourishes with offspring and cattle, and shines with great fame. One who knows this should never revile the worlds—this is the observance to be kept. In the same way, among living creatures, the goat is the hiṅkāra, the sheep is the prastāva, the cow is the udgītha, the horse is the pratihāra, and man himself is the conclusion. All these are woven into the animals. Whoever truly knows these Revatī Sāmans as woven into the animals becomes possessed of cattle, enjoys a full and long life, prospers with offspring and herds, and becomes renowned. Such a one must not revile the animals—this is the observance. Within the human body, hair is the hiṅkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, and marrow is the conclusion; thus, all these are woven into the limbs. Whoever knows this Yajñāyajñīya Sāman as woven into the limbs possesses soundness in all parts, falters with no limb, and enjoys a full, prosperous, and renowned life. As an observance, one should refrain from eating marrow for a year, or altogether. Among the gods, 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 these are woven into the deities. Whoever knows this Rājana Sāman as woven into the deities attains their world, their creative power, and union with them, living long, prospering with offspring and cattle, and becoming famous. One should not revile the Brāhmaṇas—this is the observance. 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. This Sāman is woven into all things. Whoever knows this Sāman as woven into everything becomes all. As the verse says: “Whatever is fivefold, three by three, there is nothing greater or higher than these.” Whoever knows this knows all; all directions bring him tribute. One should meditate, “I am all this”—this is the observance, this is the observance. Now, in the vinardi melody of the Sāman, one seeks cattle. Among the gods, the udgītha is Agni’s, the anirukta is Prajāpati’s, the nirukta is Soma’s, the gentle and smooth is Vāyu’s, the smooth and strong is Indra’s, the krauñca is Bṛhaspati’s, and the apadhvānta is Varuṇa’s. All these should be honored, but the vāruṇa should be avoided. When singing for the gods, one should pray, “May I attain immortality”; for the ancestors, “May I attain svadhā”; for humans, “May I attain hope”; for animals, “May I attain grass and water”; for the sacrificer, “May I attain the heavenly world”; and for oneself, “May I attain food.” Meditating thus with a focused mind, one should 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, reply, “I have taken refuge in Indra; he will answer you.” If questioned about the heats, say, “I have taken refuge in Prajāpati; he will look after you.” If questioned about the touches, say, “I have taken refuge in Death; he will consume you.” Describe all the notes as resonant and powerful, dedicating strength to Indra. Describe all the heats as foremost and manifest, dedicating the self to Prajāpati. Describe all the touches as subtle and unfixed, withdrawing the self from Death. There are three pillars of righteousness: sacrifice, study, and giving—the first; austerity—the second; and third, living as a student in the teacher’s house with full dedication. All these lead to virtuous worlds, but one established in Brahman attains immortality. In the beginning, Prajāpati heated the worlds, and from that heat arose the threefold knowledge. Again, he heated that, and from it emerged the sacred syllables: bhūḥ, bhuvaḥ, svaḥ. He heated these further, and from them arose the syllable oṃ. As a peg holds all leaves together, so oṃ holds all speech together. Oṃ alone is all this; oṃ alone is all this. The knowers of Brahman say: the morning pressing is for the Vasus, the midday pressing for the Rudras, and the third pressing for the Ādityas and all the gods. Where, then, is the world of the sacrificer? If one does not know, how should he act? But if he knows, he should act accordingly. Before the morning recitation, after preparing the altar, sitting to the north of the gārhapatya fire with his back to it, he 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, offering oblation, he says: “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, at the utterance “Svāhā, remove the barrier,” the sacrificer rises, and the Vasus grant the morning pressing. Before the midday pressing, after preparing the altar, sitting to the north of the agnīdhra fire, he sings the Raudra Sāman: “O opener of the gate of the world, may we see you, O heroic one. Huṃ ā jyā yo ā.” Offering oblation, he says: “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.” At “Svāhā, remove the barrier,” he rises, and the Rudras grant the midday pressing. Before the implements for the third libation are brought, sitting to the north of the fire, he sings the Vaiśvadeva Sāman to the sun: “May we see you, O radiant one, as the unobstructed gate to the world—svārā—hum ā jyā yoā.” To the Vaiśvadeva, he sings: “May we see you, O radiant one, as the unobstructed gate to the world—sāmrā—hum ā jyā yoā.” Then, offering oblation, he says: “Homage to the Ādityas and to all the gods, to those who dwell in heaven and on earth. Find for the sacrificer his world.” This is the sacrificer’s world. Here, he is the sacrificer; beyond this life, having uttered “svāhā, the barrier is broken,” he rises. Therefore, the Ādityas and all the gods grant the third libation. He truly knows the measure of the sacrifice who knows thus. Now, know this mystery: the sun is indeed the nectar of the gods. Its horizontal beam is the upper crust; the intermediate space is the cake; and the rays are its offspring. The rays that extend eastward are its eastern nectar channels; the Ṛc is the honey-maker, the Ṛgveda is the blossom, and those immortal waters are the Ṛc verses themselves. He infused this Ṛgveda, and from it, when infused, arose fame, brilliance, sense, vigor, food, and essence. Having tasted it, he took his place near the sun; and this, indeed, is the red form of the sun. Thus is the teaching, woven with the threads of the Sāman, the Veda, and the worlds—one seamless, sacred tapestry.