तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति; तस्य वै वागेव प्रतिष्ठा, वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयते; अन्न इत्यु हैक आहुः ॥ २७ ॥
tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati; tasya vai vāgeva pratiṣṭhā, vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate; anna ityu haika āhuḥ || 27 ||
27. He who knows the support of this Sāman (vital force) gets a resting place. Speech (certain parts of the body) is indeed its support. For resting on speech is the vital force thus chanted. Some say, resting on food (body).
Similarly, in order to enjoin meditation on another feature of the vital force, viz. its support, the text says: He who knows the support of this Sāman, i.e. speech, on which the Sāman rests, gets a resting place. The result is aptly in accordance with the meditation, for the Śruti says, ‘(One becomes) exactly as one meditates upon Him’ (Ś. X. v. 2. 20). As before, when one has been tempted by a mention of the result and wants to hear what that support is, the scripture says: Speech is indeed the support of the Saman. ‘Speech’ here means the different parts of the body such as the root of the tongue; those are the support. This is explained by the text: For resting on speech, i.e. the root of the tongue and other places, is the vital force thus chanted, assumes the form of a chant. Therefore speech is the support of the Sāman. Some say, it is chanted resting on food. It is but proper to say that the vital force rests on this. Since this latter view is also unexceptionable, one should meditate at his option upon either speech or food as the support of the vital force.