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.
अभिमन्थति स हिङ्कारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधनꣳसꣳशाम्यति तन्निधनमेत मग्नौ प्रोतम्
He churns—this is hiṅkāra; smoke arises—this is prastāva; it blazes—this is udgītha; coals are formed—this is pratihāra; it subsides—this is nidhana; it completely subsides—this is nidhana; this is woven into fire.
( ) स य एवमेतद्रथन्तरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम्
Whoever thus knows this Rathantara as woven into fire becomes radiant with Brahman, an eater of food, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not sip water facing the fire, nor spit—this is the observance.
उपमन्त्रयते स हिङ्कारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेत यं मिथुने प्रोतम्
He converses—this is hiṅkāra; he makes known—this is prastāva; he lies with a woman—this is udgītha; he lies with a woman again—this is pratihāra; time passes—this is nidhana; he crosses over—this is nidhana; this is woven into the couple.
स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनीभवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न काञ्चन परिहरेत्तद्व्रतम्
Whoever thus knows this Vāmadevya as woven into the couple becomes united; from union, offspring is born; attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not avoid any woman—this is the observance.
उद्यन्हिङ्कार उदितः प्रस्तावो मध्यन्दिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेत ादित्ये प्रोतम्
The rising is the hiṅkāra, the forenoon is the prastāva, midday is the udgītha, the afternoon is the pratihāra, and sunset is the conclusion; all this is woven into the sun.
स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम्
Whoever thus knows this Brhat Sāman as woven into the sun becomes radiant, an eater of food, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not revile the shining sun—this is the observance.
अभ्राणि संप्लवन्ते स हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमे पर्जन्ये प्रोतम्
The clouds gather—that is the hiṅkāra; the cloud is born—that is the prastāva; it rains—that is the udgītha; it flashes and thunders—that is the pratihāra; it ceases—this is the conclusion; all this is woven into the rain-cloud.
स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाꣳश्च सुरूपाꣳश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम्
Whoever thus knows this Vairūpa Sāman as woven into the rain-cloud obtains both deformed and well-formed cattle, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not revile the raining cloud—this is the observance.
वसन्तो हिङ्कारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेत मृतुषु प्रोतम्
Spring is the hiṅkāra, summer is the prastāva, the rainy season is the udgītha, autumn is the pratihāra, winter is the conclusion; all this is woven into the seasons.
स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम्
Whoever thus knows this Vairāja Sāman as woven into the seasons shines with offspring, cattle, and the radiance of Brahman, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not revile the seasons—this is the observance.
पृथिवी हिङ्कारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः लोकेषु प्रोताः
Earth is the hiṅkāra, the atmosphere is the prastāva, heaven is the udgītha, the quarters are the pratihāra, the ocean is the conclusion; all these are woven into the worlds.
स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम्
Whoever thus knows these Śakvarī Sāmans as woven into the worlds becomes possessed of the worlds, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not revile the worlds—this is the observance.
अजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता पशुषु प्रोताः
The goat is the hiṅkāra, the sheep is the prastāva, the cow is the udgītha, the horse is the pratihāra, the man is the conclusion; all these are woven into the animals.
स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम्
Whoever thus knows these Revatī Sāmans as woven into the animals becomes possessed of cattle, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not revile the animals—this is the observance.
लोम हिङ्कारस्त्वक्प्रस्तावो माꣳसमुद्गीथोस्थि प्रतिहारो मज्जा निधनमे मङ्गेषु प्रोतम्
Hair is the hiṅkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, marrow is the conclusion; all this is woven into the limbs.
स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा
Whoever thus knows this Yajñāyajñīya Sāman as woven into the limbs becomes possessed of sound limbs, does not falter with any limb, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; for a year, one should not eat marrow—this is the observance, or, one should not eat marrow.
अग्निर्हिङ्कारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेत देवतासु प्रोतम्
Fire is the hiṅkāra, wind is the prastāva, the sun is the udgītha, the stars are the pratihāra, the moon is the conclusion; all this is woven into the deities.
स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाꣳसलोकताꣳसर्ष्टिताꣳसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम्
Whoever thus knows this Rājana Sāman as woven into the deities attains the world, creation, and union with these very deities, attains full lifespan, lives long, becomes great with offspring and cattle, becomes great in fame; one should not revile the Brāhmaṇas—this is the observance.
त्रयी विद्या हिङ्कारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयाꣳसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम्
The threefold Veda is the hiṅkāra, these three worlds are the prastāva, fire, wind, and sun are the udgītha, the stars, birds, and rays are the pratihāra, serpents, Gandharvas, and ancestors are the conclusion; this Sāman is woven into everything.
स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वꣳ ह भवति
Whoever thus knows this Sāman as woven into everything becomes all.