[Advaita-l] AtharvaNa tumburu sUkta prayogaM

Dr. Yadu Moharir ymoharir at yahoo.com
Mon Jul 11 09:38:54 CDT 2011


riudra is pratham bShika and how our ancestors identified various plank species and trheir potential use never ceases to amaze me.

The eternal "tri-kaalaatiita" knowledge is not in the mantra but has to be in the ingredients used in the protocol.

The properties of Tumburu tree (Toothache Tree  - Latin name - Xanthoxylum alatum) has not altered since our ancestors observed them when they were living.  It appears to be same now and is likely to be same in the future.  What our ancestors observed was correct it really did not matter whether they really knew the constituents in that plant species.  What was important for them was it's use and that is why they passed on their knowledge for reducing "tooth-ache" to the future generation..  All this was for moksha from the Toothache.

Recent studies have found many interesting compounds from this as well. 



Apart from some of the other compounds that I have already discussed, there are many compounds that are of interest as well. (Example: conifegerol, canthin-6-one, asarinin, dictamnine and

It also never ceases to amaze me why one has to make things mystique, when there is no need to do so.  Just use the existing knowledge to advance further rather than getting stuck in ancient glories of the past !?

So far I have not seen anyone who can substitute mantra for the "auShadhii" (medicine).  I know may be I have not come across such powerful individual in my personal or professional life.  I do believe that absence of evidence is not the evidence of absence.  So, I would still keep my mind open.

I strongly believe in following:
	1. That all knowledge is for the living.  

	2. There is no use of knowledge if either it is not understood.
	3. Or if it is not accessible at the time of need.
	4. Or one has no desire to use that knowledge while living.


Dr. Yadu

From: Satish Arigela <satisharigela at yahoo.com>
To: D.V.N.Sarma డి.వి.ఎన్.శర్మ <dvnsarma at gmail.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Sunday, July 10, 2011 10:32 PM
Subject: Re: [Advaita-l] AtharvaNa tumburu sUkta prayogaM


shrIman Anand: Like we discussed in private, no hard feelings. All is good. :)

Sarma garu writes:
>Is there any restriction that all  the practices mentioned in sruti are/should 
>sattvika? All the abhichaarika type of instructions mentioned in the sruti 
>be sattvika.
tumburu rudra can be invoked for aid on the path of mokSha, or for various 
benevolent prayoga-s or for harming enemies. This is clear from both texts of 
the vAma srotas, as also from other nAstIka i.e. both jaina and bauddha mantra 
shAstra works. By the way not just tumburu shiva but many AstIka devatA mantra-s 
from both the veda and tantra can be seen in bauddha and jaina mantra shAstra 

Like tryaMbaka-rudra, this form of shiva/rudra is known to be a great healer.

>  Academic chanting "suukta" has never and will ever help anyone.

Not sure what you have in mind by saying academic chanting: But if you meant 
chanting without knowing its meaning then you are right to *some* extent.


{{a) The traditional guidance of ‘ Yajna-Food /dietary prescriptions’ are clear 
here. By putting the ‘drum stick dipped in >ghee’ in the external fire, nothing 
physiological is going to result. The ‘ ‘ oblations’ of the preparations made  
need to be  ‘consumed –offered to the fire –vaishvanra in the body’ –}}

This practice has limited application and above is right to some extent. Nails 
are used for some ugra-karma-s, and apparently they cant be consumed to get the 
said result.

>b) Ayurveda team is an INTEGRAL part of the RITUAL YAJNA. Veda and Upa-Veda need 
>to go >together. This part is >forgotten both by yajnika teams and ayurveda 
>teams !

The following statement from the Ayurvedic work bhelA saMhita might interest you 

It clearly says herbs are to be used *only* because there could be wrong 
application of mantras or the required charya is not properly followed during 
the course of a mantra prayoga. What this means is one does not need the herbs 
all the time. Mere mantra will generate the effect.. in cases where a complete 
mastery of the mantra is not attained a process involving both herbs and 
mantra-s is advised.

In such kind of prayoga-s mantra is of utmost importance than the herbs 
themselves: Why? or How so? Because, many a time the exact herb may not be 
available where in such cases an alternative or an imitation herb is used and 
the effect generated is the same, because the mantra is the one which generates 
the effect.

This alternate auShadhi-s may or may not have the same chemicals as the original 
one, but yet  the effect is the same as long as the correct mantra is used.

Likewise, for snake bites many a time no herb is used because there will not be 
time. So here the cure comes directly from the mantra without any auShadhi-s.
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