अंगविज्जा (मनुष्य की चेष्टाओं के आधार पर भविष्य कथन का वैज्ञानिक ग्रन्थ)- Angavijja (Scientific Text of Prediction Based on Human Efforts-Pin Holed)

About the Book Angavijja ("Knowledge about limbs of the body".) is a treatise on the science of the human body written by an anonymous Jaina monk in Jaina-Maharastri Prakrit of a post- canonical era. It contains sixty chapters mixed in prose and meters. It is a unique literary piece overlooking all types of traditional astrological themes, by independently analyzing the body, it gives predictions depending on the limbs of the body, grammatical gender and number of their designations, signs and symbols, position and influence on them of the surrounding situation. The body remains the centre of all predictive factors. That apart, the book is a source-material of many attractive themes still unknown for further studies; like the Prakrit dialects though simple but at places tough in its prose-sections, one of its chapter’s deals with grammar in Sanskrit comparable to particularly Jainendra-vyakarana. At places the author without any religious prejudices dwells on mutual interaction of four social classes of Aryans and non- Aryans and their customs. Besides, the author a Jaina cleric describes freely and without any barriers to other's scriptures or the existing art; e.g. dance, music, food and drink, ladies and their ornaments, coins and costly metals, holy places and festivities, carts and carriages, public parks and avenues, building constructions, description of royal and elite and so on. It is not an exaggeration to declare the book as an encyclopedia of sources indispensable for the study of social history and cultures of India.

Even before its publication in 1957, the book in its manuscript form had reached Europe (Germany) in the beginning of the twentieth century and gained a secured place in Prof. E. Leumman's collection of manuscripts in Strasbourg (France). Soon after its publication, first, it crossed the Indian border and again reached Germany where it was reviewed by Prof. W. Scouring and referred to by few veteran Indologists.

Such a rare literary piece like Angavijja is now published by the Prakrit Bharti Academy of Jaipur in order to present its valuable treasure of source materials to the students of Indology world-wide. The present Edition retains Muni Punyavijayaji's, Prof. Moti Chandra's and Prof.Vasudev S. Agrawala's Introductions to the first Publication of 1957. The value of this Enlarged Edition is more enhanced due to many additional materials assisting in studying the book. Its Prakrit text is followed for the first time by its translations into Sanskrit and then Hindi for curious pundits and lay-persons, an English version of the Review of the book published in 1959 by Prof. Scouring and a brief text-historical survey in the Foreword by Prof. Bansidhar Bhatt. Dr. (hon. cause), D. R. Mehta (the Founder-Patron of the Prakrit Bharti Academy, Jaipur) initiated the above project and entrusted it to a scholar Dr. Rajendra Ratnesh who successfully carried out the Project including the textual translation in order to fill the requirements of studies in sources of Indian history and culture.

About the Author Dr. Rajendra Ratnesh earlier studied Jaina and Buddhist literature in an ascetic life for nearly fourteen years, just as the most well-known and learned Buddhist saint: Rahul Sankrutyayan did; and acquired hi doctoral degree from the Mumbai University. Among many academic fields of his interest, he is honored as one of the few reputed Journalists of high caliber in India. Also as a well-known writer Dr. Ratnesh puts to test his rare creative faculties toward social uplift and authored to his credit some sixteen best publications in Hindi every time giving a touch of novelty to early themes. Two of his most appraised novels namely "Vardhman" and "Goshalak" published recently themselves speak of his versatile erudition.

Being well-versed in many languages like Sanskrit, Prakrut, Hindi, Marathi, Gujarati and also English, Dr. Ratnesh's Publications reflect a composite Indian culture as a whole. He is at present engaged in researches and similar academic endeavors as per directions from the Founder Chief Patron: Padma-Bhushan Dr. D. R.Mehta of the Prakrut Bharti Academy in Jaipur.

Preface "The current of Indian Literature has flown into three main streams, via, Sanskrit, Pall and Prakrit, Each of them witnessed an enormous range of creative activity. Sanskrit texts ranging in date from the Vedic to the classical period and belonging to almost all-branches of literature have now been edited and published for more than a century beginning with the magnificent edition of the Rig-Veda by Prof. Max. Muller. The Pali literature devoted almost exclusively to the teaching and religion of the Buddha was even more lucky in that the Pali Text Society of London planned and achieved its comprehensive publication in a systematic manner. Those editions of the Pali Vinaya, Sutta and Abhidhamma Pitakas and their commentaries are well known the entire world over.

The Prakrit literature presents an amazing phenomenon in the field of Indian Literary activity. Prakrit as a dialect may have had its early beginnings about the seventh century B.C. From the time of Mohair, the last Tirthankara who reorganized the Jaina religion and church in a most vital manner and infused new life into all its branches, we have certain evidentiary that he, like the Buddha, made use of the popular speech of his time as the medium of his religious activity. The original Jaina sacred literature or canon was in the Ardhamagadhi form of Prakrit. It was compiled sometime-later, but may be taken to have retained its pristine purity. The Prakrit language developed divergent local idioms of which some outstanding regional styles became in course of time the vehicle of varied literary activity. Amongst such Sauraseni, Maharashtra and Paisa chi occupied a place of honor. Of these the Maharashtra Prakrit was accepted as the standard medium of literary activity from about the first century A.D. until almost to our own times. During this long period of twenty centuries a vast body of religious and secular literature came into existence in the Prakrit languages. This literature comprises an extensive stock of ancient commentaries on the Jaina Religious canon or the Agamic literature on the one hand, and sub creative works as poetry, drama, romance, stories as well as scientific treatises on Vyakarana, Kosha, and Chhanda etc. on the other hand. This literature is of vast magnitude and the number of works of deserving merit may be about a thousand. Fortunately this literature is of intrinsic value as a perennial source of Indian literary and cultural history. As yet it has been but indifferently tapped and is awaiting proper publication. It may also be mentioned that the Prakrit literature is of abiding interest for tracing the origin and development of almost all the New Indo- Aryan languages like Hindi, Gujrati, Marathi, Panjabi, Kashmiri, Sindhi, Bengali, oriya, Assamese, Nepali, etc. A national effort for the study of Prakrit languages in all aspects and in proper historical perspectives is of vital importance for a full understanding of the inexhaustible linguistic heritage of modem India. About the eighth century the prakrit languages developed a new style known as Apabhramsa which has furnished the missing links between the Modem and the Middle Indo-Aryan speeches. Luckily several hundred Apabhramsa texts have been recovered in recent years from the forgotten archives of the Jaina temples.

With a view to undertake the publication of this rich literature some coordinated efforts were needed in India. After the attainment of freedom, circumstances so molded themselves rapidly as to lead to the foundation of a society under the name of the Prakrit Text Society, which was duly registered in 1953 with the following aims and objects:

(1) To prepare and publish critical editions of Prakrit texts and commentaries and other works connected therewith.

(2) To promote Studies and Research in Prakrit languages and literature.

(3) To promote Studies and Research of such languages as are associated with Prakrit.

(4) (a) To set up institutions or centre for promoting Studies and Research in India History and Culture with special reference to ancient Prakrit texts.

(b) To set up Libraries and Museums for Prakrit manuscripts Paintings, coins, archaeological finds and other material of historical and cultural importance.

(5) To preserve manuscripts discovered or available in the various Bhandars throughout India, by modem scientific means, inter alia Photostat, microfilming, photography, lamination and other latest scientific methods.

(6) To manage or enter into any other working arrangements with other Societies having any of their objects similar or allied to any of the objects of the Society. (7) To undertake such activities as are incidental and conducive, directly or indirectly, to and in furtherance of any of the above objects.

From its inception the Prakrit Text Society was fortunate to receive the active support of His Excellency.

Dr. Rajendra Prasad, President, republic of India, who very kindly consented to become its Chief Patron and also one of the six Founder Members.

Introduction The science of prognostication is one of oldest sciences. It must have flourished in ancient India, there is no doubt, but being an unorthodox science its notice has come down to us in scrappy reference. For instance Manu, VI, 20 condemns science of output, nimitta, nakshatra and angavidya and ordains that a Brahmana should not receive alms from those practicing the above mentioned arts. The Buddhists also condemned these and disallowed the monks their practice. The Brahmajala Sutta (Tr. by Rhys Davids, 16-18) mentions in the category of the condemned sciences Nimitta, Upped, Angavijja, Vatthuvijja (architecture) and Khattavijja (art of warfare), supinapathakas (interpreters of dreams) and Nemittas (fortune-tellers). They are frequently referred to in the Jatakas and are accused of fraudulent practices. The Jains were eqully strong in their condemnation of false science. Thus in Thananga, Susie, 6.78, the list of sinful sciences(papasrutas) includes utpata (rain, food and other natural disturbances), nimitta (divination), mantra (magical formulas), akhyakas (Science of the Matangas), chikitsa (medicine), kala (art), avarana (clothes), ajnana traditional lore), mithyapravachana (non-Jain texts). The Samavayanga's list includes bhumi (terrestrial disturbance) utpata (natural disturbance), svapna (dream), antariksha (atmospheric omens janana (prognostication form the limbs of the body), sari (omen from articulation), vyanajana (foretelling from mole etc. on the body), lakshana (auspicious marks on the body) vikathanuyoga (science of controlling others), and any atirthikanuyoga (text of other religions). The Uttaradhayayana So 8 expresses forcibly that those who practice Angavijja are not Samaras (angavijjam chaje paunjanti nahi te samana). But inspire of the great condemnations heaped on the so-called false sciences by the Jainism, Buddhists and Brahmans, these sciences continued to exist and had a large number of followers among the people. The sacrifice of eight Virupas, namely very tall, vary fat, very lean, very fair, very black, very bald, very hairy (Vaj.Sam.XXX, 22), shows that a certain magical significance was attached to human body and its various physical aspects. What significance these physical aspects had with deference to the science of prognostication we are not informed.

Panini, ill, 2, 53 as pointed out by Dr. Agrawala (India as known to Panini, pp. 326-27), refers to the belief in divination from bodily signs and also to fortune telling by soothsayers (1,4,39); the mention of utpata, samvatsara, muhurta and nimitta subjects of study in the Rigayanadi-gana (IV-3.73) indicates the study of astronomy and omens. It is mentioned in the Jatakas (J. I. 290; II. 21, 200, 250; ill. 122, 158,215; V. 211,458) that the Brahmans were well-versed in predicting the future of a child from the signs (lakkhana) on his body. Also they were well- versed in the science of prognostication from the movements of the limbs (angavijjasampathakah) and thus were supposed to be in a position to foretell not only one's past but also one's worth and character. The Ummandanti Jataka (J. II. 211 ff.) has a fling at such prognosticators much overpowered by her beauty that they make a mess of the food they were eating. When the girl sees their conduct she asks her attendants to drive them away.

Howsoever popular Angavijja might have been, little was known about the contents of that science, before the publication of the Angavijjapainnayam. The Brihat Sarnhita in chapter 51 describes certain details of that science. According to Varahamihira the prognosticators after studying the movements of their own limbs and those of their questioners prognosticated good or bad results, They were also fully conversant with the nature of movable and immovable objects, gesticulation and conversations. They chose a suitable place to practice their art. It had to be a garden inhabited by Brahmans, Sid has and other divine beings. It was not to be situated at a crossing. The proper time and duration for the questioner were ordained. Auspicious and inauspicious results about a journey were prognosticated by seeing the hand or a cloth held up by the questioner. The limbs, after the manner of Angavijja are divided into masculine, feminine and neuter genders and the prognostications resulting from the recounted. The naming of certain spices foretold no omens but naming of certain fruits and full vessel foretold good omens. The sight of certain animals foretold riches including valuable textiles. The results accruing from the sight of Jaina and Buddhist monks, diviners, bankers, wine-sellers etc. are recounted. The prognostication depended on the way questions were asked and stretching of limbs etc. In a nutshell, the Brihatsamhita gives the contents of the Angavijja much as we find in the published text.

The commentary of the Uttaradhyayana So 8 also mentions Angavijja as a book dealing with prognostications by means of the movements of limbs, terrestrial and astronomical sciences, mantras as hilly hilly matangini svaha and other vidyas.

There is no definite evidence to determine the data of the text of the Angavijja. But taking into account the mention of Khattapaka or Kshtrapa coins and also the details of costumes and furniture its compilation should have taken place in the fourth century A. D., though by its very nature it is also a repository of earlier material.

The Angavijja opens with the usual salutations to Sid has, Acharyas, Upadhyayas, Sadhu, Jinas and Mohair.

The science is said to have been enunciated by Mahapurisa. The imitates are divided into eight classes, namely (1) anga (limbs or gestures), (2) sari (articulation), (3) lakshana (sings), (4) vyanjana (moles etc.), (5) svapana (dream), (6) china (wear and tear), (7) bhumi (terrestrial omens), and (8) antariksha (astrology). Among the imitates, anga is supposed to occupy a preeminent position. This science formed a part of Ditthivaya supposed to have been lost since the days of Sthulabhadra, a disciple of Bhadrabahu. We are further informed that it formed the twelfth part of the Ditthivaya and that it was taught by Mahavira to his Ganadharas. The author claims that the Angavijja records faithfully the imitates as were enumerated by Mahavira to his disciples. It is supposed to describe the title, the etymology and the chapter headings as described by Mahavira (pp.1-2). The purpose of nimitta is senses visualizing objects for personal satisfaction.

Anga is defined as the science of prognostication by means of external and internal manifestation of signs. After this a list of chapter headings is given. (2-3).

Book's Contents and Sample Pages