In living ritual practice, Samavedic chanting tends to appear in two broad settings: the more complete Vedic fire sacrifices and the more condensed forms of temple and domestic worship. In the larger yajñas, especially those that preserve the older śrauta pattern, specialist Sāmavedic priests are invited to sing the sāmans at carefully prescribed moments. Their role is not merely to “recite” text but to render specific mantras in melodic form, with attention to pitch, intonation, and the characteristic musical movement that defines Sāma chanting. These chants accompany offerings into the fire and other key ritual actions, so that sound, gesture, and intention move together. In such contexts, particular sāmans are chosen according to the type of sacrifice and the deities being invoked, and the chanting is coordinated with the timing of oblations. Even when the full classical framework is not present, many homa ceremonies still preserve a shortened pattern in which Samavedic melodies are sung during the central offerings.

In temple worship and household pūjā, the incorporation of Samavedic material is usually more selective and symbolic, yet it remains significant for those who value continuity with the Vedic heritage. Priests trained in Sāmaveda may begin or punctuate daily worship with brief Sāma-style invocations, or they may render familiar mantras in a more melodic, elongated pattern influenced by Sāma intonation. In some temples, especially where ritual music is prominent, abbreviated versions of classical sāmans are sung alongside other liturgical elements, and devotional songs may reflect Sāma melodic patterns. Group recitation of simplified or selected verses allows lay participants to share in the atmosphere created by these chants, even if they do not master the full complexity of the tradition. In domestic settings, recordings of Samavedic chanting are sometimes used to support pūjā when trained chanters are not available, though this is generally regarded as a secondary substitute for live, lineage-based recitation.

Alongside direct ritual use, there is a strong emphasis on preservation and transmission, which in turn shapes how these chants enter contemporary ceremonies. Traditional Veda schools and guru–śiṣya lineages continue to train students in both the textual and musical dimensions of Sāmaveda, preparing them to serve as ritual specialists in yajñas and temple worship. Community workshops and group chanting sessions introduce basic Sāma structures to a wider circle of practitioners, often in simplified forms that can be integrated into regular devotional life. In many places, therefore, Samavedic chanting functions both as an active ritual instrument and as a living link to an older sacrificial vision, carried forward through careful training, selective adaptation, and the shared experience of sacred sound.