Saman

Created by Jijith Nadumuri at 20 Oct 2011 10:31 and updated at 20 Oct 2011 10:31

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa1 2 The essence of all these beings is the Earth. The essence of the Earth is Water. The essence of Water is vegetation. The essence of vegetation is man. The essence of man is speech. The essence of speech is Rik. The essence of Rik is Saman. The essence of Saman is Udgitha.
ChandogyaUpa1 4 Which one is Rik Which one is Saman Which one is Udgitha This is being considered now.
ChandogyaUpa1 5 Speech alone is Rik. Prana is Saman. The syllable Aum is Udgitha. Speech and Prana, (the sources of) Rik and Saman, taken together form a couple.
ChandogyaUpa1 4 That which is speech, even that is Rik. Therefore while one neither breathes out nor breathes in, one pronounces the Rik. That which is Rik, even that is Saman. Therefore, while one neither breathes out nor breathes in, one sings the Saman. That which is Saman, even that is Udgitha. Therefore, while one neither breathes out nor breathes in, one sings the Udgitha.
ChandogyaUpa1 8 Now follows the fulfilment of wishes One should meditate on the objects contemplated. One should reflect upon Saman by means of which one proceeds to sing the Stotra.
ChandogyaUpa1 9 One should reflect upon the Rik in which that Saman occurs, upon the sage by whom it is intuited and upon the deity to whom he proceeds to pray.
ChandogyaUpa1 3 Just as a fisherman would see a fish in Water, so did Death observe the Devas in the (rites connected with) Rik, Saman and Yajus. They, too, knowing this, arose from the Rik, Saman and Yajus, and entered the Svara (the syllable Aum).
ChandogyaUpa1 4 Verily, when one learns the Rik, he loudly pronounces Aum It is the same with Saman and with Yajus. This syllable Aum is indeed Svara; it again is immortality and fearlessness. Having entered into Svara (i.e. having meditated) the Devas became immortal and fearless.
ChandogyaUpa1 1 The Earth is Rik, the fire is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The Earth is sa the fire is ama and that makes Sama
ChandogyaUpa1 2 The sky is Rik, the air is Sama. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The sky is sa the air is ama and that makes Sama
ChandogyaUpa1 3 Heaven is Rik, the sun is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. Heaven is sa the sun is ama and that makes Sama
ChandogyaUpa1 4 The stars are Rik, the moon is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The stars are sa the moon is ama and that makes Sama
ChandogyaUpa1 5 Now, the while light of the sun is Rik, the blue (light) that is extremely dark is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik.
ChandogyaUpa1 8 Rik and Saman are his Two joints. Therefore he is Udgitha. Because the priest is the singer of this ut he is the Udgitha. Moreover, he (this Person called ut controls the worlds which are above that sun, as also the desires of the Devas. This is with reference to the Devas.
ChandogyaUpa1 1 Now (is the meditation) with reference to the body Speech is Rik, Prana is Sama. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. Speech is sa Prana is ama and that makes Sama
ChandogyaUpa1 2 The eye is Rik, the self (reflected in the eye) is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The eye is sa the self is ama and that makes Sama
ChandogyaUpa1 3 The ear is Rik, the mind is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The ear is sa the mind is ama and that makes Sama"
ChandogyaUpa1 4 Now, the white light of the eye is Rik, the blue (light) that is extremely dark is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The white light of the eye is sa the blue (light) that is extremely dark is ama and that makes Sama
ChandogyaUpa1 5 Now, this person who is seen within the eye he indeed is Rik, he is Saman, he is Uktha, he is Yajus, he is the Vedas. The form of this (person seen in the eye) is the same as the form of that (person seen in the sun). His joints are the same as those of the other; his name is the same as that of the other.
ChandogyaUpa1 7 Now he who sings the Saman after knowing the deity Udgitha thus, sings to both. Through that (person in the sun), he (that singer) gets the worlds beyond that sun and also the desired objects of Devas.
ChandogyaUpa1 8,9 Similarly, through this person in the eye, one gets the worlds that are extended below this person, and also the desired objects of men. For this reason, the Udgatir priest who knows thus should ask (the sacrificer) What desire shall I obtain for you by singing the Saman For he alone becomes capable of obtaining desires by singing who knowing thus sings the Saman yea, sings the Saman.
ChandogyaUpa1 4 Silaka( asked), What is the essence of Saman The tune said Dalbhya(). What is the essence of the tune Prana said Dalbhya(). What is the essence of Prana Food said Dalbhya(). What is the essence of food Water said Dalbhya().
ChandogyaUpa1 5 What is the essence of Water That (heavenly world) said Dalbhya(). What is the essence of the world One cannot carry (the Saman) beyond the heavenly world said Dalbhya; we locate the Saman in the world of Heaven, for Saman is praised as Heaven
ChandogyaUpa1 6 Then Silaka Salavatya said to Caikitayana Dalbhya O Dalbhya, your Saman is not indeed established. If someone one were to say, "Your head shall fall down", surely your head would fall down
ChandogyaUpa1 7 Dalbhya() Will you permit me, sir, to learn this of you Learn said Silaka(). What is the essence of that (heavenly) world This Earth said Silaka(), What is the essence of this Earth One cannot carry the Saman beyond this world as its support said Silaka; we locate the Saman in this world as its support, for Saman is extolled as the Earth
ChandogyaUpa2 1 Aum. Surely, the meditation on the whole Saman is good. Anything that is good, people call as Saman, anything that is not good, as Asaman.
ChandogyaUpa2 2 Thus, when people say, He approached him with Saman then they say only this He approached him with a good motive And when they say, He approached him with Asaman then they say only this" He approached him with an evil motive.
ChandogyaUpa2 3 Again, people say Oh, this is Saman for us when it is something good; then they say only this Oh, this is good for us Again, they say, Oh, this is Asaman for us when it is not good; then they say only this
ChandogyaUpa2 4 When one who knows it thus meditates on the Saman as good, all good qualities hasten towards him and serve him.
ChandogyaUpa2 1 Among the worlds one should meditate upon the Saman as fivefold. The Earth is the syllable him, the fire is Prasrava, the sky is Udgitha, the sun is Pratihara, and Heaven is Nidhana. Thus this meditation pertains to the higher worlds.
ChandogyaUpa2 3 The worlds in the ascending and descending lines belong to him. Who, knowing it thus (endowed with the quality of good meditates on the fivefold Saman in the worlds.
ChandogyaUpa2 1,2 One should meditate on the fivefold Saman as rain. The wind that precedes is the syllable him, the cloud that is formed is Prastava, the shower is Udgitha, lightning and thunder are Pratihara, and the ceasing is Nidhana. It rains for him indeed, he causes rain who, knowing it thus, meditates on the fivefold Saman as rain.
ChandogyaUpa2 1 One should meditate on the fivefold Saman in all the Waters. When a cloud gathers, it is the syllable him. When it rains, it is Prastava. Those Waters() that flow to the east, are Udgitha. Those that flow to the west are Pratihara. The ocean is Nidhana.
ChandogyaUpa2 2 He who, knowing it thus, meditates on the fivefold Saman in all the Waters, does not drown in Water and he becomes rich in Water.
ChandogyaUpa2 1 One should meditate on the fivefold Saman as the seasons The spring is the syllable him, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana.
ChandogyaUpa2 2 He, who knowing it thus, meditates on the fivefold Saman in the seasons, him the seasons serve and he becomes rich in seasons.
ChandogyaUpa2 1 One should meditate on the fivefold Saman as the animals. The goats are the syllable him, the sheep are Prastava, the Cows are Udgitha, the Horses are Pratihara, and man is Nidhana.
ChandogyaUpa2 2 He, who knowing it this, meditates on the fivefold Saman in animals, to him animals belong and he becomes rich in animals.
ChandogyaUpa2 1 One should meditate on the progressively higher and better fivefold Saman as the senses; The organ of smell is the syllable him, the organ of speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the mind is Nidhana. Verily, these are progressively higher and better.
ChandogyaUpa2 2 He who knowing it thus, meditates on the fivefold Saman, progressively higher and better, in the senses, to him belong progressively higher and better lives and he wins ever higher and better worlds. So much for (the meditation on) the fivefold Saman.
ChandogyaUpa2 1,2 Next is the meditation on the Seven fold Saman. One should meditate on the Seven fold Saman as speech. Whatsoever in speech is hum that is the syllable him; whatever is pra that is Prastava; whatever is a that is Adi (the first); whatever is ut that is Udgitha; whatever is prati that is Pratihara; whetever is upa that is Upadrava; and whatever is ni that is Nidhana.
ChandogyaUpa2 3 He who knowing it thus, meditates on the Seven fold (whole) Saman as speech, for him speech yields milk i.e. its appropriate benefit, and he becomes rich in food and an eater of food.
ChandogyaUpa2 1 Next, one should meditate upon the Seven fold Saman as the yonder sun. He is the Saman because he is always the same. He is the Saman because he is the same to all, for each one thinks, He faces me, he faces me.
ChandogyaUpa2 2 One should know that all these beings are dependent on him. What he is before rising, that is Himkara. On this, the animals are dependent. As they participate in the Himkara part of this Saman, do they utter him (before sunrise).
ChandogyaUpa2 3 Then, the form of the sun when it has just risen, that is Prastava. On this, men are dependent. As they participate in the Prastava part of this Saman, so are they desirous of praise, direct and indirect.
ChandogyaUpa2 4 And the form of the sun as it appears at the time of the assembling of its rays, that is Adi. On this, the birds are dependent. As they participate in the Adi part of this Saman, so do they hold themselves unsupported in the sky and fly about.
ChandogyaUpa2 5 Next, the form of the sun that appears just at midday, that is Udgitha. On this, the Devas are dependent. As they participate in the Udgitha part of this Saman, so are they the best among the offsprings of Prajapati.
ChandogyaUpa2 6 Next, the form of the sun that appears just after midday and before (the latter part of) afternoon, that is Pratihara. On this, the foetuses are dependent. As they participate in the Pratihara part of this Saman, (so are they held up in the womb) and they do not fall down.
ChandogyaUpa2 7 Next, the form of the sun that appears when it is past afternoon and before sunset, that is Upadrava. On this, the wild animals are dependent. As they participate in the Upadrava part of this Saman, so do they, when they see a man, run away to the Forest, as to a place of safety.
ChandogyaUpa2 8 Now, the form of the sun that appears just after sunset, that is Nidhana. On this, the fathers are dependent. As they participate in the Nidhana part of this Saman, so do people lay them aside.
ChandogyaUpa2 1 Now, verily, one should meditate on the Seven fold Saman, which has all its parts similar, and which leads beyond death. Himkara, has Three syllables; Prastava has Three syllables. So they are equal to each other.
ChandogyaUpa2 4 Nidhana has Three syllables, and this to is equal (to the others). These, indeed, are the twenty Two syllables (of the Seven fold Saman).
ChandogyaUpa2 5,6 He who, knowing this Saman thus (as good), meditates on the Seven fold Saman, which has all its parts similar and which leads beyond death, reaches the sun Death() by the number twenty one; for, counting from this world the yonder sun is verily the twenty first. With the remaining twenty second syllable he conquers the world beyond the sun. That world is of the nature of bliss, and is free from misery. (That is), he obtains victory over the sun, and then a victory still higher becomes his, who meditates on the Seven fold Saman.
ChandogyaUpa2 1 The mind is Himkara, speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the Prana is Nidhana. This is the Gayatra Saman woven in (the Prana and) the senses.
ChandogyaUpa2 2 He who thus knows this Gayatra Saman as woven in (the Prana and) the senses, becomes the possessor of perfect senses, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should be high minded.
ChandogyaUpa2 1 One rubs, that is Himkara. The smoke is produced, that is Prastava. It blazes, that is Udgitha. The embers are formed, that is Pratihara. It goes down, that is Nidhana. It is completely extinguished, that is Nidhana. This is the Rathantara Saman woven in fire.
ChandogyaUpa2 2 He who thus knows this Rathantara Saman as woven in fire becomes radiant with the holy effulgence born of sacred wisdom, is endowed with good appetite and reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should neither sip nor spit facing the fire.
ChandogyaUpa2 1,2 The Vamadevya Saman is woven in a couple. He who thus knows this Vamadevya Saman as woven in a couple becomes one of the couple and procreates. He reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not despise any woman.
ChandogyaUpa2 1 The rising sun is Himkara; the risen sun is Prastava; the midday sun is Udgitha; the sun in the afternoon is Pratihara, and the setting sun is Nidhana. This is the Brihat Saman woven in the sun.
ChandogyaUpa2 2 He who thus knows this Brihat Saman as woven in the sun becomes refulgent and endowed with good appetite, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not find fault with the burning sun.
ChandogyaUpa2 1 The white clouds gather, that is Himkara. The (rain bearing) cloud is formed, that is Prastava. It rains, that is Udgitha. It flashes and thunders, that is Pratihara. It ceases, that is Nidhana. This is the Vairupa Saman woven in the rain cloud.
ChandogyaUpa2 2 He who thus knows this Virupa Saman as woven in the rain cloud acquires cattle of handsome and manifold forms, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not find fault with the rain cloud when it rains.
ChandogyaUpa2 1 The spring is Himkara, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana. This is the Vairaja Saman woven in the seasons.
ChandogyaUpa2 2 He who thus knows this Vairaja Saman as woven in the seasons shines with offspring, cattle and the holy effulgence born of sacred wisdom, reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the seasons.
ChandogyaUpa2 1 The Earth is Himkara, the sky is Prastava, Heaven is Udgitha, the quarters are Pratihara, and the ocean is Nidhana. This is the Sakvari Saman woven in the worlds.
ChandogyaUpa2 2 He who thus knows this Sakvari Saman woven in the worlds, becomes the possessor of the worlds, reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the worlds.
ChandogyaUpa2 1 The goats are Himkara, the sheep are Prastava, the Cows are Udgitha, the Horses are Pratihara, and man is Nidhana. This is the Revati Saman woven in the animals.
ChandogyaUpa2 2 He who thus knows this Revati Saman woven in the animals, becomes the possessor of animals, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, great also with fame. His holy vow is that he should not find fault with animals.
ChandogyaUpa2 1 The hair is Himkara, the skin is Prastava, the flesh is Udgitha, the bone is Pratihara, and the marrow is Nidhana. This is the Yajnayajniya Saman woven in the limbs of the body.
ChandogyaUpa2 2 He who thus knows this Yajnayajniya Saman, woven in the limbs of the body, is endowed with all the limbs, and is not crippled in any limb; he reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not eat fish and meat for a year, or rather, he should not eat fish and meat at all.
ChandogyaUpa2 1 Agni is Himkara, Vayu is Prastava, the Sun is Udgitha, the Stars are Pratihara, and the Moon is Nidhana. This is the Rajana Saman woven in the deities.
ChandogyaUpa2 2 He who knows thus knows this Rajana Saman woven in the deities, abides in the same world or gets the same prosperity as these very deities or attains union with them; he reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the Brahmanas.
ChandogyaUpa2 3,4 Before the commencement of the morning chant, the sacrificer sits down behind the Garhapatya fire, facing the north and sings the Saman sacred to the Vasus (O Agni), open the door of this world that we may see you for obtaining the Kingdom.
ChandogyaUpa2 7,8 Before the starting of the midday libation, the sacrificer sits down behind the Agnidhriya fire, facing the north, and sings the Saman sacred to the Rudras (O Agni), open the door of the region of the sky that we may see you for obtaining the sovereignty of the sky.
ChandogyaUpa2 11,13 Before beginning the third libation, the sacrificer sits down behind the Ahavaniya fire, facing the north, and sings the Saman sacred to the Adityas and the one sacred to the Visvadevas (O Agni), open the door of the region of Heaven that we may see you for obtaining the sovereignty of Heaven This is the Saman sacred to the Adityas. Next is the one sacred to the Visvadevas; (O Agni), open the door of the region of Heaven that we may see you for obtaining the supreme sovereignty.
ChandogyaUpa4 2 He brooded on these Three deities. From them thus brooded upon, he extracted their essences the Riks from fire, the Yajus mantras from air, and the Saman from the sun.
ChandogyaUpa4 6 And if the sacrifice is rendered defective on account of the Samans, then with the Mantra Svah Svaha (the Brahman priest) should offer an oblation to the Ahavaniya fire. Thus verily, through the essence of the Samans, through the virility of the Saman, he makes good the injury of the sacrifice in respect of the Samans.

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