Upaniṣads · Chāndogya 1.7
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Chāndogya 1.7.1
अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते वागेव सा प्राणोऽमस्तत्साम ॥ १.७.१ ॥
Now, concerning the inner dimension (adhyātman): speech is the verse (ṛc), and breath (prāṇa) is the chant (sāman). This chant is established upon that verse; therefore the chant established upon the verse is sung. Speech is indeed that; breath is the sound 'ama'; that is the chant.
Chāndogya 1.7.2
चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते चक्षुरेव सात्मामस्तत्साम ॥ १.७.२ ॥
The eye is the verse (ṛc), and the self (ātman) is the chant (sāman). This chant is established upon that verse; therefore the chant established upon the verse is sung. The eye is indeed that; the self is the sound 'ama'; that is the chant.
Chāndogya 1.7.3
श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते श्रोत्रमेव सा मनोऽमस्तत्साम ॥ १.७.३ ॥
Hearing is indeed the ṛk, and mind is the sāman. This sāman is set upon that ṛk. Therefore the sāman set upon the ṛk is sung. Hearing indeed is that, and mind is 'am'; that is the sāman.
Chāndogya 1.7.4
अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम ॥ १.७.४ ॥
Now, the white radiance of the eye is indeed the ṛk. And the dark blue, and the black beyond it, is the sāman. This sāman is set upon that ṛk. Therefore the sāman set upon the ṛk is sung. Now, the white radiance of the eye is indeed that; it is the ṛk. The dark blue and the black beyond are 'am'; that is the sāman.
Chāndogya 1.7.5
अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ॥ १.७.५ ॥
Now, the person seen within the eye is indeed the ṛk; he is the sāman, the uktha, the yajus, and the brahman. His form is this very form, and what is the form of this is the form of that. The two are the geṣṇau; what is the name is the name.
Chāndogya 1.7.6
स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ॥ १.७.६ ॥
He is this one. He has power over the worlds below this, and over the desires of men. So those who sing on the lute sing of him; therefore they are seekers of wealth and gain.
Chāndogya 1.7.7
अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताꣳ श्चाप्नोति देवकामास्ताꣳ श्च ॥ १.७.७ ॥
Whoever knows this way and sings the sāman sings both; by this very (singing) he attains the worlds beyond, the worlds of those who desire the gods, and attains them.
Chāndogya 1.7.8
अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताꣳ श्चाप्नोति मनुष्यकामाꣳश्च तस्मादु हैवंविदुद्गाता ब्रूयात् ॥ १.७.८ ॥
By this very (knowledge) he also attains the worlds nearer than these, and the worlds of those who desire human (pleasures). Therefore the udgātṛ who knows thus should say:
Chāndogya 1.7.9
कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ॥ १.७.९ ॥
"What desire shall I sing for you?" (the udgātṛ should ask). He indeed is the one able to obtain the fruit of desire-singing who, knowing thus, sings the sāman, sings the sāman.