Angavijja

Angavijjā: A Comprehensive Summary

This document summarizes the Jain text "Angavijjā," an ancient work on divination through physical signs and symbols. The text was edited by Muni Shri Punyavijayaji and published by the Prakrit Text Society, Varanasi, in 1957. The summary draws upon the preface, introduction, table of contents, and detailed descriptions of the chapters provided in the text itself.

I. Introduction and Context:

• What is Angavijjā? "Angavijjā" translates to the "Science of Divination through Physical Signs and Symbols." It's an ancient and vast text that predates its publication by centuries, likely originating in the Kushāṇa-Gupta transitional period.
• Jain Perspective: While Jain tradition, along with Buddhism and Brahmanism, often condemned such practices as "false sciences" (pāpaśrutas), Angavijjā highlights their significant presence and popularity among the masses in ancient India. Jainism, in particular, lists divination through physical signs (anga-vidyā) among sinful pursuits, as noted in texts like Thāṇānga and Samavāyānga.
• Core Subject: The text focuses on prognostication derived from observing human behavior, movements, and physical characteristics, rather than astronomical or astrological predictions. It delves into the interpretation of every subtle gesture and sign.
• Cultural Significance: Angavijjā is a rich repository of information on ancient Indian life, preserving detailed lists of objects, professions, social customs, vocabulary, and various aspects of daily life that are not found elsewhere in literature. It's a valuable resource for understanding the cultural history of India from the early centuries of the Christian era.
• Language and Style: The text is primarily in Maharashtri Prakrit, but with a noticeable influence of Jain Prakrit and Ardhamāgadhi, leading to significant linguistic variations. The author's style is often terse and technical, making interpretation challenging, especially with the absence of commentaries and comprehensive Prakrit dictionaries.

II. The Science of Angavijjā:

• Divination Categories: Angavijjā categorizes prognostication into eight primary divisions (mahānimittas):
  1. Anga (Limbs/Gestures): The primary focus, interpreted through movements, touch, and various bodily states.
  2. Svara (Articulation): Divination from the sounds and intonations of speech.
  3. Lakshaṇa (Signs): Auspicious or inauspicious marks on the body, birthmarks, and physical characteristics.
  4. Vyañjana (Moles/Peculiarities): Divination from moles, blemishes, or other unique markings on the body.
  5. Svapana (Dreams): Interpretation of dreams, classified into seen, unseen, and trance-like visions.
  6. Chinna (Wear and Tear): Prognostication based on the condition or damage of objects or parts of the body.
  7. Bhauma (Terrestrial Omens): Divination from terrestrial disturbances like unusual events related to the earth.
  8. Antariksha (Astrology/Atmospheric Omens): Prognostication from atmospheric phenomena and celestial omens.
• Preeminence of Anga: Among these, Anga (physical signs and gestures) is considered the most significant and insightful category.

III. Structure and Contents:

The Angavijjā is a voluminous text structured into sixty chapters, with some chapters further subdivided into sections or "patals." The initial chapters set the stage, while the subsequent ones provide detailed interpretations of various physical signs and their implications.

A. Introductory Chapters:

• Chapter 1 (Aṅgautpatti): Discusses the origin of Angavijjā, saluting the Siddhas, Acharyas, Upadhyayas, Sadhus, and Tirthankaras, particularly Mahāvīra. It explains the eight categories of prognostication and the preeminent position of Anga.
• Chapter 2 (Jina-saṃstava): A panegyric in praise of the Jina.
• Chapter 3 (Śiṣyopākhyāpana): Details the selection criteria, qualifications, and training methods for a disciple learning Angavijjā. It emphasizes virtues like humbleness, intelligence, obedience, and proper conduct. It also outlines auspicious and inauspicious settings for imparting this knowledge.
• Chapters 4-7 (Angastava, Maṇistava, Ādhāraṇa, Vyākaraṇopadeśa): These chapters further praise the science of Angavijjā, highlight the knowledge gained from it (victory/defeat, health/illness, life/death), and discuss the principles of prognostication, including the role of "magic formulas" (maṇi) and foundational principles (ādhāraṇa).

B. Detailed Chapters on Physical Signs and Interpretations:

The bulk of the text is dedicated to the detailed analysis of physical signs and their prognostications. These chapters are systematically organized, categorizing the body and its attributes into various groups for interpretation. The key elements covered include:

• Chapter 8 (Bhūmikarma): Focuses on the foundational practices for mastering Angavijjā, including specific mantras and rituals. It also categorizes various types of sitting postures (āsana), squatting positions (paryastikā), touching gestures (āmāsa), rests (apashraya), standing postures (sthiti), seeing (prekṣitā), laughter (hasitā), questioning (pr̥ṣṭa), salutation (vaṇditā), conversation (saṃlāpa), arrival (āgama), weeping (rudita), wailing (paridevitā), moaning (kanditā), postures (padimā), standing up (abhivyāpta), going out (nirgata), stamping (pra calita), yawning (jṛmbhitā), kissing (culpitā), embracing (ālingitā), service (sevita), and the qualities of the practitioner.
• Chapter 9 (Maṇisūtra/Angamaṇi): This significant chapter enumerates 270 categories of physical signs and associated prognostications. It covers:
  • Body Parts: Lists of masculine, feminine, and neuter body parts, along with detailed interpretations based on their characteristics (color, size, shape, etc.).
  • Categorizations of Body Parts: Further divisions based on direction (east, west, north, south), state (firm, mobile, open), qualities (strong, weak, dense, thin, rough, smooth), age (child, youth, adult), and even colors.
  • Cultural Artifacts: Extensive lists of objects related to human life, including:
    • Conveyances: Various types of palanquins, chariots, boats, and other vehicles.
    • Architecture: Numerous terms for houses, rooms, halls, city walls, stables, workshops, etc.
    • Textiles and Clothing: Detailed descriptions of different fabrics, garments, and their characteristics.
    • Ornaments and Jewelry: Extensive lists of ornaments for the head, ears, neck, arms, hands, fingers, and feet, often with descriptions of their materials and designs.
    • Utensils and Vessels: Names of various pots, bowls, jars, and other household items, often described by their material or shape.
    • Food and Drink: Lists of cereals, pulses, vegetables, fruits, oils, perfumes, and various types of wines and liquors.
    • Occupations and Officials: Names of various professions, crafts, and government positions.
    • Flora and Fauna: Lists of trees, plants, flowers, fruits, and various animals (quadrupeds, birds, aquatic creatures, insects).
    • Cosmic Elements and Deities: Mentions of celestial bodies, planets, stars, and a wide array of deities from Jain cosmology, and even references to foreign goddesses (e.g., Greek Pallas Athena, Avestan Anahita).
    • Coins: A particularly valuable section for numismatists, listing various ancient Indian coins like Suvarṇa Māṣaka, Rajata Māṣaka, Dīnāra Māṣaka, Nāṇaka, Kārṣāpaṇa, Kṣatrapaka, Purāṇa, and Sateraka, providing insights into the monetary system of the period.
• Subsequent Chapters (10-60): These chapters continue the detailed analysis of various signs and situations relevant to divination, including:
  • Chapter 10 (Āgamana): Prognostication based on the arrival of the questioner and the objects they bring.
  • Chapter 11 (Pr̥ṣṭa): The manner of questioning and its prognosticatory significance.
  • Chapter 12 (Yoni): Classification of existence and life tendencies based on various factors.
  • Chapter 13 (Yoni-lakṣaṇa-vyākaraṇa): Further analysis of the characteristics of these yoni classifications.
  • Chapters 14-28: Cover specific elements like acquisition of wealth (labha), conversation (saṃlāpa), progeny (prajā), longing (dohala), auspicious marks (lakṣaṇa), body marks (vyañjana), ear ornaments (kaṇṇavāsana), and various subtle body movements and their interpretations.
  • Chapters 29-41: Detail various aspects of human life, including cities, ornaments, textiles, grains, conveyances (boats and land vehicles), dreams, travel, and the meaning of auspicious and inauspicious events.
  • Chapters 42-57: Focus on auspicious and inauspicious omens, natural phenomena (rain, celestial events), wealth (treasures), and materials.
  • Chapters 58-59 (Chintita, Kāla): Discusses mental states, thoughts, and the influence of time on prognostication.
  • Chapter 60 (Pūrvavibhakti/Upapativijayā): Deals with the concept of rebirth and future outcomes based on past actions.

IV. Key Aspects and Insights:

• Holistic Approach: Angavijjā emphasizes a comprehensive observation of the individual, considering their physical state, actions, and even the context of their questions.
• Detailed Classification: The text is renowned for its meticulous classification of human features, gestures, and external elements into hundreds of categories, each with specific interpretations.
• Cultural Lexicon: The sheer volume of vocabulary related to ancient Indian life, covering objects, professions, rituals, and social structures, makes Angavijjā an invaluable resource for historical and cultural studies.
• Practical Application: The text provides guidelines for prognosticators on what to foretell and what to withhold, emphasizing the importance of positive predictions and the avoidance of potentially harmful ones.
• Incompleteness and Scholarly Need: Despite its comprehensiveness, the text acknowledges its limitations. Due to the age of the manuscripts and the lack of commentaries, many passages remain fragmented or ambiguous. The editors highlight the need for further scholarly research to fully decipher and understand the scientific principles underlying Angavijjā.

V. Publisher's and Editor's Contributions:

The publication of Angavijjā was a significant undertaking by the Prakrit Text Society, Banaras, in 1957. The project received support from various governments and philanthropic trusts, reflecting its perceived importance for Indian literary and cultural history. The editors, V. S. Agrawala and Pandit Dalsukh Malvania, along with the primary editor Muni Shri Punyavijayaji, are credited with dedicating considerable effort to making this ancient text accessible to modern readers.

In essence, Angavijjā stands as a testament to the rich tradition of divination and observational sciences in ancient India, offering a unique window into the cultural and intellectual landscape of the time. Its detailed classifications and vast vocabulary continue to be a subject of interest and study for scholars of Jainism, Prakrit literature, and Indian cultural history.