athādhyātmam | vāg evark | prāṇaḥ sāma | tad etad etasyām ṛcy adhyūḍhaṃ sāma | tasmād ṛcy adhyūḍhaṃ sāma gīyate | vāg eva sā | prāṇo 'maḥ | tat sāma
Now with reference to the body. Rik is speech, Sâman breath. This Sâman (breath) rests on that Rik (speech). Therefore the Sâman is sung as resting on the Rik. Sâ is speech, ama is breath, and that makes Sâma.
cakṣur evark | ātmā sāma | tad etad etasyām ṛcy adhyūḍhaṃ sāma | tasmād ṛcy adhyūḍhaṃ sāma gīyate | cakṣur eva sā | ātmāmaḥ | tat sāma
Rik is the eye, Sâman the self. This Sâman (shadow) rests on that Rik (eye). Therefore the Sâman is sung as resting on the Rik. Sâ is the eye, ama the self, and that makes Sâma.
śrotram evark | manaḥ sāma | tad etad etasyām ṛcy adhyūḍhaṃ sāma | tasmād ṛcy adhyūḍhaṃ sāma gīyate | śrotram eva sā | mano 'maḥ | tat sāma
Rik is the ear, Sâman the mind. This Sâman (mind) rests on that Rik (ear). Therefore the Sâman is sung as resting on the Rik. Sâ is the ear, ama the mind, and that makes Sâma.
atha yad etad akṣnaḥ śuklaṃ bhāḥ saivark | atha yan nīlaṃ paraḥkṛṣṇaṃ tat sāma | tad etad etasyām ṛcy adhyūḍhaṃ sāma | tasmād ṛcy adhyūḍhaṃ sāma gīyate | atha yad evaitad akṣṇaḥ śuklaṃ bhāḥ saiva sā | atha yan nīlaṃ paraḥkṛṣṇaṃ tad amaḥ | tat sāma
Rik is the white light of the eye, Sâman the blue exceeding darkness. This Sâman (darkness) rests on the Rik (brightness). Therefore the Sâman is sung as resting on the Rik. Sâ is the white light of the eye, ama the blue exceeding darkness, and that makes Sâma.
atha ya eṣo 'ntar akṣiṇi puruṣo dṛśyate saivark | tat sāma | tad uktham | tad yajuḥ | tad brahma | tasya etasya tad eva rūpaṃ yad amuṣya rūpam | yāv amuṣya geṣṇau tau tau goṣṇau | yan nāma tan nāma
Now the person who is seen in the eye, he is Rik, he is Sâman, Uktha, Yagus, Brahman. The form of that person (in the eye) is the same as the form of the other person (in the sun), the joints of the one (Rik and Sâman) are the joints of the other, the name of the one (ut) is the name of the other.
स एष ये चैतस्माद् अर्वाञ्चो लोकास् तेषां चेष्टे मनुष्यकामानां चेति । तद् य इमे वीणायां गायन्त्य् एतं ते गायन्ति । तस्मात् ते धनसनयः
sa eṣa ye caitasmād arvāñco lokās teṣāṃ ceṣṭe manuṣyakāmānāṃ ceti | tad ya ime vīṇāyāṃ gāyanty etaṃ te gāyanti | tasmāt te dhanasanayaḥ
He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vînâ (lyre), sing him, and from him also they obtain wealth.
अथ य एतद् एवं विद्वान् साम गायत्य् उभौ स गायति । सो ऽमुनैव स एष ये चामुष्मात् पराञ्चो लोकास् तांश् चाप्नोति देवकामांश् च
atha ya etad evaṃ vidvān sāma gāyaty ubhau sa gāyati | so 'munaiva sa eṣa ye cāmuṣmāt parāñco lokās tāṃś cāpnoti devakāmāṃś ca
He who knowing this sings a Sâman, sings to both (the adhidaivata and adhyâtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas;
अथानेनैव ये चैतस्माद् अर्वाञ्चो लोकास् तांश् चाप्नोति मनुष्यकामांश् च । तस्माद् उ हैवंविद् उद्गाता ब्रूयात्
athānenaiva ye caitasmād arvāñco lokās tāṃś cāpnoti manuṣyakāmāṃś ca | tasmād u haivaṃvid udgātā brūyāt
And he obtains through the other the worlds beneath that, and the wishes of men. Therefore an Udgâtri priest who knows this, may say (to the sacrificer for whom he officiates);
कं ते कामम् आगायानीति । एष ह्य् एव कामागानस्येष्टे य एवं विद्वान् साम गायति साम गायति
kaṃ te kāmam āgāyānīti | eṣa hy eva kāmāgānasyeṣṭe ya evaṃ vidvān sāma gāyati sāma gāyati
"What wish shall I obtain for you by my songs?" For he who knowing this sings a Sâman is able to obtain wishes through his song, yea, through his song.