sāma-veda

см. ifc

the Sama Veda

veda

N. of certain celebrated works which constitute the basis of the first period of the Hindū religion (these works were primarily three, viz.
1. the Ṛig-veda,
2. the Yajur-veda
<of which there are, however, two divisions seeﾠ taittirīya-saṉhitā, vājasaneyi-saṉhitā>,
3. the Sāma-veda;
these three works are sometimes called collectively trayī,
« the triple Vidyā» orﾠ « threefold knowledge», but the Ṛig-veda is really the only original work of the three, andﾠ much the most ancient
<the oldest of its hymns being assigned by some who rely on certain astronomical calculations to a period between 4000 andﾠ 2500 B.C., before the settlement of the Āryans in India;
andﾠ by others who adopt a different reckoning to a period between 1400 andﾠ 1000 B.C., when the Āryans had settled down in the Panjāb>;
subsequently a fourth Veda was added, called the Atharva-veda, which was probably not completely accepted till after Manu, as his law-book often speaks of the three Vedas-calling them trayambrahmasanātanam, « the triple eternal Veda»,
but only once XI, 33 mentions the revelation made to Atharvan andﾠ Aṇgiras, without, however, calling it by the later name of Atharva-veda;
each of the four Vedas has two distinct parts,
viz. 1. Mantra, i.e. words of prayer andﾠ adoration often addressed either to fire orﾠ to some form of the sun orﾠ to some form of the air, sky, wind etc.,
andﾠ praying for health, wealth, long life, cattle, offspring, victory, andﾠ even forgiveness of sins, andﾠ 2. Brāhmaṇa, consisting of Vidhi andﾠ Artha-vāda,
i.e. directions for the detail of the ceremonies at which the Mantras were to be used andﾠ explanations of the legends etc. connected with the Mantras
< seeﾠ brāhmaṇa, vidhi>, both these portions being termed ṡruti, revelation orally communicated by the Deity, andﾠ heard but not composed orﾠ written down by men <cf. I. W. 24 etc.. >,
although it is certain that both Mantras andﾠ Brāhmaṇas were compositions spread over a considerable period, much of the latter being comparatively modern;
as the Vedas are properly three, so the Mantras are properly of three forms,
1. Ṛic, which are verses of praise in metre, andﾠ intended for loud recitation;
2. Yajus, which are in prose, andﾠ intended for recitation in a lower tone at sacrifices;
3. Sāman., which are in metre, andﾠ intended for chanting at the Soma orﾠ Moon-plant ceremonies, the Mantras of the fourth orﾠ Atharva-veda having no special name;
but it must be borne in mind that the Yajur andﾠ Sāma-veda hymns, especially the latter, besides their own Mantras, borrow largely from the Ṛig-veda;
the Yajur-veda andﾠ Sāma-veda being in fact not so much collections of prayers andﾠ hymns as special prayer- andﾠ hymn-books intended as manuals for the Adhvaryu andﾠ Udgātṛi priests respectively < seeﾠ yajur-veda, sāma-veda>;
the Atharva-veda, on the other hand, is, like the Ṛig-veda, a real collection of original hymns mixed up with incantations, borrowing little from the Ṛig andﾠ having no direct relation to sacrifices, but supposed by mere recitation to produce long life, to cure diseases, to effect the ruin of enemies etc.;
each of the four Vedas seems to have passed through numerous Ṡākhās orﾠ schools, giving rise to various recensions of the text, though the Ṛig-veda is only preserved in the Ṡākala recension, while a second recension, that of the Bhāshkalas, is only known by name;
a tradition makes Vyāsa the compiler andﾠ arranger of the Vedas in their present form:
they each have an Index orﾠ Anukramaṇī <q.v.>, the principal work of this kind being the general Index orﾠ Sarvânukramaṇī <q.v.>;
out of the Brāhmaṇa portion of the Veda grew two other departments of Vedic literature, sometimes included under the general name Veda,
viz. the strings of aphoristic rules, called Sūtras <q.v.>,
andﾠ the mystical treatises on the nature of God andﾠ the relation of soul andﾠ matter, called Upanishad. <q.v.>, which were appended to the Āraṇyakas <q.v.>, andﾠ became the real Veda of thinking Hindūs, leading to the Darṡanas orﾠ systems of philosophy;
in the later literature the name of « fifth Veda» is accorded to the Itihāsas orﾠ legendary epic poems andﾠ to the Purāṇas, andﾠ certain secondary Vedas orﾠ Upa-vedas <q.v.> are enumerated;
the Vedâṇgas orﾠ works serving as limbs < for preserving the integrity> of the Veda are explained under vedâ̱ṅga below:
the only other works included under the head of Veda being the Pariṡishṭas, which supply rules for the ritual omitted in the Sūtras;
in the Bṛihad-āraṇyaka Upanishad. the Vedas are represented as the breathings of Brahmā., while in some of the Purāṇas the four Vedas are said to have issued out of the four mouths of the four-faced Brahmā. andﾠ in the Vishṇu-Purāṇa the Veda andﾠ Vishṇu are identified) RTL. 7 etc.. IW. 5; 24 etc.. ;
N. of the number « four» VarBṛS. ; Srutabh.;
2) m. (fr. 3. vid) finding, obtaining, acquisition ( seeﾠ su-v-);
property, goods ĀṡvGṛ. ;
vedá

4) m. N. of a pupil of Āyoda MBh. ;
(ā) f. N. of a river VP. ;
5) feeling, perception ṠBr. ;
= vṛitta (v.l. vitta) L. (cf. 2. veda)
- वेदकर्तृ
- वेदकविस्वामिन्
- वेदकार
- वेदकारणकारण
- वेदकुम्भ
- वेदकुशल
- वेदकौलेयक
- वेदगत
- वेदगर्भ
- वेदगर्व
- वेदगाथ
- वेदगाम्भीर्य
- वेदग्न्प्त
- वेदगुप्ति
- वेदगुह्य
- वेदघोष
- वेदचक्षुस्
- वेदजननी
- वेदज्ञ
- वेदतत्त्व
- वेदतत्त्वार्थ
- वेदतात्पर्य
- वेदतैजस
- वेदत्रय
- वेदत्रयी
- वेदत्व
- वेददक्षिणा
- वेददर्शन
- वेददर्शिन्
- वेददल
- वेददान
- वेददीप
- वेददीपिका
- वेददृष्ट
- वेदधर
- वेदधर्म
- वेदधारण
- वेदध्वनि
- वेदनाद
- वेदनिघण्टु
- वेदनिधि
- वेदनिन्दक
- वेदनिन्दा
- वेदनिन्दिन्
- वेदनिर्घोष
- वेदपठितृ
- वेदपथ
- वेदपथिन्
- वेदपददर्पण
- वेदपदस्तव
- वेदपाठ
- वेदपाठक
- वेदपाठिन्
- वेदपादरामायण
- वेदपादशिवस्तोत्र
- वेदपादस्तव
- वेदपादस्तोत्र
- वेदपारग
- वेदपारायणविधि
- वेदपुण्य
- वेदपुरुष
- वेदप्रकाश
- वेदप्रदान
- वेदप्रपद्
- वेदप्रवाद
- वेदप्लाविन्
- वेदफल
- वेदबाहु
- वेदबाह्य
- वेदबीज
- वेदब्रह्मचर्य
- वेदब्राह्मण
- वेदभाग
- वेदभाष्य
- वेदमन्त्र
- वेदमय
- वेदमातृ
- वेदमातृका
- वेदमालि
- वेदमाहात्म्य
- वेदमित्र
- वेदमुख
- वेदमुण्ड
- वेदमूर्ति
- वेदमूल
- वेदयज्ञ
- वेदरक्षण
- वेदरहस्य
- वेदरात
- वेदराशि
- वेदलक्षण
- वेदलक्षणसूत्रवृत्ति
- वेदवचन
- वेदवत्
- वेदवदन
- वेदवाक्य
- वेदवाद
- वेदवादिन्
- वेदवास
- वेदवाह
- वेदवाहन
- वेदवाह्य
- वेदविक्रयिन्
- वेदविचार
- वेदवित्त्व
- वेदविद्
- वेदविद्या
- वेदविद्वस्
- वेदविप्लावक
- वेदविलासिनी
- वेदविहित
- वेदवृत्त
- वेदवृद्ध
- वेदवेदाङ्ग
- वेदवैनाशिका
- वेदव्यास
- वेदव्रत
- वेदव्रतिन्
- वेदशब्द
- वेदशाखा
- वेदशास्त्र
- वेदशिर
- वेदशिरस्
- वेदशीर्ष
- वेदश्रवस्
- वेदश्री
- वेदश्रुत
- वेदश्रुति
- वेदसंस्थित
- वेदसंहिता
- वेदसंन्यास
- वेदसंन्यासिक
- वेदसंन्यासिन्
- वेदसमर्थन
- वेदसमाप्ति
- वेदसम्मत
- वेदसम्मित
- वेदसार
- वेदसूक्तभाष्य
- वेदसूत्र
- वेदस्तुति
- वेदस्पर्श
- वेदस्मृता
- वेदस्मृति
- वेदस्मृती
- वेदस्वामिन्
- वेदहीन

sāma-vedá

N. of one of the three principal Vedas ( seeﾠ veda;
it contains a number of verses orﾠ stanzas nearly all of which < except about 78> occur in the Ṛig-veda andﾠ which, modified in various ways, are chanted, mostly, by the Udgātṛi priests at Soma sacrifices;
the Saṃhitā of the Sāma-veda consists of two parts;
the first, called Arcika < orﾠ Purviccika orﾠ Chando-grantha>, contains 585 verses disjoined from their proper sequence in the Ṛig-veda andﾠ arranged in 59 Daṡatis orﾠ decades, which again are subdivided into Prapāṭhakas andﾠ Ardha-prapāṭhakas;
the second, called Uttarârcika orﾠ Uttarā-grantha, contains 1225 verses, alsoﾠ chiefly from the Ṛik-saṃhitā, but less disjointed than in the first part, andﾠ arranged in nine Prapāhakas with Ardha-prapāṭhakas, mostly, however, grouped in triplets;
the directions for the formation of Sāmans orﾠ chants out of these verses are carefully laid down in the Gānas orﾠ manuals for chanting, two of which, viz. the Geya-gāna andﾠ Āraṇya-g, are a directory for the Ārcika portion, andﾠ two, viz. Ūha-gāna andﾠ Ūhya-gāna, for the Uttarârcikā;
in Mn. I, 23 the Sāma-veda is described as drawn forth from the sun;
in IV, 124 it is described as having a special reference to the Pitṛis orﾠ deceased ancestors, andﾠ its sound is therefore said to possess a kind of impurity, whereas the Ṛig-veda has the gods for his objects andﾠ the Yajurveda men;
the Sāma-veda is said to possess 8 Brāhmaṇas < seeﾠ brāhmaṇa> Br. ṠāṇkhṠr. etc.. IW. 25 ;
- cchala n. - paritishṭa n. - rahasya n. - rahasyôpanishad f. N. of wks.;
- rāj m. N. of Vishṇu Pañcar. ;
- vid mfn. familiar with the ShaḍvBr-veda;
- ṡikshā f. N. of a Ṡikshā;
- sāra m. N. of Vishṇu Pañcar. ;
-dâ̱ntaga mfn. one who has gone through the ShaḍvBr-veda MBh. ;
-dâ̱rtha m. -dâ̱rtha-prakāṡa m. N. of wks.;
- dīya-rudrī f. - dīya-raudra-vidhi m. - dôpanishad f. N. of wks.

sāma-vidhāna

- brāhmaṇa n. N. of a Brāhmaṇa of the Sāma-veda ( andﾠ alsoﾠ called sāma-vidhi)

sāma-gāyaka

sāma-pariṡishṭa

sāma-pavitra

sāma-rāga

ṡā́khā

a limb of the body, arm orﾠ leg Suṡr. ;
a finger Naigh. II, 5 ;
the surface of the body Car. ;
a door-post VarBṛS. (cf. dvāra-ṡ-);
the wing of a building MārkP. ;
a division, subdivision MBh. BhP. ;
the third part of an astrological Saṃhitā ( alsoﾠ - khā-skandha, m.) VarBṛS. ;
a branch orﾠ school of the Veda (each school adhering to its own traditional text andﾠ interpretation;
in the Caraṇa-vyūha, a work by Ṡaunaka treating of these various schools, five Ṡākhās are enumerated of the Ṛig-veda, viz. those of the Ṡākalas, Bāshkalas, Āṡvalāyanas, Ṡāṇkhāyanas, andﾠ Māṇḍukāyanas;
forty-two orﾠ forty-four out of eighty-six of the Yajur-veda, fifteen of which belong to the Vājasaneyins, including those of the Kāṇvas andﾠ Mādhyaṃdinas;
twelve out of a thousand said to have once existed of the Sāma-veda andﾠ nine of the Atharva-veda;
of all these, however, the Ṛig-veda is said to be now extant in one only, viz. the Ṡākala-ṡākhā, the Yajur-veda in five andﾠ partially in six, the Sāma-veda in one orﾠ perhaps two, andﾠ the Atharva-veda in one:
although the words caraṇa andﾠ ṡākhā are sometimes used synonymously, yet caraṇa properly applies to the sect orﾠ collection of persons united in one school, andﾠ ṡākhā to the traditional text followed, as in the phrase ṡākhāmadhīte, he recites a particular version of the Veda) Prāt. Mn. MBh. etc.;
a branch of any science Car. ;
a year Ṡrīkaṇṭh. ;
= pakshâ̱ntara L. ;
= antika L. ;
- शाखाकण्ट
- शाखाङ्ग
- शाखाचङ्क्रमण
- शाखाचन्द्रन्याय
- शाखाद
- शाखादण्ड
- शाखाध्येतृ
- शाखानगर
- शाखानगरक
- शाखान्तग
- शाखान्तर
- शाखान्तरीय
- शाखापवित्र
- शाखापशु
- शाखापित्त
- शाखापुर
- शाखापुरी
- शाखापुष्पपलाशवत्
- शाखाप्रकृति
- शाखाबाहु
- शाखाभृत्
- शाखाभेद
- शाखामय
- शाखामृग
- शाखाम्ला
- शाखारण्ड
- शाखारथ्या
- शाखावात
- शाखाविलीन
- शाखाशिफा
- शाखाश्रय
- शाखासमान
- शाखास्थ
- शाखास्थि

ud-gīthá

(especially of the exact Sāma-veda without the additions, the office of the Udgātṛi)
AV. XI, 7, 5; XV, 3, 8 TS. ṠBr. Lāṭy. etc.. ;
the second part of the Sāma-veda;
N. of a son of Bhuva VP. ;
of a son of Bhūman (the same?) BhP. ;
of a commentator of Vedic texts Sāy. ;
the syllable om (the triliteral name of God) L.

mahā́-nāman

(mahā́-nāmnī) f. N. of a Pariṡishṭa of the Sāma-veda Cat. ;
pl. (scil. ṛicas)
N. of 9 verses of the Sāma-veda beginning with the words vidāmaghavan AV. VS. Br. etc.. ;
- mṇī-vrata n. a religious observance in which the Mahā-nāmnī verses are recited Saṃskārak.

1

agní-shṭomá

N. of a protracted ceremony orﾠ sacrifice (forming one of the chief modifications, < saṉsthās> of the Jyotishṭoma offered by one who is desirous of obtaining heaven;
the performer is a Brahman who maintains the sacred fire, the offering is the Soma, the deities to whom, the offering is made are Indra etc., the number of priests required is 16, the ceremonies continue for five, days);
a mantra orﾠ kalpa connected with the Agnishṭoma L. ;
( agnishṭoma) - yājin mfn. one who has performed the Agnishṭoma;
- sád mfn. performing the Agnishṭoma;
- sádya n. the performance of Agnishṭoma ṠBr. ;
- sāmá m. andﾠ - samán n. the passage of the Sāma-veda chanted at the Agnishṭoma;
- hotra n. title of a Vedic text

ārcika

(am) n. N. of the Sāma-veda

ṛig-yajuḥ-sāma-veda

- din mfn. conversant with the above three Vedas

mahā́-sama

vedôdaya

N. of Sūrya orﾠ the Sun (from whom the Sāma-veda is said to have proceeded;
cf. Mn. I, 23) L.