Angvijja Prakirnaka - Book Summary

Here's a comprehensive summary of the provided text, "Angvijja Prakirnaka," based on the given pages:

The text introduces "Angvijja Prakirnaka" as a significant work authored by Punyavijay. It is described as a text comprising sixty chapters, written in both prose and verse, and containing approximately nine thousand verses. The sixtieth chapter is divided into two parts, with concluding colophons in both. The first part (Purvardha) deals with prognostication based on past lives, while the second part (Uttarardha) focuses on future lives. Chapters 8 and 59 have 30 and 27 sub-sections (Patalas) respectively. The ninth chapter is challenging to divide into Patals due to inconsistent colophons, but its initial Patal, containing 270 "Dwaras" (sections or points), has been used for division. The editor notes the difficulty in systematically arranging these divisions and numerical notations in the original manuscripts. The editor has made a considerable effort to standardize these aspects based on fragmented colophons, numerical indicators, and other textual clues, acknowledging that previous attempts by others were unsuccessful.

Language and Jain Prakrit:

The text then delves into the linguistic aspects of "Angvijja Prakirnaka," emphasizing the evolution of Jain scriptures and their languages. It acknowledges the lack of definitive knowledge about the original language of Jain Agamas and their form during the era of codification. The current understanding relies on extant ancient and modern manuscripts and their Prakrit commentaries (Churṇi and Vyakhyana). The editor posits that the original language of the Agamas likely differed from the language used when they were written down, and both have further evolved over time. The Prakrit commentaries, which often collect symbols and terms from the original Agamas, reveal significant linguistic shifts.

The "Angvijja Prakirnaka" is primarily in Maharashtri Prakrit, but with a strong influence of Jain Prakrit and Ardhamagadhi. This is attributed to the peripatetic nature of Jain monks, whose language was influenced by local dialects, leading to a mixed language known as Ardhamagadhi. The text notes that Jain Prakrit and Ardhamagadhi also influenced Maharashtri Prakrit and even Sanskrit.

The linguistic analysis highlights various characteristics of Jain Prakrit found in this text, including:

Vowel and Consonant Variations: Changes in short/long vowels, gemination and simplification of vowels and consonants, and various consonant alterations. Specific examples of consonant transformations (like 'k' to 'pariklesh', 'kṣ' to 'vrukṣa', 'kh' to 'kharjurī', 'g' to 'mṛga', 'gh' to 'go ghātaka', etc.) and non-transformations are provided.
Addition and Omission of Letters: Examples of 't' insertion (e.g., 'rājoparodha' becoming 'rātovaraudha'), 'g' insertion (e.g., 'prāvṛta' becoming 'pāguna'), and 'y' insertion. The text also mentions the insertion of 't' at the beginning of vowels in some words.
Anusvara (Nasalization): Words with added and omitted anusvara are discussed.
Contractions and Shortened Forms: Similar to how "Shalivahana" becomes "Sālāhaṇa" in Prakrit, Jain Prakrit also features contractions like "Shravaka" to "sāva" or "sāga."
Sanskrit-to-Prakrit Transformations: Numerous examples of words derived from Sanskrit with Prakrit phonetic changes are presented.
Grammatical Forms: The text details various noun and verb forms that are not always strictly grammatical but are found in Jain Agamas and their commentaries. This includes specific case endings, plural forms, and verb conjugations.
Variations of a Single Word: The text notes the presence of multiple variations for the same word, demonstrating linguistic flexibility.
Compound Terms: Examples of Sandhi (word-joining) are also present.
Difficult-to-Interpret Terms: Some terms are so obscure that their meaning is difficult to ascertain.

The editor emphasizes that most of the linguistic examples are drawn directly from "Angvijja Prakirnaka" itself, with references provided to a glossary at the end of the book.

Internal Structure and Subject Matter:

"Angvijja Prakirnaka" is described as a vast treatise on prognostication (phaladesh). Unlike astrological texts that rely on planets or horoscopes, this science derives predictions from observing a person's natural inclinations and physical behaviors. Consequently, the book contains extensive descriptions of human movements and conduct.

It is hailed as unique and monumental in Indian literature, with no comparable extensive and detailed work known to scholars worldwide.

The author of this science acknowledges a built-in limitation: even the most careful prediction by a master of the science will be incorrect in one out of sixteen predictions. The text states, "You will make sixteen predictions, and one will be mistaken. You will state fifteen completely. Then, even without omniscience, you will resemble an omniscient being." This implies a certain degree of fallibility in the predictions.

Process of Prediction:

The text elaborates on the meticulous process a practitioner must follow:

Observation of the Questioner: Before making a prediction, the practitioner must carefully observe the questioner's state of mind and circumstances at the time of asking.
Physical Actions: The practitioner observes which parts of the body the questioner touches, whether they are sitting or standing, crying or laughing, falling, sleeping, being humble or arrogant.
Behavioral Details: All actions like coming and going, embracing, kissing, crying, lamenting, weeping, falling, rising, departing, walking, yawning, kissing, embracing, serving, etc., are observed.
Contextual Factors: The presence of others with the questioner, whether they have brought offerings, and the type of ornaments worn are also noted.
Holistic Approach: Only after such thorough observation does the Angavidya expert make a prediction.

The editor clarifies that performing predictions requires complete and profound study of this science and that he himself, as the editor, does not possess this qualification. His role has been to gather and scientifically organize the ancient manuscripts and related materials to create a pure version of the text, though some fragmented sections and impurities remain due to the scarcity of ancient, diverse manuscripts. He hopes a scholar will dedicate themselves to studying and unveiling the profundities of this scientific subject.

Value and Significance:

The text highlights the immense value of "Angvijja Prakirnaka" for various disciplines beyond fortune-telling:

Ayurveda, Botany, Zoology, Psychology, Sociology, History: Scholars in these fields will find ample material.
Cultural History of India: The book is rich with information for those interested in India's cultural heritage.
Prakrit and Jain Prakrit Grammar: It serves as a valuable resource for grammarians.
Prakrit Lexicography: Future lexicographers will find it essential for their work.

Cultural Material:

The core of the "Angvidya" text relates to human limbs and their various actions and gestures. The author meticulously describes the shape, color, number, weight, gender, and nature of body parts, dividing them into 270 categories. It also details numerous human behaviors like sitting, standing, looking, laughing, questioning, saluting, conversing, arriving, weeping, lamenting, falling, rising, departing, walking, yawning, kissing, embracing, and serving, with many sub-types. The text also includes descriptions of other life activities and their synonyms, enriching the understanding of verbs in Prakrit literature.

Culturally, the book describes numerous entities associated with humans, animals (quadrupeds, reptiles, aquatic creatures, insects), celestial beings (gods and goddesses), and plants. It provides extensive lists of:

Human-related Items: Castes, lineage, relationships, occupations, professions, places of authority, vehicles, settlements (villages, towns), architectural elements, ancient coins, household items, utensils, food, beverages, clothing, ornaments, oils, aids for support, types of sexual activities, desires during pregnancy, diseases, festivals, musical instruments, weapons.
Animal-related Items: Names of quadrupeds, reptiles, aquatic creatures, snakes, fish, and insects.
Plant-related Items: Names of trees, flowers, fruits, shrubs, and vines.
Deities: Names of gods and goddesses.

A remarkable aspect is that the author has categorized these objects, including inanimate and minor animate entities like trees, species, coins, utensils, food, beverages, ornaments, clothing, bedding, seats, weapons, and insects, into masculine, feminine, and neuter genders. The text not only lists these items but also provides descriptions and synonyms for many of them. It helps identify names that might not be found in Sanskrit or Prakrit dictionaries. The collection of names related to body parts and entities connected to humans, animals, plants, and deities is considered highly significant for scholars in respective fields. The text even references specific historical entities like "Kshatrapa" kings' coins and the ancient name of Shravasti, "Sahitmaka," as well as terms like "Ayagpat" and "Aajivaka."

Study and Translation:

The editor addresses the suggestion of translating the text. He states that since it's a specialized work on prognostication, a literal translation without understanding its definitions and related texts (like those mentioned in the appendices, e.g., Parashari Samhita) would be meaningless. A thorough study of its definitions and related literature is crucial for an accurate and meaningful translation. He also acknowledges that despite efforts, the text's revision is incomplete, and due to a long period of disuse, many errors, fragmented sections, inconsistencies in numbers, and identification issues persist. Therefore, a complete and accurate translation would require in-depth study of the text itself, along with related literature and a grasp of its specific terminology.