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Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c15.s1: Magic and Superstitions

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c15.s1

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English

Contents

Magic and Superstitions

Jain Monks and Magical Practices

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From the earliest ages magic and superstition occupied an important place in the social life in ancient India. Here we come across a number of magical formulas and spells to heal sickness, exorcise demons and overpower enemies, love-charms, formulæ to encompass luck for women, to achieve victory in battles and to find out hidden treasures, etc. Innumerable references to magical practices are preserved in the canonical literature of the Jains.

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The Vijānuvāda Puva was one of the fourteen Purvas of the Jain canon wherein various spells and charms were described¹. According to the Bhagavatī, Gosāla was well-versed in eight divisions of Mahānimitta² and could foretell the profit and loss, happiness and sorrow and life and death of the people. It is stated in the Pamakalpa cūrṇi that the disciples ordained by Ajja Kālaka never stuck to asceticism and so the latter went to the Ājīvikas for the study of Nimitta as already stated. Later on Ajja Kālaka gave a show of his Nimitta in the presence of king Sātavāhana, who was very much pleased with him and wanted to offer him some ornaments which Kālaka refused to accept³. Then Bhadrabāhu was a great Naimittika and was versed in the science of spells (mantravāda), he composed the Upasargaharastotra and sent it to the sangha to avert trouble from a vyantara⁴. Ajja Khauḍa was another Jain saint who is described to be a master of charms.⁵ Thus we notice that the Jain monks practised charms and were versed in exorcism. In time of emergency they got alms by conjuring (vijāpiṇḍa),⁶ employing incantations (mantra-tikkha-joga), and distributing roots and bulbs to cure various diseases⁷ they also employed various medicines for causing impregnation and miscarriage 8 Sometimes when the Jam sādhus were waylaid in a forest, they placated the sylvan deity by means of kāyotsarga 9

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¹ Sama Ṭī 14, p. 24a

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² The eightfold division—(1) bhoma (earthquake), (2) uppāta (any portentous phenomenon boding calamity), (3) suvina (dreams), (4) antalikkha (various colours and forms of the sky resulting from some unnatural phenomenon), (5) anga (movements of limbs), (6) sava (sounding of the birds), (7) lakkhana (fortune-telling from marks of the body) and (8) vañjana (signs of distinction)—Thā, 8 808, cf Uttarā (15-7) which refers to chinna (rending of clothes), sara bhoma, antalikkha, suvina, lakkhana dunda, atthuṇa, angavijjā and saravijjā, Sūya 12 9, Ṭī (Hāṇ) p 660. Also cf Dīgha J p 4 which mentions anga, nimitta, uppādo, supinam, lakkhana and mūvachinna, Law History of Pali literature, I p 82 f, also Manu VI 50

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³ See Supra, p 208, also S B. M, p 260 f

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⁴ Gacchā ur pp 93-96

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⁵ Āsa cū p 542, Nisi cū. (MSS) 10, p 101, also cf Brh Bhā 4 5114f

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⁶ The Piṇḍa, 500 refers to two kṣullakas who by applying collyrium to their eyes made themselves invisible and enjoyed the royal food with king Candragupta

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⁷ Pādalitta sūri is stated to have cured the headache of king Muṭuṇḍa Ān cp 301 also Piṇḍa Ni, 497 f.

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The Ogha mentions the disciples of Mahāvīra who possessed various supernatural powers Some cured the disease simply by touching a patient with their hand At times, the phlegm of another dirt and filth were used as medicines to cure disease By the aid of charms they could assume any form at will (veuvva) could rise through air and their speech became as sweet as milk 10 Sometimes when people suffered from disease or the country was besieged by the enemy or people died of starvation or of enlargement of glume galaguta etc by reciting of a spell the preceptor made a stūpa of sand and by magic spells he won the middle, which caused the purity etc I and he made the subsided 11 During the time of religious discussions and also in achieving victory the monks employed various charms and spells 12 There were books on magic Reference has been made to Joi-pāhuda which was an important work on this subject It is stated that the person versed in this work could generate even animate objects Siddhasena Ācārya is stated to have created magical heroes following the instructions laid down in this work 13 The devices such as making a buffalo unconscious were also mentioned in Jompāhuda 14

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The group of tuṭi, joga and manta is considered as one of the three super human qualities asva 15 The difference between tuṭi and manta is that the former is accomplished by certain magical practices and is presided over by certain female deity such as Prajñāpti etc, while the latter is accomplished just by reciting padharas duha and is presided over by a male deity, such as Hameganī etc 16 Joga is a charm or magical incantation which produces enmity, allurement, eradication of the enemy and cures diseases 17 or it is defined as a magical power of rising through air by anointing one's feet 18 It is stated that the kulapati of Bambhadīva possessed this lore and on aṣṭamī, caturdaśī and other festival days, used to walk on the surface of river 19 Then Ajja Vana was accomplished in this lore and by rising in the sky he went from Purīya to Māhesarī to

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8 See Pinda Nir 497-511 9 Brh. Bhā 1 3108 10 Khārāvaladdhi, Sū 15 p 52, also Āta cū pp 395 f 11 Brh Bhā 4 5106-5113 12 See Uttarā Ti 3, p 72 13 Also cf Nisī cū 1, p 375, Brh Bhā 2 2681 14 Vya Bhā 1 38 also see Sūya Ti, 8, p 165a Pinda Bhā 44, Prabhācakacarita, V, 113-127 Panbasvana Muni is stated to be the author of Jonipāhuda see Ircānta, July Sept. Oct 1939 15 Brh Bhā 1 1235 16 Nisī cū p 748, Brh Bhā 1 1235 ; Nāyā Ti 1, p 7 17 Nisī. cū, p 748, 18 Brh. Bhā. 1 1235, also Dadhuvāhana Jātaka (No. 186), II, p. 103.

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get flowers for the festival of the Pajjosavana.²⁰ Vinhukumāra was another saint who is stated to have made a flight from Gangāmandita mountain to Gayapura.²¹

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²⁰ Āva. cū , p. 396

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²¹ Uttarā Ṭī 18, p 248a.

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The *Brhatkalpa Bhāsya* describes various magical practices such as *Koua*, *Bhūt*, *Pasina*, *Pasināpasina* and *Nimitta*. *Koua*²² constitutes (1) *vinhavana*, i.e., giving auspicious bath at cemetery or cross-roads to procure good luck for women for protecting children²³ : (2) *homa*, i.e., offering oblation to the sacrificial fire for averting evil; (3) *suaṭariraya*, i.e., incantation accompanied with the movements of head (com hands?), (4) *khāradahana*, i.e., throwing salt in fire for the cure of the diseases; (5) *dhūva*, i.e., throwing incense in the fire; (6) *asarisavesaggahana*, i.e., changing apparel, the man taking to the costume of a woman, (7) *aḍayāsana*, i.e., embracing the trees; (8) *utthubhana*, i.e., spitting with the sound *thu thu* for pacification of bad luck and (9) *bandha*, i.e., fastening a talisman. *Bhūtkamma* means besmearing the body with the consecrated ashes as a protective charm.²⁴ Sometimes damp earth was applied or a thread was tied in place of ashes. The monks practised this charm for protecting their residence, body and ritual paraphernalia against thieves etc. *Bhūikamma* is also referred to in the *Āvasyaka curni*²⁵ where it is said that after performing this practice a protective amulet (*rakkhāpoṭṭaliya*)²⁶ was tied to a new born babe. In *Pasina* a question is asked to the deity who descended in a thumb nail, in the leavings left after eating *kamsāra* (a kind of sweet) etc., cloth, mirror, sword, water, wall or an aim. In *Pasināpasina* the question is answered by the deity possessed of charms who appears in dreams; or the *Ghantika* yaksa, the family deity of Dombi, when asked a question, whispers in her ear, and she refers it to others. *Nimitta* was another practice, by which one could have a knowledge of profit and loss regarding present, past and future. *Cūḍāmani* was an important work on *Nimitta*.²⁷ Then there were love-charms which were magically effective and by which women could regain their husband's lost affection.²⁸ The *Nāyādhammakahā* refers to the following contrivances : powder prepared from various ingredients causing stiffness (*cunnajoya*), employment of incantations (*mantajoya*), charms causing leprosy and other diseases (*kammanajoya*), causing beauty (*kammājoya*), captivating heart (*hṛdauddāraṇa*), captivity of body (*kāuddā* and subjugation (*abhiyoga*), fascination (*vaśīkaraṇa*), roots, bulbs skin, creeper cells, kirāta herb²⁹ silāras, pills³⁰ medicine valel and mixture bhesaja³¹

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²² According to the *Vya Bhā*. (1 p 116af), however, *Koua* means wonderful feats performed by a juggler by putting the iron balls in his mouth and taking them out through ear or nose, or taking out fire from his mouth

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²³ The king Siddhattha is described to have performed hundred protective charms (*hou-yasaya*) after taking his bath (*Kalpa* 4 62), cf *Asilakkhana Jātaka* (No 126) I. p 456

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²⁴ Nisi cū 13, p. 850

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²⁵ p 140

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²⁶ *Raksāvaṭi* is described in the *Caraka*, *Śarirasthāna*, VIII, 75, p 155 f

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²⁷ Brh. Bhā. 1 1308-13

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²⁸ The *Sūya Ṭī*. (II, 2 p 336) refers to a mendicant versed in the magical spells He used to carry off the women of Rāyagṛha by his charms Once the king detected him and returned the women to their respective husbands One woman did not want to go back but when the bones of the mendicant rubbed in milk were given to her she returned to her husband,

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²⁹ The *Visi cu* (15 1005) refers to the consecrated flowers given to a woman to fascinate her by a *sārejeska* ascetic

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³⁰ The *Utterā T* (13 p 190a) refers to a pill given by a mendicant to Vandhanu which, keeping in his mouth Vandhanu felt unconscious and the royal servants taking him to be dead left him and went away. The same work (8 p 213a) refers to the maid-servant of king Udayana who was turned beautiful by taking a pill also see Magic in the Sanskrit D ama' by Virgina Saunders *J A O S* Vol 45 2 192)

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³¹ 14 p 152

Acquisition of Spells

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Various practices are described to acquire these spells. Rites were performed on the days of dark caturdaśī and aṣṭamī³² and the charms were acquired with the help of the dead body of an uninjured person, endowed with auspicious marks.³³ The name of Satvaki has been already mentioned, who went to the cemetery for securing the *Malāṇola*-spell. Just he set fire to the pyre with the dead body of an orphan and then covering himself with a moist skin moved about slowly on his left toe till the pyre was kindled. Thus within seven nights Satvaki acquired the spells.³⁴

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³² *Nisi cu*, P1 p 7, *Bih Bhā P* 20

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³³ *Ācā T*, 1 6, T1, p 6a

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³⁴ *Āra cu*, II p 17b

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Then there was magical power of rising in the sky *khecarī vijjā*³⁵ We hear of a thief who went to the burial ground, put up a hanger there with burning charcoal and a pike below. The thief after chanting the spells eight hundred times cut off one string of the hanger and thus cutting off the four strings achieved the *vijjā*³⁶ It is mentioned in the *Utkādhikāra* a commentary that Nattumatta, a *vijjāhara*, in order to attain efficiency in certain *vijjā* went to a bamboo-grove (*vaṃśakuḍaga*) and having fastened his feet up, and inhaling smoke started practising penance.³⁷ Then we are told of a king who wanted to learn spells from a Matanga which he could learn only when he occupied a lower seat.³⁸ It was a belief that the spells lost their efficacy when one uttered falsehood.³⁹

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³⁵ *Āva T* (Hani), p 811 a

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³⁶ 3, p 189 a

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³⁷ *Das cu* p 45, cf *Jāca Jataka* (No 309) III, p 28

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³⁸ *Das cu* p 100, cf *Anla Jataka* (No 474) IV p 202

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³⁹ *Nāyā 1*, p 15 f

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Besides, gods with superhuman powers were also propitiated. We are told that in order to propitiate a god, Abhayakumāra went to his fasting-hall and sat there keeping aside his ornaments, garlands and perfumes observing a three days' fast. In course of time the god was forced to give up his seat in heaven and created artificial rains on the mountain Vebhāra as desired by Abhayakumāra⁴⁰ Another god, propitiated by king Paumanāha, kidnapped queen Dovaī and brought her from Hatthi nāpura to Avarakaṅkā.⁴⁰ Still another god by means of his magical power is stated to have constructed a bridge over the Lavana ocean.⁴¹

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⁴⁰ Ibid 16, p 186

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⁴¹ Ibid 16, p. 190.

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Other Magical spells are arranged here alphabetically:— *Ābhoginī.* By muttering this charm one was able to know the mind of others ⁴² *Addaa vijjā.* By means of this charm a patient was cured after casting his reflection into a mirror ⁴³ *Addhavetālī.* By uttering this charm a stick was put down, it was a counter-spell to the "veyālī" spell.⁴⁴ *Āhavaṇī.* It produced instantaneous disaster.⁴⁵ *Āmayakaraṇī.* It made a person sick.⁴⁶ *Antaddhānī* It made a person disappear.⁴⁷ *Anteurī.* In this charm, by uttering the name of a patient, if one's own body was wiped, the patient was cured.⁴⁸ *Ayamīnī.* It forced a person to come to one.⁴⁹ *Buālī.* It appeared like a cat, and was a counterspell to the "mouse" spell ⁵⁰ *Capetī.* In this spell a patient being slapped was cured ⁵¹ *Dabbha* In this spell a patient being wiped with *darbha* grass was cured.⁵² *Dāmilī.* It was a charm possessed by the Draviḍas ⁵³ *Dubbhagākara.* It made a person miserable.⁵⁴

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⁴² Brh. Bhā. 3.4633

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⁴³ Vya Bhā 5.136-138, p 27

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⁴⁴ Sūya II 2.30

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⁴⁵ Ibid, Āthabhana is also mentioned in the Sutta Nipāta, Tuvattaka Sutta 4 15 52 13

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⁴⁶ Sūya., op cit

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⁴⁷ Ibid

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⁴⁸ Vya. Bhā op cit.

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⁴⁹ Sūya. II. 2 27 trans by Jacobi, S.B E., Vol XLV, p 367.

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⁵⁰ Ava. Nir 137 (Hari ).

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⁵¹ Vya. Bhā. op. cit

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⁵² Ibid

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⁵³ Sūya. op. cit.

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⁵⁴ Ibid,

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*Dūlī* It cured snake-bite of a person even if the same spot of a messenger (*dūta*) carrying the news of snake-bite was rubbed 55

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*Gabbhākāra* It caused pregnancy in a woman 56

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*Gaddabhī* In this spell whosoever heard the braying of a female donkey, vomited blood, was overpowered with fear and lost his senses It is said that this spell was possessed by king Gaddabhilla 57

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*Gandhārī* **

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It was a spell of the Gandharvas 58 It was one of the four important spells 59

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*Gorī* **

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It was one of the four important spells 60

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*Jambhānī* It was a certain magical formulary used for exercising the evil spirits supposed to possess weapons 61

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*Jānāīaī* By means of this spell one could find out the past history of a person 62

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*Kaī* It appeared like a female crow and was a counterspell to the “she owl” spell 63

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*Kalingī* It was a charm possessed by the Kalingas 64

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*Kuhedavijjā* It was a magic trick

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*Lesanī* It made a person cling to something 66

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*Mī* It appeared like a female deer and was a counterspell to the “tigress” spell 67

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*Mohanakāra* It was a magical charm used to bewilder an enemy, 68 it was directed by Jain monks against thieves 69

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55 *Iya* *Bl* *op cit* It is an example of sympathetic magic 56 *Suya* *op cit* 57 *Nisi* *cu* 10, p 371 ff 58 *S* *iya* *op cit*, The *Gandhara* charm is mentioned in the *bo_hara* *Tital* IV 108 119 as a charm for making oneself invisible also *Digha* I p 21, 59 *I a* *c* p 161 *Aita* *Ti* 7 203 *Ase* *Bin* *Bhi* 1 250s 60 *Iid* *do* *Su* *t* *of* *cit* 61 *Suya* *op cit* *d* the *jambhaka* weapons mentioned in the *Utt* *nam* *nta* is most weapons *J* 1 0 5 4 2 102 62 *Uttara* *Ti* 13 p 189 63 *A* *u* *op cit* *Uttara* 71 3 2 64 *Suv* *f* *cit* 65 *I* *the* *o* *Su* *XX* 1 66 *Ane* *f* *cit* 67 *I* *of* *cit* *L* *her* *Ir* *of* *it* 69 *Sin* *p* *cit* 68 *Bih* *Bl* 1 1

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Morī It appeared like a peahen and was a counterspell to the "scorpion" spell⁷⁰ Mūsaga. It appeared like a mouse and was a counterspell to the "cat" spell.⁷¹ Naulī. It appeared like a female mungoose and was a counterspell to the "snake" spell.⁷² Osavanī. It was a charm for putting a person to sleep.⁷³ Ovāī. It appeared like a female hawk and was a counterspell to the "poyai" spell.⁷⁴ Ovayanī. It made a thing fall down⁷⁵ Pāgasāsanī. It was a magic art of conjuring or trickery⁷⁶ which produced illusion. Pakkamanī ** It made a person giddy.⁷⁷ Pannattī. It was one of the four important magic arts. It was an art of foretelling⁷⁸ Poyai It appeared like a female bird (sakunikā) and was a counterspell to the "female hawk" spell⁷⁹ Rohiṇī or Mahārohiṇī. It was one of the four important charms⁸⁰ Sanhai This charm was acquired just by reciting 'padhyasiddha'. After this charm was recited it was surrounded by friends, servants etc. and carried out the commands⁸¹ Sappa It appeared like a snake and was a counterspell to the female mungoose" spell.⁸²

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⁷⁰ Āva Nu. op. cit., Uttarā Ṭī op cit.

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⁷¹ Ibid

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⁷² Ibid

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⁷³ Sūya. op. cit., Āva cū, p. 144 Kalpa. 2.27, also Nāyā. 16, p 186. Āva Pr p 193 Vasu, p. 7

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⁷⁴ Āva Nu. op cit, Uttarā Ṭīkā, op. cit.

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⁷⁵ Sūya op cit, Das cū p 45

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⁷⁶ Sūya op. cit.

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⁷⁷ Ardhamāgadhi Dictionary, Vol. III, p 384, Ratanchandji Sūya op cit

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⁷⁸ Āva cū, p 161; Uttarā Ṭī, 9, p 138, 18, 238a It is mentioned in the Kathākośa as a magical art personified as one of the Vidyādevis (M Williams' Sa-Sk. Dictionary)

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⁷⁹ Āva. Nir. op. cit, Uttarā Ṭī op cit

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⁸⁰ Āva cū op cit, Paṇca Ṭī. op cit.

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⁸¹ Uttarā Ṭī. 13, 189a, 194.

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⁸² Uttarā. Ṭī 3, 72

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*Sīhī.** It appeared like a lioness and was a counterspell to the “female boar” spell ⁸³

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⁸³ *Ibid*

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*Sovāgī* (or *Māyangī*) It was a charm of the *cāṇḍālas* ⁸⁴

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⁸⁴ *Suya-g-ā-s*, I, 102; *Al-Biruni’s India*, I, p 132; Bombay 1437

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*Sovarī.* It was a charm of sorcery (*sambarī*) ⁸⁵

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⁸⁵ *Suya-g-ā-s*, *id*

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*Subhagākara* It made a person happy ⁸⁶

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⁸⁶ *Ibid*

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*Tālaunta* By means of this charm by rubbing the charmed fan a patient was cured. ⁸⁷

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⁸⁷ *Ibid*

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*Tālugghāḍinī* It was a spell used for opening a lock ⁸⁸

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⁸⁸ *Suya-g-ā-s*, *Viyāh*, I, 210; *S. K.*, I, 113; *Ibid*

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*Thambinī.* This spell produced the magical arresting of any feeling or force, as of hunger, thirst, or of the forces of water, fire etc ⁸⁹ The Jain monks employed this magical spell to supress water, fire or air when their residence was in danger, this spell was also directed against thieves ⁹⁰

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⁸⁹ *Suya-g-ā-s*, *id*

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⁹⁰ *Brh Bhā*, I, 2711-3 (80); *Nis. c. bhā*, I, 113; *id*, p 7

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*Ulugī* It appeared like a female owl and was a counterspell to the “female crow” spell ⁹¹

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⁹¹ *Ā-a-Nis*, I, 11; *Ibid*

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*Ucchittho* In this charm if a monk was driven out by a layavan or his food and drink were stopped or he suffered from intense pain or snake-bite another monk applied filth to his lips used his mouth with wine (*moka*) and by chanting the magical formulae relieved the fellow monk of his distress ⁹²

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⁹² *Bih Bh*, 98; *id*

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*Uppayanī* (or *Unnamnī*) It made a thing resume the same position as previously ⁹³

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⁹³ *Suy-g-ā-s*, *Dī*, p 1; *Isibhāsiyāim*, I, 1; pull by incans of which one is able to upward (*Kulas* LXXXVI, 189)

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*Vagghī* It appeared like a tigress and was a counterspell to the ‘female deer’ spell ⁹⁴

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⁹⁴ *Ā-a-Nis* op cit, *L’āc*, I, 1; *id*

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*Vañjana* In this charm, by rubbing charmed food a patient was cured. ⁹⁵

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⁹⁵ *Vj. El* cp at 1; *The* fr. *a P. T.*, *jarat-khe* the name of a female demon supp. the hair of a woman’s pudenda (*M. Williams Sanskrit English Dictionary*)

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Varāhī. It appeared like a female boar and was a counterspell to the “lioness” spell.⁹⁵ Vattha. By uttering this spell or by rubbing a piece of cloth a patient was cured.⁹⁶ The Jain monks employed this charm for curing snake-bite and carbuncle.⁹⁸ Veganai. By means of this spell one is able to rise up swiftly.⁹⁹ Vetālī (or Veyālīni). This was a magic art which brought dead bodies to life.¹⁰⁰ According to the Uttarādhyayana commentary, by this spell a Vijjāhara kidnapped a woman.¹⁰¹ Vicchuya. It appeared like a scorpion and was a counterspell to the “peahen” spell.¹⁰² Visallakarani. It made a person free from a pointed weapon or from pain *salla*¹⁰³

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⁹⁵ *Acc. Nu. op. cit.*; *Uttara. Ti. op. cit.*

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⁹⁶ *Tia. Bh. op. cit.*

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⁹⁸ *Brh Bh.* 3-3907. According to M. Williams *Sanskrit Dictionary* *vatthu* is a wrong reading for *vastu vidyā* which is a science in building.

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⁹⁹ *Uttara. Ti.* 1b, 247. *Vegavati* is a name of a vidyādhari in the *Kathākośa* M. William’s *Sanskrit-English Dictionary*.

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¹⁰⁰ *Sūya op. cit.*

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¹⁰¹ 1b, p. 242a. *Vetālī* is mentioned in Buddhist literature.

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¹⁰² *Uttani. op cit.*

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¹⁰³ *Sūya. op. cit.* Also mentioned in the *Rāmāyaṇa*. II. 25-38.

The Vijjāharas

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The Vijjāharas or “wisdom-holders” were spirits like fairies or sylphs who occupied an important place in the Jain texts.¹⁰⁴ The Vijjāharas were essentially spirits of the air (*khecara*), and were described as travelling in their excellent cars (*caracimāna*) which they could make at their will. They are represented as devotees of Jain religion and frequently we meet them bound for the pilgrimage of the Nandisara dīva or the Atthivava mountain.¹⁰⁵ The Vijjāharas also joined the Jain ascetic order :* they are represented as wicked beings carrying off the maidens during the time of their wedding.¹⁰⁷ The home of the Vijjāharas was chiefly the mountain Veyaddha. Several Vijjāhara rulers are mentioned¹⁰⁸

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¹⁰⁴ These spells are also mentioned in the *Divyāvadāna* (xxxiii, 636 f).

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¹⁰⁵ The Vijjāharas also appears in the *Bharhut Inscriptions* (209). The *Vijjāharas* are said to be a king of sem-human beings possessing the knowledge of magic arts and resident in the Himalaya mountains (Hoernle’s Readings from the Bharhut stūpa). In the *Kusa-jātaka* (No. 391) III, p. 303 f. they are described as a being given to night dalliance and seduction, and accustomed to perform by day penance by standing in a ment in a cremation ground, standing on one leg while saluting the sun cf. *Kusa-Jātaka* (No. 436), III, p. 528. The *Vāyupurāṇa* (LXIX) enumerates three original groups of *Vijjāharas*, which gave rise to several gems of the *Kumāra* clan. *Inscriptions*, p. 89 f; Barua and Sinha, also see *Mārkaṇḍeya*, pp. 401-41.

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¹⁰⁶ *Cūla Ti.* 9, 137a f. 13, p. 136a.

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¹⁰⁷ *Bri.*, 4, p. 135.

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¹⁰⁷ *Ibid*, 9, p 137a, 13 p 189a 18, p 235

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¹⁰⁸ Cf *Uttarā Ṭī* 22 p 227, 13 p 241a 18 p 239, 13 p 193a 9 p 135, 18 p 247 It is stated that Nami and Vinami the sons of Kaccha and Mahakaccha were brought up like his own sons by Usabha But when Usabha renounced the world and distributed the kingdom among his sons, Nami and Vinami were not present Later on when they approached Usabha and asked for their share Dhaiana gave them forty eight thousand vijjas, among which Mahārohıṇī Paṇṇatti, Gorī Vijjumuhi Mahājāla Iṇikkhamani and Bahurūvā were the chief Afterwards in the northern region of Veyaddha Vinami established sixty towns such as Gaganavallaha, etc, and in the southern region Nami established fifty towns such as Rahaneuracakkavāla etc (*Kalpa Ṭī* p 203 Vasu p 161), also *Paumacariya*, III, 144 ff, V 13 ff, *Āva cū* p 161 f)

Relation Between Human Beings and the Vijjāharas

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There were congenial relations between the human beings and the Vijjāharas and there were intermarriages. We are told that king Seṇiya had friendship with a certain Vijjāhara and he gave his sister in marriage to him.¹⁰⁹ Then Bambhadatta,¹¹⁰ Sanakkumāra¹¹¹ and Mahāpauma¹¹² are stated to have married the Vijjāhara girls. We are told that Vijjāhara Naṭṭumatta, unable to bear the prowess of a princess, went to acquire lore for achieving equality with her.¹¹³ Besides we are told that the Vijjāharas attended upon human beings and helped them in time of distress.¹¹⁴ There were also battles between human beings and the Vijjāharas.¹¹⁵

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¹⁰⁹ *Āva cū* II, p 160

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¹¹⁰ *Uttarā Ṭī* 13, p 194

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¹¹¹ *Ibid*, 18, p 237

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¹¹² *Ibid*, 18, p 247

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¹¹³ *Ibid*, 13, p 189a

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¹¹⁴ See *ibid*, 18, p 238a, also cf Vasu p 243

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¹¹⁵ See *Uttarā* 18 p 238a, *ibid* 18, p 247a

Linked texts (19)