SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
SrI vishNu sahasra nAmam - Slokam 106. nAma 987. sAma-gAtanaH.
987. sAma-gAyanaH ? a) He before Whom the sAma hymns are sung.
b) He Who sings the sAma gAna Himself.
c) He Who is the final resort for those who sing the
sAma gAna.
om sAma-gayanAya namaH.
The word sAma is derived from the root so ? antaHkarmaNi ? to
destroy, to bring to an end. By application of the uNAdi sUtra 4.152
(sAtibhyAm manin maniNau), the word sAma is obtained, meaning `that
which is appeasing'. The word also refers to the sAma veda. The
word gAyana means `singer' (derived from the root gai ? Sabde ? to
sing, and the pANini sUtra 3.1.153 ? NyuT ca). sAma-gAyana means one
who sings the sAma, and sAma-gAyaNaH means One Who has the singers of
sAma hymns.
a) SrI BhaTTar uses the above interpretation and explains the nAma
as "One Who has the mukta-s or the Released souls singing the sAma
hymns in praise of Him once they have attained Him" ? sva-prApti
madhu pAnena "hAvu hAvu hAvu" iti sAmAni gAyamAno muktaH asya asti
iti sAma-gAyanaH. He gives the quote from taittirIya Upanishad ?
"etat sAma gayannAste" ? (The released soul or mukta) will be
singing this sAma chant?.
SrI kRshNa datta bhAradvAj refers us to a passage in SrImad
bhAgavatam where the description is given about bhagavAn being
worshipped through the sAma gAna chanting:
yam brahmA rudrendra varuNa marutaH stunvanti divyaiH stavaiH
vedaiH sA'nga pada kramopanishadaiH gAyanti yam
sAmagAH |
dhyAnAvasthita tad-gatena manasA paSyanti yam yoginaH
yasyAntam na viduH surAsura gaNA devAya tasmai
namaH || (12.13.1)
"Our obeisance to Him who is worshipped by the likes of brahmA,
rudra, indra, and marut-s through the best of praises, through veda-s
chanted systematically with their a'nga-s and karma-s, whose praise
is sung by those who sing the sAma gAna, who is seen through the
concentrated meditation of the yogi-s, and whose infinite nature is
beyond realization by the deva-s and asura-s, and Who is ever
resplendent".
Among the four veda-s, sAma veda is given special emphasis by Lord
kRshNa:
vedAnAm sAma vedo'smi devAnAmasmi vAsavaH |
indriyANAm manaScAsmi bhUtAnAm asmi cetanA || (gItA
10.22)
"Of the veda-s I am sAma veda. Of gods, I am indra. Of sense-organs
I am the manas. Of living beings, I am consciousness".
b) Sri Sa'nkara attributes the singing of the sAman to kaNNan
Himself, and interprets the nAma as "One Who sings the sAma gAnam" ?
sAmAni gAyanti iti sAma-gAyanaH. SrI rAdhAkRshNa SAstri comments
that the brahma j~nAni sings the sAma gAnam in the excitement of his
realization, and Lord kRshNa in His incarnation sang in the flute the
peaceful and all-quieting sAma gAnam, and hence He is sAma-gAyanaH.
c) SrI satyadevo vAsishTha derives the interpretation for the nAma by
looking at the nAma as sAma + ga+ ayanaH.
Those who sing the sAma veda are called sAma-gAH. SAmagAnAm ayanam =
ASrayaH paramo lakshayaH sAmagAyanaH ? He Who is the final goal of
those who sing the sAma is sAmagAyanaH.
SrI raghunAtha tIrtha explains the nAma as "yaj~na vinASakAn
rAkshasAn syati hinasti iti sAma | gIyante asmin iti gAyanaH |
sAmAni stotra viSeshAH gIyante asmin iti sAma-gAyanaH | - "Extolled
by special hymns of praises for His acts of killing the demons who
ruin the performance of the sacrifice".
-dAsan kRshNamAcAryan
(To be continued)
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