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Dear Ramesh Srinivasan

Very interesting questions and also raised at an appropriate time.  I will 
attempt to answer the following:.

"Moreover, in the prayoga assoiated with these tarpaNa mantra-s, we seem>
to differentiate in the manner of pouring water - the first 7 being r^iShi
tIrta, the 8th being brahma tIrtha and the 9th being deva tIrtha. Why this
distinction and what is its origin?"

Adiyen's answers:

The ninth is also a rishi tirtha. Sadasaspati comes under the rishi-varga.  
The following is the pramana: (Parasara smruti ?)

Kanishta, deshi, angushta, Moolaanagram karasyaya
prajapapati pitru braham deva tirthan anukramaath

The water should leave the root of the aforesaid fingers.

Also deva tirtha - upaveetham
Rishi:  Niveetam
Pitru: Niveetham etc  with respect to the Yagnyopaveetham

The basic belief is that the root of each finger represents a node that is 
connected to the different beings such as pitrus, devatas etc.

Hope this clarifies you query to some extent with respaect to this question.


Vijayaraghavan Chakravarthy
Buffalo/NY




>From: "sgopan" <sgopan@xxxxxxxxxxxx>
>Reply-To: ramanujamission@xxxxxxxxxxxxxxx
>To: <tiruvenkatam@xxxxxxxxxxxxxxx>
>CC: "Ponnappan" <Oppiliappan@xxxxxxxxxxxxxxx>,   "Sgt" 
><saranagathi@xxxxxxxxxxxxxxx>, <ramanujamission@xxxxxxxxxxxxxxx>,   "SRS" 
><Srirangasri@xxxxxxxxxxxxxxx>
>Subject: [RamanujaMission] Re: [t'venkatam] kANDa r^iShi-s and their 
>significance
>Date: Thu, 11 Aug 2005 06:41:03 -0400
>
>Sri:
>
>Dear Sri Ramesh Srinivasan :
>
>I will get you answers for some of your questions on
>UpAkarma soon .
>
>Your questions are excellent . That reminds me of the adage
>Rishi Moolam , Nadhi Moolam indicatign the ancient nature of
>Rishi Paramparai .
>
>Meanwhile , I welcome others to resspond to the specific queries .
>There is  indeed  a reasoning behind the various steps of different
>SamskArams .
>
>NamO Veda PurushAya ,
>V.Sadagopan
>
>
>----- Original Message -----
>From: "Ramesh Srinivasan" <ramesh@xxxxxxxxxxxxxxx>
>To: <Oppiliappan@xxxxxxxxxxxxxxx>
>Sent: Tuesday, August 09, 2005 6:46 PM
>Subject: [t'venkatam] kANDa r^iShi-s and their significance
>
>
>
>  Respected elders,
>
>  Every year, during the upAkarma observance, we offer gratitude and homage 
>o
>  the kANDa R^iShi-s associated with our particular veda shAkhA. In
>  particular, for the kR^iShNa yajur veda taittirIya shAkhA, we chant the
>  following mantra-s during the kANDa r^iShi tarpaNam:
>
>         (i) prajApatim   kANDarshim tarpayAmi
>        (ii) sOmam        kANDarshim tarpayAmi
>       (iii) agnim        kANDarshim tarpayAmi
>        (iv) viSvAn devAn kANDarshIn tarpayAmi
>         (v) sAmhitIr devatA upanishadas tarpayAmi
>        (vi) yajnikIr devatA upanishadas tarpayAmi
>       (vii) vAruNIr  devatA upanishadas tarpayAmi
>      (viii) brahmANaGM svayambhuvam tarpayAmi
>        (ix) sadasaspatim tarpayAmi
>
>  It is my understanding that the first four lines above refer to the 4 
>kANDa
>  r^iShi-s - prajApati, soma, agni and vishvedevAH. However, I am unsure
>about
>  the following questions and would be grateful to learn from knowledgable
>  elders in this forum:
>
>  1. BhagavAn veda vyAsa is the compiler and editor of the 4 veda-s. 
>However,
>  the fact that we remember the 4 kANDa r^iShi-s every year during upAkarmA
>  and utsarjana indicates that they must have played a momentous role in 
>the
>  transmission of the veda-s. In addition, between upanayana and vivAha
>  samskAra, every brahmacAri is enjoined to perform the catvAri veda 
>vratAni
>  to propitiate each kANDA r^iShi before commencing the study of the
>  associated saMhitA portion. What is the specific contribution of the 
>kANDa
>  r^iShi-s that earns them this high place of honor in the vaidika
>saMpradAya?
>
>  2. Since the taittirIya saMhitA consists of 7 kANDa-s, what is the 
>division
>  (mapping) of these 7 kANDa-s amongst the 4 kANDa r^iShi-s?
>
>  3. During the upAkarma observance, we perform *nava* kANDa r^iShi arpaNa.
>  Who are the remaining 5 r^iShi-s whom we worship thus? What is the>
>significance of propitiating them?>
>  4. Moreover, in the prayoga assoiated with these tarpaNa mantra-s, we 
>seem>
>to differentiate in the manner of pouring water - the first 7 being r^iShi
>  tIrta, the 8th being brahma tIrtha and the 9th being deva tIrtha. Why 
>this
>  distinction and what is its origin?
>
>  5. We perfrom tarpaNam by wearing the sacred thread as a garland 
>(nivItam).
>  What is the significance behind this?
>
>
>  I would be very grateful for your kind elucidation of this matter. If I
>have
>  erred in my understanding as stated above, I would appreciate being
>  corrected by the esteemed members of this forum.
>
>
>  With respectful namaskAram-s,
>  Ramesh
>
>
>
>

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