RE: [RamanujaMission] [t'venkatam] kANDa r^iShi-s and their significance

[Guest guest]

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

 

 

 

 

>"sgopan" <sgopan

>

><tiruvenkatam>

>CC: "Ponnappan" <Oppiliappan>, "Sgt"

><saranagathi>, <>, "SRS"

><Srirangasri>

>[RamanujaMission] Re: [t'venkatam] kANDa r^iShi-s and their

>significance

>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

>

>

>-

>"Ramesh Srinivasan" <ramesh

><Oppiliappan>

>Tuesday, August 09, 2005 6:46 PM

>[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

>

>

>

>

 

_______________

On the road to retirement? Check out MSN Life Events for advice on how to

get there! http://lifeevents.msn.com/category.aspx?cid=Retirement

[Guest guest]

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

 

 

 

 

>"sgopan" <sgopan

>

><tiruvenkatam>

>CC: "Ponnappan" <Oppiliappan>, "Sgt"

><saranagathi>, <>, "SRS"

><Srirangasri>

>[RamanujaMission] Re: [t'venkatam] kANDa r^iShi-s and their

>significance

>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

>

>

>-

>"Ramesh Srinivasan" <ramesh

><Oppiliappan>

>Tuesday, August 09, 2005 6:46 PM

>[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

>

>

>

>

 

_______________

On the road to retirement? Check out MSN Life Events for advice on how to

get there! http://lifeevents.msn.com/category.aspx?cid=Retirement