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This sacrifice deserves special attention (particularly regarding this question) because in this sacrifice different Vedas are enlisted along with the entities to whom these Veda wereare to be presented during sacrificial offerings.

Day 4, the kingship is with Soma Vaiśhravan, the subjects are the Apsarasas and Āṅgirasa Veda is to be recited.

Day 10, IndraIndra is the king, Gods are the subject and SāmavedaSāmaveda is to be recited.

Here we can clearly see — in a comparative manner — as to why the Sāmaveda of the considered special among all Vedic literature. They wereare reserved for the most worshipable Indra.

Later, due to the rise of non-Vedic entities, like Krishna, a desperate attempt iswas made to accord him the same position nay even higher than that of Indra in the post-Vedic literature.

The roots of many different “Vibhuti”Vibhutis of Krishna as enumerated in Chapter 10 of Gita, especially those related to Vedic words, can be traced back to the Vedic literature in a CONTEXT!

This sacrifice deserves special attention (particularly regarding this question) because in this sacrifice different Vedas are enlisted along with the entities to whom these Veda were presented during sacrificial offerings.

Day 4, the kingship is with Soma Vaiśhravan, the subjects are the Apsarasas and Āṅgirasa Veda is recited.

Day 10, Indra is the king, Gods are the subject and Sāmaveda is to be recited.

Here we can clearly see — in a comparative manner — as to why the Sāmaveda of the considered special among all Vedic literature. They were reserved for the most worshipable Indra.

Later, due to the rise of non-Vedic entities, like Krishna, a desperate attempt is made to accord him the same position nay even higher than that of Indra in the post-Vedic literature.

The roots of many different “Vibhuti” of Krishna as enumerated in Chapter 10 of Gita, especially those related to Vedic words, can be traced back to the Vedic literature in a CONTEXT!

This sacrifice deserves special attention (particularly regarding this question) because in this sacrifice different Vedas are enlisted along with the entities to whom these Veda are to be presented during sacrificial offerings.

Day 4, the kingship is with Soma Vaiśhravan, the subjects are the Apsarasas and Āṅgirasa Veda is to be recited.

Day 10, Indra is the king, Gods are the subject and Sāmaveda is to be recited.

Here we can clearly see — in a comparative manner — as to why the Sāmaveda of the considered special among all Vedic literature. They are reserved for the most worshipable Indra.

Later, due to the rise of non-Vedic entities, like Krishna, a desperate attempt was made to accord him the same position nay even higher than that of Indra in the post-Vedic literature.

The roots of many different Vibhutis of Krishna as enumerated in Chapter 10 of Gita, especially those related to Vedic words, can be traced back to the Vedic literature in a CONTEXT!

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Krishna is calling himself Sāmaveda among the Veda because of an attempt to usurp the authority of Vedic God Indra.

A random picking from the Vedic Scriptures to justify the glorification of Krishna in relation to Sāmaveda is a misdirected attempt because it lacks a context. It fails to show the comparative nature of the Sāmaveda with other Vedic literature which forms a natural basis to the question presented before us.

Therefore, such an attempt to connect Sāmaveda with Krishna cannot be considered well-thought and consequently not a convincing answer.

Even the random skimming through the Ṛg Veda leaves the reader with no doubt that Indra is the primary God that the seers of the Vedas have revealed to us!

This continues further wherein prayers are made to Indra for help and for prosperity. The verses of the Sāmaveda are used to glorify Indra. This is evident from a description in the Śatapatha Brāhmaṇa, wherein 10-day sacrifice has been described in full detail.

This sacrifice deserves special attention (particularly regarding this question) because in this sacrifice different Vedas are enlisted along with the entities to whom these Veda were presented during sacrificial offerings.

Therefore, the reader can see, in the context, a comparative use of the Vedic literature for sacrificial purposes.

Kāṇda 13, Chapter 4, Brāhmaṇa 3 (13.4.3.3 cf.) of the Śatapatha deals with this 10-day sacrifice.

Day 1, the King is Manu Vaivasvata, the subjects are mortal humans and the Vedas to be recited is Ṛg Veda.

मनुर्वैवस्वतो राजेत्याह तस्य मनुष्या विशस्त इम आसत इत्यश्रोत्रिया गृहमेधिन उपसमेता भवन्ति तानुपदिशत्यृचो वेदः सोऽयमित्यृचां सूक्तं व्याचक्षाण इवानुद्रवेद्वीणागणगिन उपसमेता भवन्ति तानध्वर्युः सम्प्रेष्यति वीणागणगिन इत्याह पुराणैरिमं यजमानं राजभिः साधुकृद्भिः संगायतेति तं ते तथा संगायन्ति तद्यदेनमेवं संगायन्ति पुराणैरेवैनं तद्राजभिः साधुकृद्भिः सलोकं कुर्वन्ति

Day 2, Yama Vaivasvata is the king, the manes are the subject and the Yajur Veda is to be recited.

अथ श्वो भूते द्वितीयेऽहन् एवमेवैतासु सावित्रीष्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै **होतरित्येवाध्वर्युर्यमो वैवस्वतो राजेत्याह ** तस्य पितरो विशस्त इम आसत इति स्थविरा उपसमेता भवन्ति तानुपदिशति यजूंषि वेदः सोऽयमिति यजुषामनुवाकं व्याचक्षाण इवानुद्रवेदेवमेवाध्वर्युः सम्प्रेष्यति न प्रक्रमान्जुहोति

Day 3, the King is Varuṇa Aditya, Gandharvas are the subject and Ātharvaṇa Veda is to be recited.

अथ तृतीयेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युर्वरुण आदित्यो राजेत्याह तस्य गन्धर्वा विशस्त इम आसत इति युवानः शोभना उपसमेता भवन्ति तानुपदिशत्यथर्वाणो वेदः सोऽयमित्यथर्वणामेकं पर्व व्याचक्षाण इवानुद्रवेदेवमेवाध्वर्युः सम्प्रेष्यति न प्रक्रमान्जुहोति

Day 4, the kingship is with Soma Vaiśhravan, the subjects are the Apsarasas and Āṅgirasa Veda is recited.

अथ चतुर्थेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युः सोमो वैष्णवो राजेत्याह तस्याप्सरसो विशस्ता इमा आसत इति युवतयः शोभनाः उपसमेता भवन्ति ता उपदिशत्यङ्गिरसो वेदः सोऽयमित्यङ्गिरसामेकं पर्व व्याचक्षाण इवानुद्रवेत्। एवमेवाध्वर्युः संप्रेष्यति। न प्रक्रमान् जुहोति।

Day 5, Kādraveya is the King, serpents are the subject and Sarpa Vidyā Veda is to be recited.

अथ पञ्चमेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युरर्बुदः काद्रवेयो राजेत्याह तस्य सर्पा विशस्त इम आसत इति सर्पाश्च सर्पविदश्चोपसमेता भवन्ति तानुपदिशति सर्पविद्या वेदः सोऽयमिति सर्पविद्याया एकं पर्व व्याचक्षाण इवानुद्रवेत्। एवमेवाध्वर्युः संप्रेष्यति। न प्रक्रमान् जुहोति।

Day 6, Kubera is the king, Rāksasas are the subject and Devajana Vidyā Veda is to be recited.

अथ षष्ठेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युः कुबेरो वैश्रवणो राजेत्याह तस्य रक्षांसि विशस्तानीमान्यासत इति सेलगाः पादकृत उपसमेता भवन्ति तानुपदिशति देवजनविद्या वेदः सोऽयमितिदेवजनविद्याया एकं पर्व व्याचक्षाण इवानुद्रवेत्। एवमेवाध्वर्युः संप्रेष्यति। न प्रक्रमान् जुहोति।

Day 7, Dhānva is the king, Asuras are the subject and Māyā Veda is to be recited.

अथ सप्तमेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युरसितो धान्वो राजेत्याह तस्यासुरा विशस्त इम आसत इति कुसीदिन उपसमेता भवन्ति तानुपदिशति माया वेदः सोऽयमिति कांचिन्मायां कुर्यादेवमेवाध्वर्युः सम्प्रेष्यति न प्रक्रमान्जुहोति

Day 8, Samadas is the king, fish are the subjects and Itihāsa Veda is to be recited.

अथाष्टमेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युर्मत्स्यः साम्मदो राजेत्याह तस्योदकेचरा विशस्त इम आसत इति मत्स्याश्च मत्स्यहनश्चोपसमेता भवन्ति तानुपदिशतीतिहासो वेदः सोऽयमिति कंचिदितिहासमाचक्षीतैवमेवाध्वर्युः सम्प्रेष्यति न प्रक्रमान्जुहोति

Day 9, Tārkshya Vaipaśyati is the king, birds are the subject and Purāna Veda is to be recited.

अथ नवमेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युस्तार्क्ष्यो वै पश्यतो राजेत्याह तस्य वयांसि विशस्तानीमान्यासत इति वयांसि च वायोविद्यिकाश्चोपसमेता भवन्ति तानुपदिशति **पुराणं वेदः ** सोऽयमिति किंचित्पुराणमाचक्षीतैवमेवाध्वर्युः सम्प्रेष्यति न प्रक्रमान्जुहोति

Day 10, Indra is the king, Gods are the subject and Sāmaveda is to be recited.

अथ दशमेऽहन् एवमेवैतास्विष्टिषु संस्थितास्वेषैवावृदध्वर्यविति हवै होतरित्येवाध्वर्युर्धर्म इन्द्रो राजेत्याह तस्य देवा विशस्त इम आसत इति श्रोत्रिया अप्रतिग्राहका उपसमेता भवन्ति तानुपदिशति सामानि वेदः सोऽयमिति साम्नां दशतं ब्रूयादेवमेवाध्वर्युः सम्प्रेष्यति न प्रक्रमान्जुहोतीति

This episode clearly shows the use of different Vedas in the sacrificial arena. Furthermore, it also shows that the final sacrificial offerings are reserved for Indra. Such offerings to Indra were done with the chants of Sāmaveda. Many of the sacrifices of the Brāhmaṇa and the Samhitā also support this fact.

Here we can clearly see — in a comparative manner — as to why the Sāmaveda of the considered special among all Vedic literature. They were reserved for the most worshipable Indra.

Later, due to the rise of non-Vedic entities, like Krishna, a desperate attempt is made to accord him the same position nay even higher than that of Indra in the post-Vedic literature.

The roots of many different “Vibhuti” of Krishna as enumerated in Chapter 10 of Gita, especially those related to Vedic words, can be traced back to the Vedic literature in a CONTEXT!

Unsurprisingly, the result of a sincere Svadhyaya of Veda AS IT IS will open many more perspectives.