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A CULTURAL STUDY OF THE NISITHA CURNI
According to another practice, the consecrated tiny bells were rung around the ear of a person and the deity ascended there whispered the answer in his ear. This practice was also called as imkhiņ7.1 Nimitta is mentioned as another practice by which the person could acquire the knowledge of the past, present and future.2
There were also the aimdrajālikas (conjurers and jugglers ) and the vuitalikas ( those worshipping vetala ) who were versed in various feats. The inanimate objects could be displayed as animate with the power of indajala, while the vaitalikas are described as propitiating the ghost occupying the dead body ( vetāla ) by performing sacrifices and other mystic rites. These practices were fraught up with danger as the slightest mistake on the part of the performer could bring his complete disaster.5
Besides, according to the popular practice, the person desiring to bring the downfall of his enemy or king was asked to make the image of that person (võullagakaraṇa ). It was then shot down at the centre by chanting certain mystic formulae. 6 This rite was believed to cause the destruction of the person concerned. Kadagabaṁdhas ( amulets) and vašīkarana-suttas ( threads for conjuration ) were tied around the neck or hand of the person to be conjured or secured."
1. विज्जाभिमंतिया घंटिया कण्णमूले चालिज्जति तत्थ देवता कीधति... ...स एव
sooit zoufaIbid. 2. NO. 3, p. 383. 3. Ti ar HEALTH A aclà, à GGMME-NC. 3, p. 193. 4. HITTT Casar dari hartfarfa for re NC. 3, p. 526. 5. Ibid. 6. जो साहु-संघ-चेतित-पडिणीतो तस्स पडिमा मिम्मया णामंकिता कज्जति, सा मतेगाभि
Hanu Haaa sala--NG. 1, p. 65. 7. ETTEI TÈ Elifa Fui TEIPITUISTE (NC. 2, p. 223). In the Kādambari
of Bāna Vilasavati is also shown as wearing the charmed amulets ( mantrakarandaka ).-See Agrawala, Kadambari : Eka Samskrtika Adhyayana, p. 71; also Kālidāsa, Abhijñāna Sākuiltalam, Act. 7.
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