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RELIGION
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these powers were capable of fulfilling all the desires of an individual. There were also counter-spells known as padivijja2 which were used to counteract the effect of a certain power or charm. The Jainas, the Buddhists, the Păsatthas,* the Saivite ascetics5 etc. are all mentioned to have been versed in these practices at various places in the text, which shows the practice of these supernatural powers to be a common feature of all the religious sects of the time.
Besides these superhuman powers, certain magical practices like koua, bhūi, pasiņa, pasiņa-pasiņa, nimitta etc. were also in vogue. Various magical or mystic rites like the custom of taking bath at cemetery or cross-roads by the childless woman or those giving birth to still-born children for the purpose of acquiring a son were termed as koua-kamma.? Bhūi-kamma consisted of the rites like besmearing the body with consecrated ashes as a protective charm. 8
In pasina the question was asked from a deity, and suviņapasina and aṁguttha-pasiņa are mentioned as two varities of the same in which the deity either appeared in dream or ascended on the nail of the thumb.9 Panhavā garaṇa is mentioned as a treatise on this subject. 10 In pasina-pasiņa the question was answered by the deity who appeared in dream.11
1. गोरि-गंधारीओ मातंगविज्जाओ साहणकाले लोगगरहियत्तणतो दुहविण्णवणाओ,
FIESTATAHTMITTUTTI I JETE—NC. 4, p. 15; CAT Arlifte 279&C facute AENATI cùfà-Cauvvana-mahāpurusa-cariyan (Prakrim
Grantha Parishad, Varanasi ), p. 228. 2. NO. 3, p. 422. 3. Ibid. 4. NO. 1, p. 139. 5. NC. 3, p. 585; NC. 3, p. 584; BỊh. V!. 3, p. 796. 6. NC. 3, p. 383. 7. fóg HiTT FAMT57an Eaui fosfa—Ibid. 8. The Tita, fararladt tat-Ibid. 9. siya gafont favolat, afegim ar-NC. 2, p. 184. 10. GET va queathtub gorrat-NC. 3, p. 383. 11. gfquufaust afturi anfernth aftrafaui atafa-Ibid.
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