Saam Veda is considered to be the source from which Indian music has originated.It is said in the Chandogya Upanishad that

YAA RIK TATSAAMA ||

------------------------ (1/3/4)

 

A compilation of richas(shlokas ) is known as "Saama".

RICHI ADHYOODHA SAAMA

------------------------ (1/6/1)

Richas form the basis of Saam.

VAACHAH RIGRASAH RICHAH SAAMARASAH | SAAMNA UDVITHO RASAH ||

The beauty of speech lies in the 'Richas', the beauty of richas lie in the 'Saama' and the beauty of the 'Saama' lies in the individual's capability to sing it.

The richas of Saamaveda are sung in a typical style- the pitch is kept high initially and it is lowered in a gradual manner. The richas of Saama veda when sung in a proper manner has soothing effects on the wavering mind.

None other than Yogeshwar Sri Krishna Himself has eulogised the greatness of Samaveda in the following manner-VEDAANAMA SAAMAVEDO ASMI meaning " Amongst Vedas,I am the Saamaveda."(GEETA 10/22)

Saamaveda comprises of two main parts

(i) Purvarchik (2) Uttararchik

The middle portion in between them is called 'Mahaanaam-nyaarchik',which itself comprises of 10 incantations

Purvarchik itself is sub-divided into 4 sections - Aagneya, Endra,Paavmaan and Aaranya.

The distribution of mantras in each skanda (section ) is as follows -

 

NAME	NO.OF MANTRAS
AAGNEYA	114
ENDRA	352
PAAVMAAN	119
AARANYA	55
MAHANAMNYARCHIK	10
TOTAL	650

There are 21 chapters in the Uttararchik which contain 1225 mantras. All together there are 1875 mantras in the Samaveda.

Initially, the Saamveda had thousands of singing styles, each distinct from the other and most of which became extinct with the passage of time. At present there are few scholars who could recite the richas of Saamveda in the traditionally approved way. Such blessed scholars can still be found in south India,especially in and around Mysore.These scholars mainly come from 3 different schools now famous as Raanaayani,Kauthumi and Jaiminiya.

There are some scholars who are of the belief that most of the richas of Samaveda are in fact extracts from the Rigveda with few exceptions. However,It is worth noticing here, that the recitation styles of both Samaveda and Rigveda are evidently distinct.Vedic sanskrit being a complex language, its meaning and context are susceptible to mis-interpretation particluarly if we try to understand it with the help of modern sanskit grammer, which has undergone a sea change from the vedic times.

In importance,Brahmanas come second only to the Vedas. Amongst the Samvedic Brahmana texts, 'Taandava' and 'Saama-vidhana' are prominent. Taandava Brahmana consists of 25 chapters and hence it is also famously known as 'Panchvisha Brahmana'. It is also called 'Adbhut-Brahmana' because it contains divine thoughts which human mind has ever been able to perceive. Some other Brahmanas related with Samaveda are 'Aarsheya', 'Vansh' and 'Samhitopanishad-Brahmana', etc.

Aaranyaka texts are mainly the extracts of Upanishads. The Aranyaka of Samveda comes under 'Saama-samhita', which is also known as Chhandogya-Aranyak because of the fact that its beautifully metrical richas are sung by Saam-vedi scholars. Amongst the Saamvedic upanishads, the 'Chhandogya-Upanishad' and 'Kenopinshad' are famous. Scholars are of the view that 'Brahmanas', 'Aranyakas' and 'Upanishads' symbolize the 3 'ashramas' of life,Grihastha(householders),Vanprastha(going to the forest) and Sanyasa(Total renunciation).

As it has been already said earlier, the richas of Samaveda being metrical,hence they can be sung. At the time of 'havan', deities are invoked with these mantras. There are specific mantra for the invocation of each vedic deity. The use of all the 7 musical notes adds to the mesmerising effects of the richas of Saamaveda. As mentioned earlier. Indian music owes its origin to Saamveda. Saam Veda holds special significance with respect to the evolution and growth of Indian music. One gets divine peace while listening to the incantations of Saama-Veda.

 

PART ONE : PURVARCHIK

"AAGNEYA KAAND"

(1) AGNIR VRITTRAANI JANGHANAD |

------------------------(4, Samveda)

Agni(fire) destroys the demons (vritras).

Agni here implies Knowledge whereas Vritta 'darkness of ignorance'. Just as Agni by its illumination destroys the darkness, in the same manner we should use 'the fire of knowledge' for the destruction of Kaam(lust), Krodh(anger), Moha(attachments) and Ahamkaar(arrogance)-the five inherrent enemies of a man. The fire of knowledge is capable of destroying these enemies. Ignorance (darkness) can be destroyed by knowledge of self.

(2) AGNE ! NAH DRISHE DEVAH HI ASI |

------------------------(10, SAMAVEDA)

Agni is the deity, who shows us the (right) path.

This self explanatory richa eulogises Agni for his capability to annihilate darkness. As soon as there is light, darkness vanishes and as a result the surroundings become clearly visible. It shows us the right path when it is dark. So, quite rightly Agni has been referred to as the destroyer of darkness and the torch bearer of human beings.

(3) NAH RAYIM VANSATE |

------------------------(22, SAMVEDA)

Agni blesses us with wealth.

Fire was perhaps one of the first natural source of energy which became evident to primitive man. Quite naturally, he was mesmerised by it's power which was both constructive as well as destructive. Man has been exploiting this energy to his advantage since time immemorial. Had it not been for this natural source of energy, all the progress mankind has witnessed would never have been possible. Not a single factory could run without it. Hence, man's mesmerization by Agni is quite understandable and this was the reason it has been rightly eulogised as the giver of wealth.

(4) HEY AGNEY ! MRID, MAHAN ASI |

------------------------(23, SAMAVEDA)

O Agni, Thou are great ! Thou are the giver of happiness !

All of us are aware of the mumltiple uses of Agni. This is why it has been referred to as great and the giver of happiness.

(5) AGNEY ! VISHPATIH RAKSHASAH TAPAANAH |

------------------------(39, Samaveda)

Agni is the protector of the people and the destroyer of demons!

Man has been using fire for constructive purposes since time immemorial. He used it to cook food. Hence, this richa quite aptly proclaims that it has helped mankind to sustain itself. Similarly, Agni is capable of causing destruction of high magnitude if it went out of control. The judicious use of Agni can lead to progress and prosperity whereas its abuse shall lead to sheer destruction and ruin.

(6) HEY AGNEY| SAVITA DEVAHA NA URDHVAHA VAJASYA SANITA |

------------------------(57 Samaveda)

O Agni ! May you rise high like 'Suryadev' and be our provider!

Once again Agni has been eulogised for sustaining mankind. The crops that grow in fields,the fruits that the tree yields are because of sunlight which contains heat-the basic element present in fire. So, this richa is quite right in proclaiming that Agni is our provider.

(7) AGNIH SUVIRYASYA SAUBHAAGASYA ISHE |

------------------------(60, SAMAVEDA)

Agni is the lord of noble valiance and good fortune!

Agni is the one, who bestows all material happiness, destroys all darkness and is the eternal source of energy. When we use this natural power for constructive purposes the mankind get's benefited in mumerous ways.It blesses us with health, wealth and prosperity.

 

(8) HAVISHAA AA JUHOT, MARJAYADHWAM |

------------------------(63, Samveda)

Perform 'havan' with appropriate 'havishya'! May purity prevails everywhere!

'Havan' is an integral part of a yagya ceremony.During the yagya, ghee, aromatic herbs, shrubs are offered to the fire. In vedic times it was believed that the performance of havan helped in making the environment pure. Therefore, this richa exhorts us to perform yagya always by making appropriate offerings into the 'yagya kunda' so that the atmosphere becomes pure.