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RELIGION
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anything difficult was the application of these supernatural powers.
Various types of powers or vijjās have been alluded to in the text. Onimani and uņņāmaņi or the powers which made a thing fall down and rise upwards or assume the same posi - tion, are mentioned as two vijjas by means of which Harikesa could steal the mangoes from the well guarded orchard of the king Seniya.! King Seņiya is also described to have learnt these two powers from Harikesa by occupying a seat lower to him.? A śravaka is mentioned to have gone to the burial ground on the night of kala-caturdaśī to acquire the power by means of which one could rise high in the sky (akāśa-gata )."
During the famine, epidemic or such other emergencies when the monks could not procure food, they acquired it by means of abhicaraga (conjuration )', abhiyoga and vasskaraña ( fascination and subjugation )5 or in the absence of these powers through talugghadini-vijja ( the power which unlocks the locks )' or through usoviņi-vijjā (the power which induces sleep)? or through antaddhāna-vijjā by concealing themselves with the help of this power. 8 The practices of abhicăraga caused by the chanting of the mystic formulae ( mamta ) was allowed for the safety of the kula, gara, saṁgha or gaccha.
Among other vijjas mention is made of the abhogiņi-vijjalo by means of which one could know the mind of others.
1.759 at faldt af I BIHUT, 500|1401–NC. 1, p. 9. 2. NO. 1, p. 10. 3. NC. 1, p. 16. 4. 31atcai Oith a fleitoi 527 91NC. 1, p. 163. 5. 37ftitit akiteacui, go fa galau Harete –NC. 1, p. 121. 6. Jie atsasoftg facity afastifo fa&i.3707—Ibid. 7. Fratarfaustig 31 atas tue Ibid. 8. stupanja valla 37fEFH Hafat a ziagnf-Ibid. 9. gfe-tro-elaste hucqua ali pa–NG. 1, p. 163. 10, NC. 2, p. 463; Brh. V r. 4, p. 1252.
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