1
Om. Meditation on the whole of the Saman is good. Whatever is good, people say it is Saman; and whatever is not good, people say it is not Saman.

2
Thus people say: "He approached him with Saman," that is to say, "He approached him in a becoming manner." Again they say: "He approached him without Saman," that is to say, "He approached him in an unbecoming manner."

3
And they also say: "Truly this is Saman for us," that is to say, "It is good for us," when it is good. Again, they say: "Truly this is not Saman for us," that is to say, "It is not good for us," when it is not good.

4
He who, knowing this, meditates on the Saman as good-all good qualities will approach him quickly, ay, they will accrue to him.

1
One should meditate on the fivefold Saman as the five worlds.
The syllable Him is the earth, the Prastava fire, the Udgitha the sky, the Pratihara the sun, the Nidhana heaven. This is with reference to the ascending order.

2
Now with reference to the descending order:
The syllable Him is heaven, the Prastava the sun, the Udgitha the sky, the Pratihara fire, the Nidhana the earth.

3
The worlds in the ascending and descending orders belong to him who, knowing this, meditates on the fivefold Saman as the worlds.

1
One should meditate on the fivefold Saman as rain. The syllable Him is the wind that blows from the east, the Prastava is the cloud that forms, the Udgitha is what rains, the Pratihara is the lightning and the thunder.

2
The Nidhana is the cessation. It rains for him whenever he desires and he brings rain for others even when there is no rain who, knowing this, meditates on the fivefold Saman as rain.

1
One should meditate on the fivefold Saman in all the waters. When the clouds gather, that is the syllable Him; when it rains, that the Prastava; the rivers which flow to the east, these are the Udgitha; the rivers which flow to the west, these are the Pratihara; the ocean is Nidhana.

2
He does not die in water and he becomes rich in water who, knowing this, meditates on the fivefold Saman in all the waters.

1
One should meditate on the fivefold Saman as the seasons. The syllable Him is the spring, the Prastava the summer, the Udgitha the rainy season, the Pratihara the autumn, the Nidhana the winter.

2
The seasons belong to him and he becomes rich in seasons who, knowing this, meditates on the fivefold Saman as the seasons.

1
One should meditate on the fivefold Saman in animals. The syllable Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara horses, the Nidhana man.

2
Animals belong to him as objects of enjoyment and he becomes rich in animals who, knowing this, meditates on the fivefold Saman in animals.

1
One should meditate on the fivefold Saman, which is the most excellent, as the pranas (senses). The syllable Him is smell (i.e. the nose), the Prastava speech (the tongue), the Udgitha sight (the eye), the Pratihara hearing (the ear), the Nidhana the mind. These are each greater than the preceding.

2
The most excellent objects belong to him, nay, he conquers the most excellent worlds who, knowing this, meditates on the fivefold Saman, which is the most excellent, as the senses.

1
Now for the sevenfold Saman:
One should meditate on the sevenfold Saman in speech. When there is the syllable Hum in speech, that is the syllable Him; likewise Pra is the Prastava, A is the Adi.

2
Ud is the Udgitha, Pra the Pratihara, Upa the Upadrava, Ni the Nidhana.

3
For him speech yields milk, which is the milk of speech and he becomes rich in food and the eater of food who, knowing this, meditates on the sevenfold Saman in speech.

1
One should meditate on the sevenfold Saman as yonder sun. The sun is the Saman because he is always the same (sama). He is the Saman because he makes everyone cherish the same thought: "He faces me," "He faces me."

2
One should know that all beings depend upon him (i.e. the sun). What he is before his rising is the syllable Him. The animals depend upon it (i.e. Him). Therefore the animals say "Him" before the sunrise, for they partake of the syllable Him of the Saman (sun).

3
What he (the sun) is just after he has risen, that is the Prastava. Men depend upon it. Therefore men love praise (prastuti) and eulogy, for they partake of the Prastava of that Saman.

4
What he is when the rays go forth, that is the Adi. Birds depend upon It. Therefore birds hold themselves without support in the sky and fly about, for they partake of the Adi of that Saman.

5
What he is just at midday, that is the Udgitha. The devas (gods) are dependent upon it. Therefore they are the best of the offspring of Prajapati, for they partake of the Udgitha of that Sa man.

6
What he is after midday and before afternoon, that is the Pratihara. The foetuses depend upon it. Therefore they are held in the womb after being conceived and do not fall, for they partake of the Pratihara of the Saman.

7
What he is after the afternoon and before sunset, that is the Upadrava. The animals of the forest depend upon it. Therefore they run (upadravanti) to the forest and their caves when they see a man, for partake of the Upadrava of that Saman.

8
What he is just after the sunset, that is the Nidhana. The Manes depend upon it. Therefore they put them (i.e. the Manes) down (nidadhati), for they partake of the Nidhana of that Saman.
Thus a man meditates on the sevenfold Saman as the sun.

1
Next one should meditate on the sevenfold Saman which has a uniform number of syllables and which leads beyond death: The word Himkara has three syllables, the word Prastava has three syllables.
Hence they are equal (sama).

2
The word Adi has two syllables and the word Pratihara has four syllables. If we take one syllable from Pratihara and join to Adi, they become equal (sama).

3-4
The word Udgitha has three syllables and the word Upadrava has four syllables. With three and three syllables they should be equal. One syllable being left out, it becomes trisyllabic. Hence the equality (sama).
The word Nidhana has three syllables; therefore it is equal. These make twenty-two syllables of the sevenfold Saman.

5
With twenty-one syllables he reaches the sun; for the sun is the twenty-first from here. With the twenty-second he conquers what is beyond the sun; that plane is blessed and free from grief.

6
He obtains here victory over the sun (death); and to him comes victory higher than the victory over the sun who, knowing this, meditates on the sevenfold Saman which has a uniform number syllables and which leads beyond death, yea, who meditates upon the sevenfold Saman.

Continued...

1
The syllable Him is the mind, the Prastava speech, the Udgitha sight, the Pratihara hearing, the Nidhana breath (the prana). This is the Gayatra Saman, as interwoven in the five pranas.

2
He who thus knows this Gayatra Saman interwoven in the pranas preserves his sense-organs intact, reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him who meditates on the Gayatra Saman the injunction is: "Be high-minded."

1
The rubbing of the fire-sticks is the syllable Him; the rising of smoke is the Prastava; the burning is the Udgitha; the forming of embers is the Pratihara; the going out is the Nidhana. This is the Rathantara Saman as interwoven in fire.

2
He who thus knows this Rathantara Saman as interwoven in fire becomes radiant with the light of Brahman and endowed with a good appetite; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do sip water or spit before the fire."

1
A man's beckoning to a woman is the syllable Him; his gratifying her is the Prastava; his lying with her is the Pratihara; his spending time with her is the Nidhana; and the finishing of the sexual act is also the Nidhana. This is the Vamadevya Saman as interwoven in sexual intercourse.

2
He who thus knows the Vamadevya Saman as interwoven in sexual intercourse does not suffer from the pang of separation and procreates from every intercourse; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not reject a woman who comes to you seeking intercourse".

1
The rising of the sun is the syllable Him; the risen sun is the Prastava; the midday sun is the Udgitha; the afternoon sun is Pratihara; the setting sun is the Nidhana. This is the Brihat Saman as interwoven in the sun.

2
He who thus knows the Brihat Saman as interwoven in the becomes radiant and endowed with a good appetite; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the burning sun."

1
The gathering of the mists is the syllable Him; the forming of clouds is the Prastava; the raining is the Udgitha; the flashing and thundering are the Pratihara; the ceasing of the rain is the Nidhana. This is the Vairupa Saman as interwoven in the clouds.

2
He who thus knows the Vairupa Saman as interwoven in the clouds obtains cattle of various forms and of beautiful form; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the rain."

1
The syllable Him is the spring, the Prastava the summer, the Udgitha the rainy season, the Pratihara the autumn, the Nidhana the winter. This is the Vairaja Saman as interwoven in the seasons.

2
He who thus knows the Vairaja Saman as interwoven in the seasons shines through children, cattle and the light of Brahman; he reach the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the seasons."

1
The syllable Him is the earth, the Prastava the sky, the Udgitha heaven, the Pratihara the quarters, the Nidhana the sea. This is the Sakvari Saman as interwoven in the worlds.

2
He who thus knows the Sakvari Saman as interwoven in the worlds becomes the possessor of the worlds; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the worlds."

1
The syllable Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara horses, the Nidhana man. This is the Revati Saman interwoven in animals.

2
He who thus knows these Revati Samans as interwoven in animals becomes the possessor of animals; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry animals."

1
The syllable Him is hair, the Prastava skin, the Udgitha flesh, the Pratihara bone, the Nidhana marrow. This is the Yajnayajniya Saman as interwoven in the members of the body.

2
He who thus knows the Yajnayajniya Saman as interwoven in the members of the body becomes possessed of limbs; he is not crippled in any limb, he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "For one year do not eat meat" or ''Do not eat meat at all."

1
The syllable Him is fire, the Prastava air, the Udgitha the sun, the Pratihara the stars, the Nidhana the moon. This is the Rajana Saman as interwoven in the gods.

2
He who thus knows the Rajana Saman as interwoven in the gods obtains the same world as the gods, acquires the same prosperity as theirs and realizes union with them; he reaches the full length of lives brightly, becomes great in children and cattle, great in fame. him the injunction is: "Do not decry the brahmins."

1
The syllable Him is the three Vedas; the Prastava is these three worlds; the Udgitha is fire (Agni), air (Vayu) and the sun (Aditya); the Pratihara is the stars, the birds and the rays; the Nidhana is the serpents, the gandharvas and the Manes. This is the Saman as interwoven in everything.

2
He who thus knows this Saman as interwoven in everything becomes everything.

3
On this there is the following verse: "There are the fivefold three. Greater than these or besides these there is nothing.

4
He who knows this, knows everything. All regions bring him gifts.

1
An Udgatri priest thinks thus: "I choose the deep-sounding note of the Saman, which is good for the cattle and which belongs to fire (Agni). The undefined note belongs to Prajapati, the defined note to Soma (the moon), the soft and smooth note to Vayu (the air), the smooth and strong note to Indra, the heron-like note to Brihaspati and dull note to Varuna." Let a man cultivate all these, avoiding, however, the note of Varuna.

2
A man should sing, wishing that by his song he may secure immortality for the gods: "May I obtain by my song oblations (svadha) for the Manes, hope for men, grass and water for cattle, heaven for the sacrificer and food for myself." Thus reflecting on all these in his mind, he (the udgatri priest) should chant the praises without making mistakes in pronunciation etc.

3
All vowels belong to the different parts of Indra's body, all sibilants to Prajapati, all consonants to Mrityu (death). If someone should reprove him (i.e. the udgatri priest who knows this) regarding the pronunciation of vowels, let him say: "I went to Indra for my refuge when pronouncing my vowels. He will answer you."

4
And if someone should reprove him for his sibilants, let him say: "I went to Prajapati for my refuge. He will smash you."
And if someone should reprove him for his consonants, let him say" I went to Mrityu for my refuge. He will burn you to ashes."

5
All vowels should be pronounced with resonance and strength and with the thought on the part of the singer: "May I impart strength to Indra (the prana)." All the sibilants should be pronounced full-without being swallowed or thrown out and with the thought: "May I give myself to Prajapati." All consonants should be pronounced slowly and without mixing them with the others and with the thought: "May I withdraw myself from death."

1
There are three divisions of dharma: Sacrifice, study and charity form the first. Austerity is the second. Dwelling in the house of the teacher as a brahmacharin, always mortifying the body in the house of the teacher, is the third. All those who practise these dharmas attain the worlds of the virtuous. But one who is established in Brahman obtains Immortality.

2
Prajapati brooded on the worlds. From them, thus brooded upon, there was revealed in his heart the threefold knowledge. He brooded on it and from it, thus brooded upon, there issued forth these syllables: Bhuh, Bhuvah and Svah.

3
He brooded on them (the three syllables) and from them, thus brooded upon, there issued forth Om. As all leaves are held together by a midrib, so is all speech held together by Om (brahman). Om is all thus, yea, On is all this.

1-2
The expounders of Brahman (i.e. the Vedas) ask: "Since the morning oblation belongs to the Vasus, the midday oblation to the Rudras and the third (i.e. evening) oblation to the Adityas and the Visve-devas,
"Where, then, is the world of the sacrificer?" He who does not know this, how can he perform the sacrifice? Only he who knows should perform it.

3-4
Before beginning the morning chant, the sacrificer, sitting behind the Garhapatya Fire and facing the north, sings the Saman addressed to the Vasus:
"O Fire! Open the door of the earth-world. Let us see thee, that we may rule this earth.

5-6
Then the sacrificer offers an oblation, reciting thus: "Adoration to Agni, who dwells in the earth-world! Secure this world for me, the sacrificer. That is the world for the sacrificer.
"I, the sacrificer, will go thither when this life is over. Svaha!"
Afterwards the sacrificer chants: "Cast away the bolt of the earth-world." Having said this, he rises. To him the Vasus offer the world connected with the morning oblation.

7-8
Before beginning the midday oblation, the sacrificer, sitting behind the Dakshina Fire and facing the north, sings the Saman addressed to the Rudras:
"O Fire! Open the door of the sky-world. Let us see thee, that we may rule wide in the sky-world."

9-10
Then the sacrificer offers an oblation, reciting thus: "Adoration to Vayu, who dwells in the sky-world! Secure this world for me, the sacrificer. That is the world for the sacrificer.
"I, the sacrificer, will go thither when this life is over. Svaha!"
Afterwards the sacrificer chants: "Cast away the bolt of the sky-world." Having said this, he rises. To him the Rudras offer the world connected with the midday oblation.

11-13
Before beginning the third (i.e. evening) oblation, the sacrificer, sitting behind the Ahavaniya Fire and facing the north, sings the two Samans addressed to the Adityas and the Visve-devas:
"O Fire! Open the door of the heaven-world. Let us see thee, that we may rule supreme in heaven." This is addressed to the Adityas.
Next the Saman addressed to the Visve-devas: "O Fire! Open the door of the heaven-world. Let us see thee, that we may rule supreme in heaven."

14-15
Then the sacrificer offers an oblation, reciting thus: "Adoration to Adityas and the Visve-devas, who dwell in the heaven-world! Secure this world for me, the sacrificer. That is the world for the sacrificer.
"I, the sacrificer, will go thither when this life is over. Svaha!
Afterwards the sacrificer chants: "Cast away the bolt of the heaven-world." Having said this, he rises.

16
To him the Adityas and the Visve-devas offer the world connected with the third oblation. He (the sacrificer) who knows this knows the measure of the sacrifice, yea, he knows it.

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