Samaveda

breath.

these are the three vedas the rig veda is speech the yajur veda mind the sama veda breath these are the devas fathers and men the devas are speech the fathers mind men breath These are father, mother, and child.

The father is mind, the mother speech, the child breath.

These are what is known, what is to be known, and what is unknown.

Whosoever looks for the worlds elsewhere than in the self was abandoned by the worlds.

Whosoever looks for the devas elsewhere than in the self was abandoned by the devas.

whosoever looks for creatures elsewhere than in the self was abandoned by the creatures whosoever looks for anything elsewhere than in the self was abandoned by everything this brahman class this kshatra class these worlds these devas these creatures this everything all is that self now as the sounds of a drum when beaten cannot be seized externally by themselves but the sound is seized when the drum is seized or the beater of the drum and as the sounds of a conch shell when blown cannot be seized externally by themselves but the sound is seized when the shell is seized or the blower of the shell and as the sounds of lute when played cannot be seized externally by themselves but the sound is seized when the lute is seized or the player of the lute As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus verily, O Maitreyi, has been breathed forth from this great being what we have as Rig Veda, Yajur Veda, Sama Veda, Adarvangi Rasas, Itihasa, Legends, Purana, Cosmogonis, knowledge the upanishads slokas verses sutras prose rules anuvakyanas glosses vyakyanas commentaries from him alone all these were breathed forth As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, as a lump of salt when thrown into water becomes dissolved into water and could not be taken out again but whatever we taste the water it is salt thus verily o my three does this great being endless unlimited consisting of nothing but knowledge rise from out these elements and vanish again in them when he has departed there is no more knowledge name i say o maithrey thus spoke yajnavalkya then maithrey said here thou hast bewildered me sir when thou sayest that having departed there is no more knowledge but ajnavalkya replied o maitreyi i say nothing that is bewildering this is enough o beloved for wisdom for when there is as it were duality then one sees the other one smells the other one hears the other one salutes the other one perceives the other one knows the other but when the self only is all this how should he smell another How should he see another? How should he hear another? How should he salute another? How should he perceive another? How should he know another? How should he know him, by whom he knows all this? How, O beloved, should he know himself, the knower? Fifth Brahmana this earth is the honey madhu the effect of all beings and all beings are the honey madhu the effect of this earth likewise this bright immortal person in this earth and that bright immortal person incorporated in the body both are madhu he indeed is the same as that self that immortal that brahman that all this water is the honey of all beings and all beings are the honey of this water likewise this bright immortal person in this water and that bright immortal person existing as seed in the body both are madhu he indeed is the same as that self that immortal that brahman that all this fire is the honey of all beings and all beings are the honey of this fire likewise this bright immortal person in this fire and that bright immortal person existing as speech in the body both are madhu he indeed is the same as that self that immortal that brahmana that all this air is the honey of all beings and all beings are the honey of this air likewise this bright immortal person in this air and that bright immortal person existing as breath in the body both are madhu he indeed is the same as that self that immortal that brahman that all this sun is the honey of all beings and all beings are the honey of the sun likewise this bright immortal person in the sun and that bright immortal person existing as the eye in the body both are madhu he indeed is the same as that self that immortal that brahman that all this space thisa the quarters is the honey of all beings and all beings are the honey of this space likewise this bright immortal person in this space and that bright immortal person existing as the ear in the body both are madhu he indeed is the same as that self that immortal that brahman that all this moon is the honey of all beings and all beings are the honey of this moon likewise this bright immortal person in this moon and that bright immortal person existing as mind in the body both are madhu he indeed is the same as that self that immortal that brahman that all this lightning is the honey of all beings and all beings are the honey of this lightning likewise this bright immortal person in this lightning and that bright immortal person existing as light in the body both are madhu he indeed is the same as that self that immortal that brahman that all this thunder is the honey of all beings and all beings are the honey of this thunder likewise this bright immortal person is this thunder and that bright immortal person existing as sound and voice in the body both are madhu he indeed is the same as that self that immortal that brahman that all this ether is the honey of all beings and all beings are the honey of this ether likewise this bright immortal person in this ether and that bright immortal person existing as heart ether in the body both are madhu he indeed is the same as that self that immortal that brahman that all this law dharma is the honey of all beings and all beings are the honey of this law likewise this bright immortal person in this law and that bright immortal person existing as law in the body both are madhu he indeed is the same as that self that immortal that brahman that all this true satyam is the honey of all beings and all beings are the honey of this true likewise this bright immortal person in what is true and what bright immortal person existing as the true in the body both are madhu he indeed is the same as that self that immortal that brahman that all this mankind is the honey of all beings and all beings are the honey of this mankind likewise this bright immortal person in mankind and that bright immortal person existing as man in the body both are madhu he indeed is the same as that self that immortal that brahman that all This Self is the honey of all beings, and all beings are the honey of this Self.

Likewise, this bright immortal person in this Self and that bright immortal person, the Self, both are Madhu.

The essence of speech, the Rig Veda.

The essence of the Rig Veda, the Sama Veda.

The essence of the Sama Veda, the Udgita, which is Aum.

The Udgita Aum is the best of all essences.

The highest, deserving the highest place, the eighth.

This vyana is speech.

Therefore, when we utter speech, we neither breathe up nor down.

speech is rick and therefore when a man utters a rick verse he neither breathes up nor down rick is salmon and therefore when a man utters a salmon verse he neither breathes up nor down salmon is udgitha and therefore when a man sings the udgitha om he neither breathes up nor down and other works also require strength such as the production of fire by rubbing running a race stringing a strong bow are performed without breathing up or down therefore let a man meditate on the udgita om as let a man meditate on the syllables of the udgitha i.e the word udgitha ut is breath prana for by means of breath a man rises ghi is speech for speeches are called gira tha is food for by means of food all subsists ut is heaven gi the sky tha the earth ut is the man gi the air tha the fire ut is the sama veda gi the yajur veda tha the rig veda speech yields the milk which is the milk of speech itself to him who thus knowingly meditates on those syllables of the name of gita he becomes rich in food and able to eat food next follows the fulfilment of prayers let a man thus meditate on the upasaranas i e the objects which have to be approached by meditation let him the udgathri quickly reflect on the sermon with which he is going to praise let him quickly reflect on the rick in which that sermon occurs on the rishi poet by whom it was seen or composed on the devata object which he is going to praise on the metre in which he is going to praise on the tune with which he is going to sing for himself on the quarter of the world which he is going to praise lastly having approached himself his name family etc by meditation let him sing the hymn of praise reflecting on his desire and avoiding all mistakes in pronunciation etc quickly will the desire be then fulfilled to him for the sake of which he may have offered his hymn of praise yeah for which he may have offered his hymn of praise fourth kanda let a man meditate on the syllable om for the udgita is sung beginning with om and this is the full account of the syllable om the devas being afraid of death entered upon the performance of the sacrifice prescribed in the threefold knowledge the three vedas they covered themselves with the metrical hymns because they covered card themselves with the hymns therefore the hymns are called khandas then as a fisherman might observe a fish in the water death observed the devas in the rick yajus and salmon sacrifices and the devas seeing this rose from the rik yajus and saman sacrifices and entered the swara that is the om they meditated on the om when a man has mastered the rigveda he says quite loud om the same when he has mastered the salmon and the yajus this swara is the imperishable syllable the immortal free from fear because the devas entered it therefore they became immortal and free from fear he who knowing this loudly pronounces pranuti that syllable enters the same imperishable syllable the swara the immortal free from fear and having entered it becomes immortal as the devas are immortal fifth kanda the udgita is the pranava the pranava is the udgita and as the udgita is the sun so is the pranava for he the sun goes sounding om him i sang praises to therefore art thou my only one thus said kaushitaki to his son do thou revolve his rays then thou wilt have many sons so much in reference to the devas now with reference to the body let a man meditate on the udgita as the breath in the mouth for he goes sounding om him i sang praises to therefore art thou my only son thus said kaushataki to his son do thou therefore sing praises to the breath as manifold if thou wishes to have many sons he who knows that the udgita is the pranava and the pranava the udgita rectifies from the seat of the hotri priest any mistake committed by the udkari priest in performing the udgita here in performing the udgita sixth khanda the rik veda is this earth the saman veda is fire this saman fire rests on that rik earth therefore the salmon is sung as resting on the rick sa is this earth ama is fire and that makes sama the rick is the sky the salmon air this salmon air rests on that rick sky therefore the salmon is sung as resting on the rick sa is the sky ama the air and that makes sama rick is heaven salmon the sun this salmon sun rests on that rick heaven therefore the salmon is sung as resting on the rick sa is heaven ama the sun and that makes sama rick is the stars salmon the moon this salmon moon rests on that rick stars therefore the salmon is sung as resting on the rick sa is the stars ama the moon and that makes sama rick is the white light of the sun salmon the blue exceeding darkness in the sun this salmon darkness rests on that rick brightness therefore the salmon is sung as resting on the rick sa is the white light of the sun ama the blue exceeding darkness and that makes sama now that golden person who is seen within the sun with golden beard and golden hair golden altogether to the very tips of his nails whose eyes are like blue lotuses his name is ut for he has risen udita above all evil he also who knows this rises above all evil rick and salmon or his joints and therefore he is udgita and therefore he who praises him the ut is called the udgatri the out singer he the golden person called ut is lord of the worlds beyond that sun and of all the wishes of the devas inhabiting those worlds so much with reference to the devas seventh kanda now with reference to the body rick is speech salmon breath this salmon breath rests on that rick speech therefore the salmon is sung as resting on the rick sa is speech ama is breath and that makes sama rick is the eye salmon the self this salmon shadow rests on that rick eye therefore the salmon is sung as resting on the rick sa is the eye ama the self and that makes sama rick is the ear salmon the mind this salmon mind rests on that rick ear therefore the salmon is sung as resting on the rick sa is the ear ama the mind and that makes sama rick is the white light of the eye summon the blue exceeding darkness this sermon darkness rests on the rick brightness therefore the sermon is sung as resting on the rick sa is the white light of the eye ama the blue exceeding darkness and that makes sama now the person who is seen in the eye he is rick he is saman ukta yajus 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 rick and salmon are the joints of the other the name of the one ut is the name of the other 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 veena liar sing him and from him also they obtain wealth he who knowing this sings a sermon sings to both the adi daivata and the adhyatma 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 and he obtains through the other the worlds beneath that and the wishes of men therefore an udgathri priest who knows this may say to the sacrificer for whom he officiates what wish shall i obtain for you by my songs for he who knowing this sings a sermon is able to obtain wishes through his song yeah through his song eighth khanda there were once three men well-versed in udgita silaka salavatya kaikithayana dhalbaya and pravahana gaivali they said we are well-versed in udgita let us have a discussion on udgita they all agreed and sat down Then Pravahana Gaivali said, Sirs, do you both speak first? For I wish to hear what two brahmanas have to say.

These are the three Vedas.

The Rig Veda is speech, the Yajur Veda, mind, the Sama Veda, breath.

These are the Devas, fathers and men.

The Devas are speech, the fathers, mind, men, breath.

Whosoever looks for the worlds elsewhere than in the self was abandoned by the worlds.

Whosoever looks for the devas elsewhere than in the self was abandoned by the devas.

whosoever looks for creatures elsewhere than in the self was abandoned by the creatures whosoever looks for anything elsewhere than in the self was abandoned by everything this brahman class this kshatra class these worlds these devas these creatures this everything all is that self now as the sounds of a drum when beaten cannot be seized externally by themselves but the sound is seized when the drum is seized or the beater of the drum and as the sounds of a conch shell when blown cannot be seized externally by themselves but the sound is seized when the shell is seized or the blower of the shell and as the sounds of lute when played cannot be seized externally by themselves but the sound is seized when the lute is seized or the player of the lute As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus verily, O Maitreyi, has been breathed forth from this great being what we have as Rig Veda, Yajur Veda, Sama Veda, Adarvangi Rasas, Itihasa, Legends, Purana, Cosmogonis, knowledge the upanishads slokas verses sutras prose rules anuvakyanas glosses vyakyanas commentaries from him alone all these were breathed forth As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, as a lump of salt when thrown into water becomes dissolved into water and could not be taken out again but whatever we taste the water it is salt thus verily o my three does this great being endless unlimited consisting of nothing but knowledge rise from out these elements and vanish again in them when he has departed there is no more knowledge name i say o maithrey thus spoke yajnavalkya then maithrey said here thou hast bewildered me sir when thou sayest that having departed there is no more knowledge but ajnavalkya replied o maitreyi i say nothing that is bewildering this is enough o beloved for wisdom for when there is as it were duality then one sees the other one smells the other one hears the other one salutes the other one perceives the other one knows the other but when the self only is all this how should he smell another How should he see another? How should he hear another? How should he salute another? How should he perceive another? How should he know another? How should he know him? By whom he knows all this? How, O beloved, should he know himself, the knower? Fifth Brahmana this earth is the honey madhu the effect of all beings and all beings are the honey madhu the effect of this earth likewise this bright immortal person in this earth and that bright immortal person incorporated in the body both are madhu he indeed is the same as that self that immortal that brahman that all this water is the honey of all beings and all beings are the honey of this water likewise this bright immortal person in this water and that bright immortal person existing as seed in the body both are madhu he indeed is the same as that self that immortal that brahman that all this fire is the honey of all beings and all beings are the honey of this fire likewise this bright immortal person in this fire and that bright immortal person existing as speech in the body both are madhu he indeed is the same as that self that immortal that brahmana that all this air is the honey of all beings and all beings are the honey of this air likewise this bright immortal person in this air and that bright immortal person existing as breath in the body both are madhu he indeed is the same as that self that immortal that brahman that all this sun is the honey of all beings and all beings are the honey of the sun likewise this bright immortal person in the sun and that bright immortal person existing as the eye in the body both are madhu he indeed is the same as that self that immortal that brahman that all this space thisa the quarters is the honey of all beings and all beings are the honey of this space likewise this bright immortal person in this space and that bright immortal person existing as the ear in the body both are madhu he indeed is the same as that self that immortal that brahman that all this moon is the honey of all beings and all beings are the honey of this moon likewise this bright immortal person in this moon and that bright immortal person existing as mind in the body both are madhu he indeed is the same as that self that immortal that brahman that all this lightning is the honey of all beings and all beings are the honey of this lightning likewise this bright immortal person in this lightning and that bright immortal person existing as light in the body both are madhu he indeed is the same as that self that immortal that brahman that all this thunder is the honey of all beings and all beings are the honey of this thunder likewise this bright immortal person is this thunder and that bright immortal person existing as sound and voice in the body both are madhu he indeed is the same as that self that immortal that brahman that all this ether is the honey of all beings and all beings are the honey of this ether likewise this bright immortal person in this ether and that bright immortal person existing as heart ether in the body both are madhu he indeed is the same as that self that immortal that brahman that all

Oh, I have had no luck lately.

That which is true is Brahman.

that which is brahman is light and that which is light is the sun and this sun became the self of that om he divided himself threefold for om consists of three letters a u m through them all this is contained in him as warp and woof for thus it is said meditate on that sun as om join yourself the breath with the self of the sun and thus it has been said elsewhere The Udgita of the Samaveda is the Pranava of the Rigveda, and the Pranava is the Udgita, and thus the sun is Udgita, and he is Pranava, or Om.

For thus it is said, The Udgita, called Pranava, the leader in the performance of sacrifices, the bright, the sleepless, free from old age and death, three-footed, consisting of three letters, A, U, M, and likewise to be known as fivefold, five pranas placed in the cave.

And it is also said, the three-footed brahman has its root upward the branches are ether wind fire water earth c this one aswatha by name the world is brahman and of it that is the light which is called the sun and it is also called the light of that syllable om therefore let him forever worship that breath and sun as manifestations of brahman with the syllable om he alone enlightens us for thus it is said this alone is the pure syllable this alone is the highest syllable he who knows that syllable only whatever he desires is his and thus it has been said elsewhere this om is the sound endowed body of him This is his gender-endowed body, namely, feminine, masculine, neuter.

Ravana had the same problem that in spite of being a great Shivavakta, he was a great Vedadhyayi.

He was a great Samaveda singer.

He was able to please Bhagawan Shiva himself.

He was such a decent, well-educated person.

Bhuvas, the Yajur Veda.

Sava, the Sama Veda.

Therefore, by intercalating these, he does not begin simply with a Rig Yajus or Saman verse.

He does not start with a Rig Yajus or Saman verse.

The mute consonants represent the Rig Veda.

The sibilants, the Ajur Veda.

The vowels, the Sama Veda.

the mute consonants represent the eye the sibilants the ear the vowels the mind the mute consonants represent the up breathing the sibilants the down breathing the vowels the back breathing next comes this divine loot the human body made by the gods the loot made by man is an imitation of it and there is a head of this so there is a head of that loot made by man as there is a stomach of this so there is the cavity in the build of that and there is a tongue of this so there is a tongue in that as there are fingers of this so there are strings of that as there are vowels of this so there are tones of that as there are consonants of this so there are touches of that as this is endowed with sound and firmly strung so that is endowed with sound and firmly strung as this is covered with hairy skin so that is covered with hairy skin Verily, in former times they covered a lute with a hairy skin.

It comes through him.

Rig Veda, Sama Veda, Atharva Veda, Yajur Veda, all manifested through Brahma.

And Krishna thought for his bhakti is necessary that he understands that he comes into a position where he will be able to hold the water of my mercy.

He cannot be too full of himself.