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.
अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षꣳ श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः
Then, that which is after afternoon and before sunset is the upadrava; to it, wild animals are connected. Therefore, seeing a person, they flee to the forest or a hollow; they are the recipients of the upadrava portion of this Sāman.
अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यꣳ सप्तविधꣳ सामोपास्ते
Now, that which is at the first setting is the nidhana; to it, the ancestors are connected. Therefore, they lay down; they are the recipients of the nidhana portion of this Sāman. Thus, indeed, one worships that sun as the sevenfold Sāman.
अथ खल्वात्मसंमितमतिमृत्यु सप्तविधꣳ सामोपासीत हिङ्कार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम्
Now, indeed, one should meditate upon the sevenfold Sāman as measured by oneself and as overcoming death: hiṅkāra—this is of three syllables; prastāva—this is of three syllables; thus, they are equal.
आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम्
Ādi—this is of two syllables; pratihāra—this is of four syllables; then, here, one; thus, they are equal.
उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम्
Udgītha—this is of three syllables; upadrava—this is of four syllables; three with three become equal, and one syllable remains, making three syllables; thus, they are equal.
निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविꣳशतिरक्षराणि
Nidhana—this is of three syllables; thus, it is exactly equal. These, indeed, are twenty-two syllables.
एकविꣳशत्यादित्यमाप्नोत्येकविꣳशो वा इतोऽसावादित्यो द्वाविꣳशेन परमादित्याज्जयति तन्नाकं तद्विशोकम्
With twenty-one, one attains the sun; for this sun here is twenty-one. With twenty-two, one surpasses the highest sun; that is the heaven, that is the world free from sorrow.
आप्नोति हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधꣳ सामोपास्ते सामोपास्ते
Indeed, one attains the victory of the sun; beyond this, by surpassing the victory of the sun, one becomes victorious—whoever, knowing thus, meditates upon the sevenfold Sāman as measured by oneself and as overcoming death, meditates upon the Sāman.
मनो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम्
The mind is hiṅkāra, speech is prastāva, the eye is udgītha, the ear is pratihāra, the breath is nidhana—this is the Gāyatra, woven into the vital breaths.
स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम्
Whoever thus knows this Gāyatra as woven into the vital breaths becomes endowed with life, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame, becomes great in mind—this is the observance.