[Advaita-l] AtharvaNa tumburu sUkta prayogaM

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

Is there any restriction that all  the practices mentioned in sruti
are/should be
sattvika? All the abhichaarika type of instructions mentioned in the sruti
cannot
be sattvika.

regards,
Saema.

On Fri, Jul 8, 2011 at 12:53 PM, Satish Arigela <satisharigela at yahoo.com>wrote:

> {{{> Anyway the viShNudharmottara purANa clearly describes the worship of
> > chaturbhagini-s along with tumburu. And there is nothing unsAttvic
> mentioned
> > about their worship in the viShNudharmottara purANa. Since we have a
> purANic
> > reference to the system which is not particularly unsAttvic, once again
> AchArya
> > clubbing the chaturbhagini system as completely tAmasika seems to be
> personal
> > choice and need not be true always.}}}
>
> My AchArya informed me of the following procedure among the atharva veda
> brAhmaNa-s: See below.
>
> As we can see that tumburu and chaturbhagini worship has sanction both in
> purANa
> and atharvaNa shruti, the condemnation of the chaturbhagini-s worship as
> tAmasika in bh. gItA bhAShya by shankarAchArya is completely baseless and
> stems
> from a poorly informed view:
>
> I will also add the following: In the vINAshikA tantra, one(i think it is
> aparAjitA) of the bhagini-s is to be meditated as singing the gAyatrI, the
> four
> veda-s and the upaniShad-s. So the worship of chaturbhagini has sanction in
> the
> shruti and the tAntrika worship of the chaturbhagini-s retains this
> connection
> with shruti as we have the descriotion from the vINAshikha tantra above. So
> we
> have the support of shruti, purANa and tantra for the bhagini worship.
> ------------------------------------------------
>
> In the AtharvaNa tradition after having learned the mantra-s of the
> nIlarudra
> sUkta one learns the tumburu sUkta. The sUkta of tumburu (AV-P 20.61.8-9;
> 62.1-6) goes thus:
> na tatra bhavo hanti na sharva iShum asyati |
> yatra tvaM deva tumburo parvateShu virohati ||
> kR^iShyAm anyo virohati girer anyo.adhipakShasi |
> trAtArau shashvatAM imAv A gantAM shigru-tumburU ||
> yAvat parNaM yAvat phalaM yAvanto .adhyaR^ikSharAH
> tAvantaH shuShmAs tumburos tad u te viShadUShaNaM ||
> rudro jalAShabheShaja imAM rogam ashIsamaH |
> ye avAjijvalan iti ||
> asthAd dyaur asthAt pR^ithivy asthAd vishvam idaM jagat |
> vR^iShabhasyeva kanikradato R^iShayaM shamayAmi te ||
> saM mA si~nchantu marutas saM vAto rohiNIr uta |
> saM mAyam agnis si~nchatu prajayA cha dhanena cha ||
> dIrgham AyuSh kR^iNomi te naktaM harI mR^igayate |
> divA suparNA rohitau bhavAya cha sharvAya chobhAbhyAm akaraM namaH ||
> vishalyasya vidradhasya vAtIkArasya vAlade |
> bhavAya cha sharvAya chobhAbhyAm akaraM namaH ||
> During prayoga one first recites the vAmadeva mantra from the pa~nchabrahma
> series. Then he installs the fire on the sthaNDila as per the tradition of
> the
> atharvan-s. There after reciting the tumburu sUkta make oblations of
> drumstick
> and tumburu saMidh-s dipped in ghee.
> Then he makes the four bhaginI yAja-s of ghee with AV-P 20.21.6:
> udojiShThAM sahasyAM jayantIm aparAjitAm |
> lakShmIr yAH puNyAH kalyANIs tA asyai savitaH suva ||
> Then he stands under the tumburu tree and offers tarpaNA-s to tumburu with
> the
> above sUkta and the bhaginI-s with the above mantra (x 4). He may then
> prepare
> the secret tumburu drugs.
> ----------------------------------------------------------------
>
> :-)  The whole question came to me because I have known more than one
> smArta and
>
> atleast one shrIvaiShNava(yes!trust me!) brAhmaNa-s who worship tumburu
> along
> with the bhagini-s. So all this is not coming just from the book. I have
> known
> real people(all of them brAhmaNa-s) who practice this today and there is
> solid
> evidence of brAhmaNa-s practicing the same tumburu worship in ancient
> times. So
> as can you see I did not base all this on a few sentences from a couple of
> texts, but there is some field work involved and evidence spanning some
> centuries.
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