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ANGAVIJJĀ-PRAKIRŅAKA and conversations. They chose a suitable place to practise their art. It had to be a garden inhabited by Brāhmaṇas, Siddhas 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 land or a cloth held up by the questioner. The limbs, after the manner of Angavijjā are divided into masculine, feminine and neuter genders and the prognostications resulting from them 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 Brihatsamhitā gives the contents of the Angavijja much as we find in the published text.
The commentary of the Uttarādhyayana Su. 8 also mentions Angavijjā as a book dealing with prognostications by means of the movements of limbs, terrestrial and astronomical sciences, mantras as hili hili mātangini svāhā and other vidyās.
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 Augaviiia opens with the usual salutations to Siddhas, Achāryas, Upadhyayas, Sadhus. Tinas and Mahāvīra. The science is said to have been enunciated by Mahāpurisa. The nimittas are divided into eight classes, namely (1) anga (limbs or gestures), (2) svara (articulation), (3) lakshana (signs), (4) vyañjana (moles etc.), (5) svapana (dream), (6) chhinna (wear and tear), (7) bhauna (terrestrial omens), and (8) antariksha (astrology). Among the nimittas, anga is supposed to occupy a preeminent position. This science formed a part of Dithivāya supposed to have been lost since he days of Sthalabhadra, a disciple of Bhadrababu. We are further informed that it formed the twelfth part of the Dithivaya and that it was taught by Mahavira to his Ganadharas. The author claims that the Angavijjá records faithfully the nimittas as were enumerated by Mahavira to his disciples. It is supposed to describe the title, the etymology and the chapter headings as described by Mahāvīra (pp. 1-2).
The purpose of nimitta is senses visualizing objects for personal satisfaction. Ange 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).
Chapter II (p. 3) contains the laudation of Jina Jina Santhavajjhāo). Chapter II (3-5) is devoted to the selection and training of a disciple (sissopakkhāvana). It is ordained that an expert in Angavijjā should impart the knowledge of the science to deserving Brāhmaṇas, Kshatriyas and Sadras. It was also expected that they came of a good family and bore sound character. Stress is also laid on their comely appearance, sound health, sweet speech, religiosity, humbleness, intelligence, obedience to teacher and ability to understand the significance of gestures, etc. The non-believer had no right to learn the science. Angavijjā was to be taught in a Gurukula to those who led the life of celebacy and honoured gods, guests and monks. The use of collyrium tooth-brush, perfumes, flowers, ornaments, fisb, flesh, honey, wine and butter was forbidden to the initiates. The lessons on Angavijjā were not to be given in stormy weather, hot summer, at the time of an earthquake, fall of metors, bathing time, at the time of an invasion, in the vicinity of a burning place or graveyard (edūka), mritasataka, and at a
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