The present volume is an unabridged edition of the Samaveda, part of a five volume set of the complete Veda Samhitas. Each Veda has been proofed and all Sanskrit terms updated and synced between versions. An index is provided at the close of each volume for all Sanskrit terms that were left untranslated. -- Volumes available in this set: 1. Rigveda 978-1542459075; 2. White Yajurveda 978-1542459105; 3. Black Yajurveda 978-1542462525; 4. Samaveda 978-1542463379; 5. Atharvaveda 978-1542464222. -- A single volume edition of all Vedas is also available: 978-1541294714 - - From the foreword: The Vedas (from the root vid, "to know," or "divine knowledge") are the most ancient of all the Hindu scriptures. There were originally three Vedas-the Laws of Manu always speaks of the three, as do the oldest (Mukhya) Upanishads-but a later work called the Atharvaveda has been added to these, to now constitute the fourth. The name Rigveda signifies "Veda of verses," from rig, a spoken stanza; Samaveda, the "Veda of chants," from saman, a song or chant; Yajurveda, the "Veda of sacrificial formulas," from yajus, a sacrificial text. The Atharvaveda derives its name from the sage Atharvan, who is represented as a Prajapati, the edlest son of Brahma, and who is said to have been the first to institute the fire-sacrifices. The complex nature of the Vedas and the array of texts associated with them may be briefly outlined as follows: "The Rig-Veda is the original work, the Yajur-Veda and Sama-Veda in their mantric portions are different arrangements of its hymns for special purposes. The Vedas are divided into two parts, the Mantra and Brahmana. The Mantra part is composed of suktas (hymns in verse); the Brahmana part consists of liturgical, ritualistic, exegetical, and mystic treatises in prose. The Mantra or verse portion is considered more ancient than the prose works; and the books in which the hymns are collected are called samhitas (collections). More or less closely connected with the Brahmanans (and in a few exceptional cases with the Mantra part) are two classes of treatises in prose and verse called Aranyaka and Upanishad. The Vedic writings are again divided into two great divisions, exoteric and esoteric, the former called the karma-kanda (the section of works) and the latter the jnana-kanda (section of wisdom)." (Encyclopedic Theosophical Glossary) The great antiquity of the Vedas is sufficiently proven by the fact that they are written in such an ancient form of Sanskrit, so different from the Sanskrit now used, that there is no other work like them in the literature of this "eldest sister" of all the known languages, as Prof. Max Muller calls it. Only the most learned of the Brahman Pundits can read the Vedas in their original. Furthermore, the Vedas cannot be viewed as singular works by singular authors, but rather as compilations, assembled over a great and unknown period of time. "Almost every hymn or division of a Veda is ascribed to various authors. It is generally believed that these subdivisions were revealed orally to the rishis or sages whose respective names they bear; hence the body of the Veda is known as sruti (what was heard) or divine revelation. The very names of these Vedic sages, such as Vasishtha, Visvamitra, and Narada, all of which belong to men born in far distant ages, shows that millennia must have elapsed between the different dates of their composition." (Encyclopedic Theosophical Glossary) It is generally agreed that the Vedas were finally arranged and compiled around fourteen centuries before our era; but this interferes in no way with their great antiquity, as they are acknowledged to have been long taught and passed down orally, perhaps for thousands of years, perhaps for far longer, before being finally compiled and recorded (the latter is traditionally said to have occurred on the shores of Lake Manasarovara, beyond the Himalayas).

This is an introduction to philosophy but with a difference. Through out the book metaphysical issues are shown to be rooted in the history of philosophy. At the same time the author`s tratment of each issues leads right into the contemporary situation. Philosophy can scarcely be defined,the author says, but philosophizing can be `shown`. The various section of the book show in a fresh way what such philosophizing can be like.

The Sanskrit Alphabet consists of 56 Letters. There are Vowels, Semivowels, Row Class Consonants, Sibilants and the Aspirate. The Alphabet is called अक्षरम् in Sanskrit. Each letter is clearly enunciated with correct movement of the Tongue. Nasals lend a distinct twang and the Vedic chants are a delight to hear because of Accented Vowels. Reading an Avagraha, Ayogavaha, Visarga and Anusvara is properly explained as all the letters of the Alphabet are laid out threadbare. A section on Unicodes and Typesetting in Devanagari with fonts and keyboard IME supporting Vedic Extensions adds relevant value. While reading Vedic Texts, we notice some letters, characters and symbols that are in addition to the standard Sanskrit Alphabet. These characters are the accent marks, sandhi symbols, additional letters and punctuation, that are found in Vedic Sanskrit. There are various samhita recensions of the Veda manuscripts available today, and they differ in the usage of accents and symbols, and also in the enunciation while chanting aloud. Each ashram and gurukul and pundit or scholar needs to be aware of the tone and pitch during recitation and chanting of the Vedas. Even university professors and researchers delving into the Vedas need to be aware of the correct meaning and application of these verses. Furthermore, as we move from offset printing and metal type setting to the computer and smartphone era, this book serves as an invaluable resource. This book builds upon our popular title "The Sanskrit Alphabet". Infused with manuscript passages from the Satapatha Brahmana, Vajasaneyi Madhyandina Samhita, Samaveda and Krishna Yajurveda to illustrate Vedic Symbols. A useful and complete book for the novice, the amateur or the Scholar.