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INTRODUCTION
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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 references. For instance Manu, VI. 20 condemns science of utpāta, nimitta, nakshatra and angavidyā and ordains that a Brāhmaṇa should not receive alms from those practising the above mentioned arts. The Buddhists also condemned these and disallowed the monks their practice. The Brahmajāla Sūtta (Tr. by Rhys Davids, 16-18) mentions in the category of the condemned sciences Nimitta, Uppādo, Angavijjā, Vatthuvijjā (architecture) and Khattavijjā (art of warfare), Supinapāthakas interpreters of dreams) and Nemittas (fortune-tellers). They are frequently referred to in the Jatakas and are accused of fraudulent practices. The Jainas were equally strong in their condemnation of false sciences. Thus in Tbāṇānga, Sa. III, 6. 78, the list of sinful sciences (pāpaśrutas) includes utpāta (rain, flood and other natural disturbances), nimitta (divination), mantra (magical formulas), ākhyakas
Science of the Matangas), chikitsa (medicene), kalā (art), avarana (clothes), ajñāna traditional lore), mithyāpravachana (non-Jain texts). The Samavāyānga's list includes bhauma (terrestrial disturbances) utpāta (natural disturbance), svapna (dream), antariksha (atmospheric omens),anga (prognostication from the limbs of the body), svara (omen from articulation), vyañajana (foretelling from mole etc. on the body), lakshaņa (auspicious marks on the body) vikathānuyoga (science of artha and kāma), mantrānuyoga (magical formulas), yogānuyoga (science of controlling others), and any atīrthikānuyoga (texts of other religions). The Uttarādhyayana Sa. 8 expreses forcibly that those who practice Argavijjā are not Sramaņas (angavijjām cha je pauñjanti nahi te samaņā).
But inspite of the great condemnations heaped on the so-called false sciences by the Jainas, Buddhists and Brāhmanas, these sciences continued to exist and had a large number of followers among the people. The sacrifice of eight Virūpas, namely very tall, very fat, very lean, very fair, very black, very bald, very hairy (Vaj.Sam. XXX, 22), shows that & cetain magical significance was attached to human body and its various physical aspects. What significance these physical aspects had with reference to the science of prognostication we are not informed. Pāṇini, III, 2, 53 as pointed out by Dr. Agrawala (India as known to Pāṇini, pp. 326-27), refers to the belief in divination from bodily sigos and also to fortune-telling by soothsayers (1,4,39); the mention of utpata, samvatsara, mubūrta and nimitta subjects of study in the Rigayanādi.gaņa (IV, 3.73) indicates the study of astronomy and omens. It is mentioned in the Jātakas (J. I. 290; II. 21, 200, 250; III. 122, 158, 215; V. 211, 458) that the Brāhmaṇas 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 (a figavijjāsampāthakāh) and thus were supposed to be in a position to foretell not only one's past but also one's worth and character. The Ummadantī Jātaka (1. II.211 ff.) has a fiing at such prognosticators and diviners. The Brāhmaṇas come to examine the auspicious signs of Ummadanti, but they are so 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 Angavijjā might have been, little was known about the contents of that science, before the publication of the Angavijjāpainnayam. The Brihat Sambitā in chapter 51 describes certain details of that science. According to Varāhamihira 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, gesticulations
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