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.
तदेष श्लोको यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति
This is the verse: 'Whatever is fivefold, three by three, there is nothing greater or higher than these.'
यस्तद्वेद स वेद सर्वꣳसर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम्
Whoever knows that, knows all; all directions bring him tribute; one should meditate, 'I am all this'—this is the observance, this is the observance.
विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत्
In the vinardi melody of the Sāman, one seeks cattle: among the deities, the udgītha belongs to Agni, the anirukta to Prajāpati, the nirukta to Soma, the gentle and smooth to Vāyu, the smooth and strong to Indra, the krauñca to Bṛhaspati, the apadhvānta to Varuṇa. One should honor all these, but the vāruṇa alone should be avoided.
अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत
One should sing for the gods with the thought, 'May I attain immortality,' for the ancestors with 'May I attain svadhā,' for humans with 'May I attain hope,' for animals with 'May I attain grass and water,' for the sacrificer with 'May I attain the heavenly world,' and for oneself with 'May I attain food.' Meditating on these with a focused mind, one should praise without negligence.
सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात्
All the notes are the forms of Indra; all the heats are the forms of Prajāpati; all the touches are the forms of Death. If someone is questioned about the notes, one should reply, 'I have taken refuge in Indra; he will answer you.'
अथ यद्येनमूष्मसूपालभेत प्रजापतिꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनꣳ स्पर्शेषूपालभेत मृत्युꣳ शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात्
If someone is questioned about the heats, one should reply, 'I have taken refuge in Prajāpati; he will look after you.' If someone is questioned about the touches, one should reply, 'I have taken refuge in Death; he will consume you.'
सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति
All the notes should be described as resonant and powerful, saying, 'I dedicate strength to Indra.' All the heats should be described as foremost, unrepelled, and manifest, saying, 'I dedicate the self to Prajāpati.' All the touches should be described as subtle and not firmly established, saying, 'I withdraw the self from Death.'
त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसꣳस्थोऽमृतत्वमेति
There are three pillars of righteousness: sacrifice, study, and giving—the first; austerity—the second; and the third is living as a student in the teacher’s house, fully dedicating oneself. All these lead to virtuous worlds, but one established in Brahman attains immortality.
प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति
Prajāpati heated the worlds, and from those that were heated, the threefold knowledge flowed forth. He heated that, and from what was heated, these syllables flowed forth: bhūḥ, bhuvaḥ, svaḥ.
तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदꣳसर्वमोंकार एवेदꣳ सर्वम्
He heated those, and from what was heated, the syllable oṃ arose. Just as by a peg all leaves are held together, so by oṃ all speech is held together. Oṃ alone is all this; oṃ alone is all this.