Heaven, the midspace, and earth—these three realms are symbolized by the syllables ‘ud’, ‘gī’, and ‘tha’. Likewise, the sun is ‘ud’, the wind is ‘gī’, and fire is ‘tha’. The Sāmaveda is ‘ud’, the Yajurveda is ‘gī’, and the Ṛgveda is ‘tha’. For the one who knows this, speech itself becomes the act of milking a cow—the source of nourishment. Whoever understands the milking of speech, and meditates upon these syllables of Udgitha, becomes abundant in food and enjoys its fruits. One should meditate upon blessing, prosperity, and approach, and whatever Sāman one wishes to praise with, to that Sāman one should turn. Similarly, whichever Ṛc, seer, or deity one intends to use or praise, to that particular Ṛc, seer, or deity one should resort. The same applies to the metre and the stoma—one should always approach the very form one intends to praise. Even the direction to be praised should be consciously chosen. Ultimately, having reflected upon oneself, one should praise while contemplating one’s desire, remaining vigilant. When that desire is fulfilled, it is because one praised with that desire in mind. Now, Om is to be meditated upon as the Udgitha, for whenever one sings, it is Om that is truly sung. This is its deeper meaning. Long ago, the gods, fearing death, entered into the threefold Vedic knowledge and wrapped themselves in the metres as in veils. The essence of the metres is the essence itself. Yet death, like a fish lurking in water, watched them even in the Ṛc, Sāman, and Yajus. Realizing this, the gods ascended beyond the Ṛc, Sāman, and Yajus, and entered the pure sound. Whenever one reaches the limits of the Ṛc, one surpasses it with Om; so too with the Sāman and the Yajus. This sound, this syllable, is immortal and fearless. By entering it, the gods became immortal and fearless. Whoever, knowing this, chants this syllable, enters into this immortal, fearless sound, and thus becomes immortal, just as the gods did. The Udgitha is the praṇava; the praṇava is the Udgitha. The sun itself is the Udgitha, for it resounds as Om. Kauṣītaki, recognizing this, addressed his son, “I have approached this very one; therefore, you alone are mine. Turn back your rays, for you will have many.” This is the explanation in relation to the deities. Regarding the self, the chief vital breath is to be meditated upon as the Udgitha, for it too sounds as Om. Again Kauṣītaki told his son, “I have approached this very one; therefore, you alone are mine. Sing forth the vital breaths in abundance, for I shall have many.” The Udgitha and the praṇava are one; if the hotṛ priest recites from the wrong place, he gathers up the Udgitha again and again, thus restoring it. That Sāman is indeed woven upon the Ṛc; thus, the Sāman is always sung upon the Ṛc. In this way, Agni is the Ṛc, and the Sāman is its song. The atmosphere is the Ṛc, and the Sāman is its song. The sky is the Ṛc, and the sun is the Sāman. The stars are the Ṛc, and the moon is the Sāman. The white brilliance of the sun is the Sāman, as is the blue or dark aspect—Sāman is woven throughout the Ṛc. Within the sun, that golden person—golden-bearded, golden-haired, golden from toenail to tip—is seen. His eyes are like lotuses freshly opened by the sun, and his name is Uditi. Whoever knows this, rises above all evils, just as he does. For this golden person, the Ṛc and Sāman are like two cheeks; and so the udgītha, the singer, sings for him. He acts for all the worlds beyond and fulfills the desires of the gods—this is the explanation concerning the deities. Turning to the self, speech is the Rik, and breath is the Sāman. The Sāman is woven upon the Rik; thus, the Sāman is sung as woven upon the Rik, with speech as its form and breath as its essence. The eye is the essence of the Rik, and the Sāman is woven upon it. The ear is the Rik, and the mind is the essence of the Sāman. The white brightness in the eye is the Rik; the blue or dark is the Sāman. The Sāman is always woven upon the Rik. The person seen in the eye is the Rik, the Sāman, the Uktha, the Yajus, and Brahman. His form is as his form, and his shadow as large as his body; his name is as it is. This person rules over all the worlds below and over the desires of men. Those who sing to the vīṇā sing of him, and thus are called singers of wealth. Whoever, knowing this, sings the Sāman, attains both the worlds beyond and the desires of the gods, as well as the worlds below and the desires of men. For this reason, one who knows thus should be called upon to sing the Sāman. When asked, “For which desire shall I sing for you?”—it is for the fulfillment of that desire, for only one who knows thus truly fulfills desire through the Sāman. In ancient times, three men skilled in the Udgītha arose: Śilaka Śālāvatya, Caikitāyana Dālbhya, and Pravāhaṇa Jaivali. They said among themselves, “We are skilled in the Udgītha; let us discuss it together.” Agreeing, they sat down. Pravāhaṇa Jaivali suggested, “Let the two most venerable among you speak first; I will listen.” Then Śilaka Śālāvatya said to Caikitāyana Dālbhya, “Come, I will ask you.” “Ask,” Dālbhya replied. “What is the goal of the Sāman?” asked Śilaka. “The svara (tone),” replied Dālbhya. “And what is the goal of the svara?” “Breath.” “And what is the goal of breath?” “Food.” “And what is the goal of food?” “Water.” “And what is the goal of water?” “That world (heaven),” answered Dālbhya. “And what is the goal of that world?” “Let him not lead it to the world of heaven,” Dālbhya replied, “for we establish the world of heaven through the Sāman, as that is the praise of heaven.” Śilaka then said, “Your Sāman is without foundation; if you were to say this now, your head would fall off.” “Let my head fall off,” replied Dālbhya. “Very well, I know this of the venerable one,” said Śilaka. “Know it,” replied Dālbhya. “What is the goal of that world?” “This world,” Dālbhya answered. “And what is the goal of this world?” “Let him not lead it to the world of foundation,” Dālbhya replied; “for we establish the world of foundation through the Sāman, as that is the praise of foundation.” Thus, the discourse continued, revealing the profound connections between the sacred syllables, the worlds, the self, and the fulfillment of desire—each woven into the fabric of the Vedic song and the eternal sound of Om.