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INTRODUCTION
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place soiled by flesh, blood and fat or strewn with rocks, pebbles and ashes. The appropriate places for such occassion were in the proximity of clean waters, green fields, auspicious trees, peaceful gods, soft sands, a stone slab in a cattle pen and in a white-washed house with the initiate dressed in white garments. The lessons began after salutations to gods, Jinas and Achāryas. Chapters IV-VII (5-6) deal with a short panegyric on Angavijja. The author after praising the magical formulae (mani) and the basic principles (adharaṇa) tells us that training in Angavijjā imparted the knowledge of victory and defeat, a king's death or recovery from illness, anarchy, profit and loss, happiness and misery, life and death, famine and good harvest, drought or good rainfall, etc.
The VIIIth Chapter (8-9) entitled bhumikarma contains many magical incantations for the attainment of Angavijjā. In one mantra its relationship with Khīriņi, Udumbara and Vīraņa trees is emphasised. A three-day fast under a Kshira tree to be broken with rice pudding is enjoined. For bhumikarma one-day fast on the fourteenth of the black half of the month is ordained. Wearing uncalendered garment and seated on a kuśa mat, a two-day fast resulted in the attainment of the Vidyā. The mantras were to be repeated 800 times.
The importance of bhūmikarma is further stressed. It is said to be the very foundation of the house of the Science which was laid down with the help of magical formulæ. Twenty-three items for prognostication are recorded namely-(1) the manner of sitting (upavavitthayihi), (2) squatting (palhatthiga-vihi), (3) touching (āmāsa-vihi), (4) bolstered position (apassaya-vihi), (5) posing up (thiyavihi), (6) seeing (vipikkhiya-vihi), (7) laughing (hasita), (8) questioning (puchchhiya), (9) paying respect (vandiya), (10) conversing (samlaviya', (11) coming (āgama), (12) weeping (rudita), (13) wailing (paridevita), (14) moaning (kandiya), (15) kayotsarga pose (pedima), (16) standing up for respect (abbhuthiya), (17) going out (niggaya), (18) stamping while standing or sleeping (pailāiya), (19) the manner of yawning, (20) kissing, (21) embracing (22) opulence (samiddhi), (23) service.
The author then subdivides the Chapters into Sections. In the second section the various posturs in sitting, laughing, sleeping, etc. are described (9-10). In section third a list of qualifications of a disciple are enumerated. The place of past, present and future in prognostication by amāsa, time, perfume, beauty and voice are given. While questioning the present, the manner of question asked and its purpose, the congregation and the appearance of the questions are taken into oonsideration. In the six catagories mentioned above presentation is the cause, one who presents the symbol. The manifestations are external and internal. The sub-varieties of the twenty-three items recounted above (p. 9) are then enumerated. (10-11).
In the fourth section the purposes and moods of prognostication are recounted. The list contains moods and state of health, anger, happiness, suppliancy, health, sickness, emaciation, fatness, steadiness and unsteadiness. It is enjoined that one should not foretell about separation, loss of fortune, insult, quarrel, warfare, etc. He should only foretell about impending happiness, good fortune, festivities, honour, etc. As a matter of fact the writer prescribes what should be foretold and what should be withheld under the heading enumerated above.
Section fifth describes in detail the virtues of a prognosticator. He controlled his senses, prognosticated only at the right moment, did not believe in adventurous life, did not hustle matters, was bereft of jeolousy and greed, was an expert analyst, fully understood time, spoke little, was steady, polite, etc. (13).
Section sixth recounts thirty-two kinds of the manners of sitting which also include seat made of wood, straw, cowdung, panels etc. Then follows a tedious list of good and bad results prognosticated
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