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THE INDIAN ANTIQUARY
Mucalinda's tail, the stem from his body, the leaves from his hood, it was then called någa. valli, " serpent-creeper." When the Nâgas gathered together for the war of Kälaniya (see Buddhay, they brought bunches of it, which they left behind when Buddha pacified them. Umâ gathered the bunches and planted them round a mango, whence they were dispersed in all directions; it was thence called bû-lat, "received by Earth." The Tovil-pali-upata states that betel arose from the Naga-king's hood, and again in a grove of sal-trees (see Tovil). Another Dalu-mura-upata, giving the same legend, says that the Rşis dwell on the south of the leaf, Umâ on the left, Vişnu on the top, and Maha-bamba at the stalk. The original plant threw out shoots, a copper-coloured one on the N. W. to Kacavara, a white one on the N. to Pattini, a green one on the E. to Indra, a golden bronze one on the S. E. to Náta Dova, and a green one on the S. to Vişnu. Another D.-m.-upata begins with the story of the Hare-birth and Säkra's painting a hare upon the moon. His paint-brush fell down and broke through the earth into the Nâga-world, where it dropped into the Naga king's throat, burned its way out thence, and grew as betel, under the constellation Puse. The Nâgas watch over it in their world. When the friar Sonuttara brought from the Nägaworld a casket of relics of the Buddha, which the gods distributed, he was pursued by the Någas, who covered their heads with betel-sprays, which they threw away on reaching Nalanda; these grew up as the mälipala betel. In the time of Kakusanda betel was called pandi-pul-patra, iinder Konagama sri-patra, under Kassa pa naga-valli ; now it is named dähät. A rite of propitiation is described in the Dalu-mura-yahan-kavi, in which decorated altars and betel-leaves are offered to Pitiya Deviyê, Pallebädde D., Alut D., Devatar Bandara, Kosamba, Kalu Bandara (born in Dumbara), Kîrtti Bandara, Vanni Deva-raja, Abhimana, Kadavara, Amu-sîri Kalavara, the Twelve Devas, Säkra, Maha-bamba, Soli Kumâra, Kalu Bandara, the Kalu B. of Senka-a-gala, Gangê B., Devel Devi, and Amu-sîri. A rite of betel-offering is described in Dalu-mura-pidum-kavi. Another ritual in honour of Pitiya Devi is described in Pitiye-dalu-mura-kavi : see Piliya Devi. On the legend of the origin of betel from Duma-valli, see Vas. • Bhadra-kali. See Kali.
Bhairava (Bahirava, Vairava, Bärändi). A demon, propitiated in Yak-pidavila. He is worshipped by Tamils with a victim (preferably human, especially an unblemished first-born boy) to gain his help in searching for jewels; under the name of Bärändi he was worshipped in Avissarelle, where there are the ruins of a temple said to have been built to him by Rajasimha I (see Bell, Report on the Kegalla District, Colombo 1892). His influence is described in Gara-yale-pâliya. For the representation of Bh, in the Rakusu-bali, see Rakusu. Eight Bhairavas were subdued by Buddha, q. v.; see also Sanni Yaka. They accompany Bhadrakali (see Kali); they come with Pilli Yakas (q. v.). A Bhairava is invoked in Mal-keliyadinna; the bangle of the Nine Bhairavas is invoked in Ran-halamba-kavi and Halambakantiya. See also Graha Bhairava, Masgan Bh., Visâlâ. The temple of Bhairava near Sitavaka is mentioned in Sävul-sandesaya.
Bhairava Riri. See Riri Yaka. Bhargava. Father of Sikurå. Bharadvaja. A Rşi who healed a king of Sâgal-pura; see Limes.
Bhasmasura. A demon. He performed austerities, sitting for 12 years on a needlepoint; and Siva (Esvara) gave him a charm by which he could burn to ashes any one on whose head he laid his hand. He then asked Siva for his wife, which was refused, and he therefore tried to destroy Siva, who fled away. Then Vienu, taking the form of a goddess,
