A simple and partial explanation can be provided as follows:
The Yajur veda Samhita portion consists of 7 khAndas.
But the vedam including yajur vedam consists of brAhmana, Aranyaka,
and upanishat as well.
In yajur veda upakarma sampradAyam we stress four major rishis of
Samhita ( prajApati, soma, Agni, viswadeva ), three rishis of
upanishats( samhiti [taitriya], yAjiki[MahA nArAyana], vAruni),
svayambhu (of brAhmanam), sadasaspati ( who perhaps made
contributions to Aranyakam).
The major rishi names incidentally coincide with the major gods of
the yajur veda ( prajApati, soma, agni, purusha, etc. ). Sadasaspati
also figuratively refers to Agni.
Thus we do not try to invoke the rishis of each kAnda of the Samhita
portion but instead try to remember the major rishis behind various
portions of the yajur vedam.
When the upanishat, brAhmana, and Aranyaka rishis are remembered we
do not use the term 'khAnda.'
The rishi of each Samhita khAnda is specifically remembered in some
upAkarma sampradAyams:
They are :
1. prajApati
2. soma
3. agni
4. viswedeva
5. viswedeva
6. viswedeva
7. aruna
The remembrance of upanishat, brahmana and arAnyaka rishis is
interspersed among the seven.
Thus there are 4 major rishis of samhita portion, 3 major rishis of
upanishat portion, and one each for brAhmanam and Aranyakam.
adiyen,
RTV Varadarajan
--- In SriRangaSri@xxxxxxxxxxxxxxx, "sgopan" <sgopan@xxxx> wrote:
> 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@xxxx>
> 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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