Tamboola Prasna (From Astrological eMagazine)

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Dear All, The following article is from: http://www.astrologicalmagazine.com./tamboola_prasna.php Love and regards,Sreenadh===================TAMBOOLA PRASNA

 

Bharadwaaja

 

A Unique tool of Divination of the Astrologers of Kerala

 

 

Tamboola Prasna

is a regional method of divination, practiced only in Kerala. The main

tool employed is a bunch of fresh betel leaves. This prognostic process

is not found practiced in any other part of India. Therefore, it may be

a bit difficult to find all the students of astrology getting

interested in this particular branch of divination or get motivated to

practice the same. Actually, the conviction of the clientele and

regional faith alone can only bring popularity for its practice.

 

The logic employed in the system, may be somewhat debatable. Those

familiar with or used to such practices can vouch for its efficacy.

Whether this can find the approval of many of the astrology enthusiasts

may also be uncertain. However, if one wants to interpret the system

and justify it purely on an astrological backdrop, it can be classified

as a blend of Nimitta Sastra, where omens are chosen as tools to foresee the events that are likely to happen.

 

Prophesy techniques and occult principles are of varied nature, in

respect of their forms and contents throughout the world. In many parts

of the world the interpretations of divinations are largely considered

as a matter of insight and intuition. To predict the future was, and

perhaps is, even now, the passion of mankind from the time immemorial.

It is an undisputed fact that there is no one who is not curious, to

know what would happen the next moment, at one stage or other in one's

life. It could be for any matter, serious or simple. That is why

mankind had tried to interpret dreams, as well. Such dream

interpretations are found in many ancient texts and even in the Bible.

Carl Jung's system of synchronicity suggests that everything in the Universe is connected.

 

 

Many of such systems contain some symbolisms. Tarots embrace a wide

range of Christian, pagan and many oriental religious references. The

Tarot Cards, runes and the I Ching

are the three ancient revered systems of divinations. Even in the fall

of cards, some hold that there is some guiding force to determine their

patterns. Carl Jung's system of synchronicity suggests that everything

in the Universe is connected. That is why there is reason to believe

that the pattern of stars or the planets at one's time of birth has

definite impact on one's personality. In other words synchronicity

incorporates some meaningful coincidences and interpreting them is an

admirable art.

 

There is a section of hardcore non-believers as well. They hold that

all events happen completely at random. According to them they are

entirely unconnected. They explain that only the skill of the

interpreter makes one believe in any particular system of divination.

Whatever that may be, none can

disregard the powerful symbolism underlying the various divinatory

systems practiced all over the world. One may have to view some of the

rituals connected with them objectively. They could be of some

conventions or convictions behind most of these practices. Mostly they

are influenced by some religious beliefs or faiths. To accept or

abandon them would be the prerogative of the concerned individual.

 

Let us try to delve deep into the genesis of the art of Tamboola Prasna, which is, however, too vague. There are practically no authoritative texts of yore elucidating this technique of Tamboola Prasna.

However, one can find that the customs and practices which are vastly

prevalent in all parts of Kerala, behind this divination, are very

popular. There are many experts in Kerala, practicing Tamboola Prasna and they are ready with instant solutions for any complex problem posed by the seekers.

 

There are various methods and stages adopted in the prasnakriya,

as this unique system is known in Kerala. These methods of Prasna are

deeply rooted in the varied values, beliefs, religious and regional

faiths and cultural backgrounds of Kerala. Of course there are varied

regional differences in their adaptation.

The exemplary character and the

immutable honesty of the astrologer is the foundation for all such

divination procedures. This could be seen in the elegance of the

politeness of a learned astrologer. His incessant inclination to adore

and adulate the divine power by worshipping the Navagrahas and other divinities are enough to convince anyone that he gets his power of intuitive abilities from such sadhanas.

 

The most important factor to be noticed, in prasnakriya

is that data regarding the date, time or place of birth or nakshatra,

tithi or anything concerning the person who comes for a consultation

may not be required for a Prasna expert. He will delve into the

investigation on the basis of some of the points he would have made a

note of, as detailed below. The moment a person seeking some

consultation presents himself, with an intention to ask for solution of

his problems, before the astrologer, the latter would be preoccupied

with a chain of his observational techniques. He will instantly make a

note of the time of the arrival of the person, his posture and

gestures, the direction and nature of the place where he sits or stands

and the first words he utters. He will also keenly observe and note the

various 'nimithas' or omens that attract his attention, at

that moment and during the session. They could be the sounds or cries

produced by humans, animals or birds, the nature of other persons

arriving or leaving the scene, the astrologer's own nature of 'swasagathi' or flow of breath 'deepalakshanam'

or the condition of any wicker lamp usually kept burning at the scene,

etc. These are the factors taken for analyzing the nature and results

of the query apart from the other factors like Aarooda Lagna and others. In short this prasnakriya itself

may look like a puzzle solving effort. The only unique factor is that

the effort is wrapped in some enigmatic powers of divination.

The

predictions through any Prasna are fundamentally based on the same

postulates attributed to the interpretation of natal horoscopes. In

fact for the Kerala astrologer the rising sign at the time of query may

not be a very important prerequisite, even though it could be used as

an ancillary tool. Having settled down at his seat and after the usual

prayers he would rotate a caved heap of shells or cowries in deep

meditation. In the process he would invariably chant the first sloka of

the Hora - 'moorthithatve'.

He would chant other mantras invoking the divine power and would take a

handful of cowries and place that heap aside. He will then cast out

groups of twelve cowries from the heap. The number of the residual

shells will determine the Lagna-rasi, as counted from Mesha. The

significance of this process is that the Lagna is fixed by only

divination principles. Perhaps there could be no better method to

clinch upon an inexorable loyalty to truth. This may be the secret

behind the infallible predictions. This is, no doubt, a difficult task.

It must not be assumed that this power of prediction by 'prasna'

could be easily acquired. The codes of conduct of an astrologer are

very strict and stringent. There could be no scope for any relaxation

of those stipulations. Then only the astrologer can become a true 'Daivajna'.

He has to undergo a strict disciplined mode of life, as per the

mandates of Prasnamarga. In a way they are equivalent perhaps to that

one of a 'thapaswee'.

 

 

In the sloka of Prasnamarga describing the qualities of an astrologer or Daivagjnalakshana some scholars attribute deeper imports to the term Salilavikshepadhikamikilam.

They say that throwing up water is more than an obeisance to the Sun

God. According to them it helps the astrologer to count the number of

drops of water coming down, from which that the astrologer can find the

results for the day, in his capacity as a true Daivajna. In short, the astrologer must be a satavadhani,

taking note of a hundreds of incidents, obvious and obscure, instantly

and with ease, happening in every split-minute, with an exceptional

skill to observe and interpret the languages of Mother Nature.

 

So much has been said about the normal prasnakriya, only to aid the reader to understand the technique of the Tamboola Prasna better and to appreciate its significance.

 

Betal leaves play an important role and have a notable place in almost

all religious rituals of the Hindu faith. Gifts or donations – Daanas

- form an important and crucial ingredient in all the religious deeds.

Even in astrological prescriptions for atonement of evils or prayaschitta, betal leaves have an important place. Tamboola, in which the betal leaves form an important ingredient, is one among the ten items approved for the dasadaanas or ten gifts, as established by convention. Betal leaves are never given separately. They are always given with poogaphala or arecanut. Another name for the betal leaf is naagavalli, denoting its origin in the heavens or naagaloka, world of serpents. According to mythology it was given by Indra, after commending its thirteen rare qualities as " tamboolasya sakhe trayodasaguna" to Arjuna. This was done because Arjuna wanted to bring it down to the earth, when he was summoned to vanquish the nivatakavachakalakeyas

or a sect of Daityas. There is also a practice in Kerala to give any

new-born child the juice of the betal leaves for the first time. The

Muhoortha texts have the rules prescribed for this also akin to the samskara of Annaprasana

or giving the first rice feed. Much information on the medicinal

properties and the advantages of the betal leaves are available in the

Ayurvedic texts. Depending upon the region, nature of soil and climate

under which they grow, betal leaves take different hues, texture and

forms and are known under different names.

 

According to the author of Prasnamarga an examination of the betal leaves presented by the querist, the good and bad results relating to the twelve bhavas can be predicted. He explains this after dwelling upon the various aaroodas.

 

"Tamboolai Prashtrudathi Raviphalmahilamtasyavaktavyam."

 

This implies that the emphasis to this type of prognostication is as on par with the shadaaroodas. Some scholars take the word ahilam as a prasnankshara to connote the importance of the swarachinta of the astrologer. Going further and taking the " madyandyakhileahu gajasamo"' rule, it is possible to identify the drekkanas of each rasi or bhava

represented by a particular leaf. This is done by examining the edge,

middle and stem potion of the concerned leaf, for deeper

interpretation.

 

According to Prasnamarga

if the querist comes in the forenoon, the astrologer must take the

bundle of leaves brought by the querist and identify the first twelve

leaves from the top to reckon the twelve bhavas in that order. If the query is put forth in the afternoon, the count of the twelve bhavas

must start from the bottommost, in an upward order. Here the first leaf

at the bottom will represent the Lagna, the second one as the second bhava

and so on. The text is silent about the modus operandi to be adopted,

if the query happens to be at the night time. However, some

astrologers, by sheer custom and tradition, have adopted a method of

identification of the Lagna and other bhavas even for such

contingencies. They take the system of the order of count as just

reversed. That is, if the query happens to be before midnight, the

count must start from the bottom of bundle and if is after the

midnight, it must start from the top.

 

 

Traditional astrologers, interpreting the planetary patterns and aaroodas, do not entertain any prasnachinta in the afternoon, aparahnakaala or night time. It appears that an exception exists, when such a job is done entirely on a Tamboola Prasna scheme.

 

 

It is pertinent to note that traditional astrologers, interpreting the

planetary patterns and aaroodas, do not entertain any prasnachinta in the afternoon, aparahnakaala or night time. It appears that an exception exists, when such a job is done entirely on a Tamboola Prasna scheme.

 

At the outset the astrologer must do the Tamboola-swabhava nirnaya

or the examination or assessment of the quality of each leaf. Only then

he can interpret their impacts on the concerned bhavas. No doubt, this

requires some extraordinary skill on the part of the astrologer. The

leaves can be hard or soft; black, white or having a particular hue,

damaged, torn, decaying, with dots or holes, long or short and even

curled or defective in growth. Only this keen examination of the leaves

by the astrologer decides the quality of the concerned bhavas.

 

A leaf having 6 angula of length and 2 angula of width is normally

considered to be good. Such a leaf indicates the prosperity to the

concerned bhava that it represents. Likewise the white or black hue

found on any leaf can suggest whether the bhava that the leaf

represents to be good or bad. If any leaf is of a mixed hue, the result

must be in accordance with the rasi or planet it signifies. Likewise

hardness denotes bad effects and softness good. If a hard one

representing any bhava is coupled with an afflicted or malefic

planetary association, the situation gets worse for that bhava. Sign of

any decay may suggest possession by or influence of spirits and stains

enmity. If any extraneous item like insect, grass or others is found

sticking to the leaf, the prediction must be based on the nature of

that object. Cuts, mutilations or holes signify enmity, evil

possessions, ailments and the like. Likewise the quality of the nerves

sira also matter as they must be strong and thick for ensuring good

results.

 

In the case of Devaprasna conducted to assess the loss of chaitanya for temples these interpretations, however, would differ altogether.

 

Tamboolasankya

is the number of the betal leaves the querist hands over to the

astrologer. According to the text, the number must be doubled and then

multiplied by five and further one added to the result. This is nothing

but one added to ten times the number. However some have attempted to

elaborate the mystical significance implied in the use of the words

denoting the numbers 2, 5, 1 and 7 used in this sloka of Prasnamarga.

This resultant number must be divided by seven and the balance

reckoned. The order of planets will be The Sun for 1; the Moon for 2;

Mars for 3; Mercury for 4; Jupiter of 5; Venus for 6 and Saturn for 7

or 0. Find in which rasi this tamboolagraha stands. That rasi represents the Tamboolaarooda.

 

Example: If the querist gives 34 betal leaves to the astrologer we get

the final number as 341. Dividing 341= [34x10+1] by 7 we get a balance

of 5 which denotes Jupiter. As Jupiter is now (in August 2009) in

Capricorn, Makara, becomes the Tamboolaarooda.

 

The significance of the tamboolagraha is as follows.

 

 

1-Sun-sorrow; 2-Moon-happiness; 3-Kuja-Quarrel; 4-Budha-wealth and

5-Guru-wealth and all those associated with wealth; 6-Sukra-fulfilment

of all desires and 7-Sani-death or salvation.

 

Some take the time of the rise of the planet in question during the day for the calculation of the Tamboolaarooda.

This does not find favour with many. However, the practice is to

analyze the planetary positions found in the chart cast for the time,

with reference to the Tamboolaarooda, as is done with respect to the other aaroodas.

 

According to experts, the dictum "tamboolai prashtrudathi raviphalmahilam"

has many implied suggestions to the astrologer. Whether the leaves are

handed over to him or placed on the floor, the direction to which the

ends of leaves face, whether the bundle is tied or given loose, whether

they are placed with faces up or down, whether given with or without

nuts, whether the leaves are carried by the querist straight and given

or he just gets them from someone else after seeing the astrologer and

then hands over the same to him, the gestures and gesticulation of the

querist and the organ he touches after parting with the bundle etc.,

are some of the numerous factors that must engage the attention of the

astrologer before he takes them up for examination.

 

Though there are elaborate rules to interpret the horary chart, in Tamboola Prasna the ayurbhava

is assessed first, as it is of paramount importance. The leaves taken

up for examination are the 1st, 3rd and the 8th. These leaves are to be

without blemishes. If the tamboolagraha or the lord of the

Tamboolaarooda is combust, debilitated, conjunct with or aspected by

the lord of the 22nd drekkana or placed in mrityubhaaga; or the Tamboolaarooda falls in the janmaashtama of the querist; or Sani, Rahu or Gulika occupy the 8th from Tamboolaarooda;

or if the 3rd or 8th leaves carry traces of cobwebs, worms or insects

imminent danger has to be predicted. In determining the place of death

the amsakaraasi and its lord, of the tamboolagraha play an important part. In determining marriages, the tamboolagraha, Tamboolaaroodaadhipa and the lord of related rasi and the amsakaadhipas of all these play a vital role.

 

 

This art of prediction through Tamboola Prasna is so closely interwoven with the intricate rules of horary astrology.

 

 

As it will be difficult to include all the niceties of Tamboola Prasna in this short article only a kaleidoscopic narration is attempted. This art of prediction through Tamboola Prasna

is so closely interwoven with the intricate rules of horary astrology.

At the same time it is equally independent in assessment from those

rules. Accreditation and the ambit of interpretation are based on many

visions and vistas of those involved in its application. Its source

however, is from Prasnamarga. This is limited to its four slokas.

It appears that this branch has been enlarged into a vast realm of

interpretative excellence, in the hands of later adepts. The supporting

literature, for this branch, in Sanskrit is scanty. However, we have

elaborate treatises elucidating the rules in Malayalam. Many scholars

aver that their discussions with many astrologers of Kerala have

convinced them over the efficacy of this system of divination. That is

one reason why attention must be paid to this peculiar predictive tool.

Constant practice and experimentation alone can finally prove its

efficacy. However, it must be noted that none of the religious and

spiritual obligations associated with its performance can be given a

'go by' for the sake of our modern tabletop practices of astrology.

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