Samaveda
Samaveda 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 Sama.
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 Samaveda 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 Samaveda."(GEETA 10/22)
Samaveda comprises of two main parts
(1) 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 -
There are 21 chapters in the Uttararchik which contain 1225 mantras. All
together there are 1875 mantras in the Samaveda.
Initially, the Samaveda 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 Samaveda 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 misinterpretation particularly if we try to
understand it with the help of modern Sanskrit grammar, which has undergone a
sea change from the Vedic times.
In importance, Brahman’s come second only to the Vedas. Amongst the Samavedic
Brahman texts, 'Taandava' and 'Saama-Vidhana' are prominent. Taandava Brahman
consists of 25 chapters and hence it is also famously known as 'Panchvisha
Brahman'. It is also called 'Adbhut Brahman' because it contains divine thoughts
which human mind has ever been able to perceive. Some other Brahman’s related
with Samaveda are 'Aarsheya', 'Vansh' and 'Samhitopanishad Brahman', etc.
Aaranyaka texts are mainly the extracts of Upanishads. The Aranyaka of Samaveda
comes under 'Saama-Samhita', which is also known as Chhandogya-Aranyak because
of the fact that its beautifully metrical Richas are sung by Samaveda scholars.
Amongst the Samavedic Upanishads, the 'Chhandogya-Upanishad' and 'Kenopinshad'
are famous. Scholars are of the view that 'Brahman’s', '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 mantras for the invocation of each Vedic deity. The
use of all the 7 musical notes adds to the mesmerising effects of the Richas of
Samaveda. As mentioned earlier. Indian music owes its origin to Samaveda.
Samaveda 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, Samaveda)
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, Samaveda)
Agni blesses us with wealth.
Fire was perhaps one of the first natural sources of energy which became evident
to primitive man. Quite naturally, he was mesmerised by its 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 memorization 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 multiple 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 valance 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 gets benefited in numerous ways. It blesses us with health,
wealth and prosperity.
(8) HAVISHAA AA JUHOT, MARJAYADHWAM | (63, Samaveda)
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.
