अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा कार आत्मेहकारोऽग्निरीकारः
This world is the 'hā' sound; the wind is the 'ikāra'; the moon is the 'kāra'; the self is the 'hakāra'; fire is the 'īkāra.'
आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट्
The sun is the 'ūkāra'; the call is the 'ekāra'; all the gods are the 'auhoyikāra'; Prajāpati is the 'hiṅkāra'; prāṇa is the svara; food is the yā; speech is Virāj.
स्तोभः सञ्चरो हुङ्कारः
Stobha is sañcara; huṅkāra.
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवꣳ साम्नामुपनिषदं वेदोपनिषदं वेदेति
For him, speech yields milk. Whoever knows this Upaniṣad of the Sāmans, as the Upaniṣad of the Sāmans, becomes one who has food and who eats food.
समस्तस्य खलु साम्न उपासनꣳ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति
Indeed, the worship of the Sāman as a whole is good. What is good, they call Sāman; what is not good, they call not Sāman.
साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः
He approached him with the Sāman; 'He approached him well with the Sāman,' they say. He approached him with what is not Sāman; 'He approached him not well,' they say.
साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः
"Sāma, indeed, for us!"—when it is good, they say, "Good, indeed, for us!" "Not Sāma for us!"—when it is not good, they say, "Not good, indeed, for us!"
स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेनꣳसाधवो धर्मा आ च गच्छेयुरुप च नमेयुः
Whoever, knowing thus, worships Sāman as 'not good Sāman,' even if unrighteous people were to approach him or bow to him, they would come near and submit.
लोकेषु पञ्चविधꣳ सामोपासीत पृथिवी हिङ्कारोऽग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु
One should meditate on the fivefold Sāman in the worlds: the earth is the hiṅkāra, fire is the prastāva, the atmosphere is the udgītha, the sun is the pratihāra, and the heaven is the nidhana—thus in the higher worlds.
अथावृत्तेषु द्यौर्हिङ्कार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम्
Now, in the descending order: heaven is the hiṅkāra, the sun is the prastāva, the atmosphere is the udgītha, fire is the pratihāra, and the earth is the nidhana.
कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाꣳल्लोकेषु पञ्चविधं सामोपास्ते
For him who, knowing thus, meditates on the fivefold Sāman in the worlds, both the ascending and descending worlds become attainable.
वृष्टौ पञ्चविधꣳ सामोपासीत पुरोवातो हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार
One should meditate on the fivefold Sāman in rain: the east wind is the hiṅkāra, the cloud that forms is the prastāva, when it rains that is the udgītha, when it flashes and thunders that is the pratihāra.
उद्गृह्णाति तन्निधनं वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधꣳसामोपास्ते
What is gathered is the nidhana; when it rains, he causes it to rain for him—whoever, knowing thus, meditates on the fivefold Sāman in rain.
सर्वास्वप्सु पञ्चविधꣳ सामोपासीत मेघो यत्संप्लवते स हिङ्कारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः निधनम्
One should meditate on the fivefold Sāman in all waters: the cloud that gathers is the hiṅkāra, when it rains that is the prastāva, the streams that flow eastward are the udgītha, those that flow westward are the pratihāra, and the nidhana.
न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधꣳसामोपास्ते
He does not depart from the waters; he becomes possessed of water, who, knowing thus, meditates on the fivefold Sāman in all waters.
ऋतुषु पञ्चविधꣳसामोपासीत वसन्तो हिङ्कारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम्
One should meditate on the fivefold Sāman in the seasons: spring is the hiṅkāra, summer is the prastāva, the rainy season is the udgītha, autumn is the pratihāra, and winter is the nidhana.
कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधꣳ सामोपास्ते
The seasons become attainable for him; he becomes possessed of the seasons, who, knowing thus, meditates on the fivefold Sāman in the seasons.
पशुषु पञ्चविधꣳ सामोपासीताजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम्
One should meditate on the fivefold Sāman in animals: goats are the hiṅkāra, sheep are the prastāva, cows are the udgītha, horses are the pratihāra, and man is the nidhana.
भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधꣳसामोपास्ते
Animals come to him; he becomes possessed of animals, who, knowing thus, meditates on the fivefold Sāman in animals.
प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयाꣳसि वा एतानि
One should meditate on the supreme fivefold Sāman in the vital forces: prāṇa is the hiṅkāra, speech is the prastāva, the eye is the udgītha, the ear is the pratihāra, and the mind is the nidhana—these are the supreme.
परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य
He becomes supreme; he conquers the supreme worlds, who, knowing thus, meditates on the supreme fivefold Sāman in the vital forces—thus is the fivefold.
अथ सप्तविधस्य वाचि सप्तविधꣳसामोपासीत यत्किञ्च वाचो हुमिति स हिङ्कारो यत्प्रेति स प्रस्तावो यदेति स आदिः
Now, regarding the sevenfold, one should meditate on the sevenfold Sāman in speech: whatever in speech is 'hum' is the hiṅkāra, what goes forth is the prastāva, what comes is the beginning.
यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम्
What rises is the udgītha, what returns is the pratihāra, what approaches is the upadrava, and what ends is the nidhana.
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधꣳसामोपास्ते
Speech yields milk for him; whoever knows the milking of speech becomes possessed of food and an eater of food, who, knowing thus, meditates on the sevenfold Sāman in speech.
अथ खल्वमुमादित्यꣳ सप्तविधꣳ सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम
Now, one should meditate on this sun as the sevenfold Sāman: always, with the complete Sāman—'May it come to me, may it return to me'—with the entire, complete Sāman.
तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिङ्कारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिङ्कुर्वन्ति हिङ्कारभाजिनो ह्येतस्य साम्नः
One should know that in him all beings are dependent; of him, what is before sunrise is the hiṅkāra, and his animals are dependent on that—therefore, they utter the hiṅkāra, for they are the recipients of the hiṅkāra of this Sāman.
अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या3 अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशꣳसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः
Now, that which is at the first rising is the prastāva; to it, humans are connected. Therefore, those who desire the prastāva, who desire praise, are the recipients of the prastāva portion of this Sāman.
अथ यत्सङ्गववेलायाꣳ स आदिस्तदस्य वयाꣳस्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः
Then, that which is at the time of mingling is the ādi; to it, birds are connected. Therefore, those birds, taking to the mid-air without support, fly about; they are the recipients of the ādi portion of this Sāman.
अथ यत्संप्रति मध्यन्दिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः
Now, that which is just now at midday is the udgītha; to it, the gods are connected. Therefore, those best among the progeny of Prajāpati are the recipients of the udgītha portion of this Sāman.
अथ यदूर्ध्वं मध्यन्दिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य दर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः
Then, that which is after midday and before afternoon is the pratihāra; to it, the darbha grasses are connected. Therefore, those are gathered up; they are the recipients of the pratihāra portion of this Sāman.