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THE INDIAN ANTIQUARY
Camundi Devatar. A spirit presiding over the orange cocoanut (see Cocoa-nut); his eyes are 3 gavvas wide, his mouth 4 laks round, his brow 2 laks wide, his nose a puludula long, his face a prako!iya round.
Candra. See Sandu. Candra Devi. A princess, on whom see Wooden Peacock. Candra Kumari. Mother of the Kabêri, q. v. Candra vati. Mother of Kuvêni. Also, & princess: see Wooden Peacock. Candrima. Mother of Mal-sara Raja.
Caterpillars. The poem Panu-hatanê describes a plague of caterpillars, and exorcises them by Buddhist and other invocations.
Caturva hana Rakusu. A demon represented in the R.-bali; see Rakusu. Catuva yara. Father of Palauga; soe Pattini. Cera-min. For the legend and ritual of this king's healing, see Arch, Pattini. Citrapati, Mother of Ma-devi. Citra poti. A deity of the tolabô plant; see Ata Magula. Citra Raja. Father of the Kåbêri, q. v.
Cloth. Certain rituals are used to exorcise sorcery and various evils by the virtue of imaginary celestial cloths (dirri saluva). One, the Diva-8aluvé kima, used to exorcise evil from clothy used for canopies, relates that in order to heal Maha-sammata of Mara's onchantment Gaura, a Sri-Devatar at (vara s request brought one of Sahampati Brahma's four cloths to be used as a canopy. Three other cloths were needed for Maha-sammata to wear during the rite, and they were procured as follows. The body of a slave-girl at Uturukura, wrapped in two cloths, had been left in a cemetery, and was carried off by a vulture; a cloth fell into the king's park in the Himalaya wilderness, where a hunter found it and brotght it to the king. Another was given by the gods to Queen Maha-miya, who gave it to the king. The third, likewise dropping from a corpse carried off by a vulture in Uturukura. was given to the king of Baranis, who gave it to the physician Jivaka as a reward for healing his soul, and Jivaka offered it to Buddha. A Dira-salu-iântiya describes the ritual. The exorcist is supposed to hold a celestial cloth in his hand, which was given by all the Budlhas and gods; he perfumes it and invokes the gods. The demon exorcised here is apparently Devel Devi.
Cobra. So po poems exist which are sung during the charming of cobras. One is a Nayi-keli-malaya, which invokes various themes of Buddhism ; another the Nayi-natavana
wi, invoking in addition to Buddhist themes the Sun, the Earth-god (Mihi-devi), Alutnuvara Devi, Saman, and the four Guardians, and declaring that the cobra was born in Mangara-desa, that Mangara Davi created the earth, and that the singer is overcome by
Ilandari Devi. The poem Visa pu-upata states that of the 32 teeth of cobras four are named after four Yakinis, Takari, Makari, Kala Râkşi, and Yama-dậti. Brahma dwells in the Takari tooth, Vişnu in the Makari, lívara in the Kila Râkşi, and Säkra in Yama-dûti; Umi dwells in the cobra's right eye, Yasodara in the left eye, Gana-pati in the mouth, the Eight Bahirani in the skin, Krateśvara in the right ear, Nâta in the left. Evils presaged by the dropping of cobras' dung are exorcised by Mäti-bali-yagaynı (see Bali).
Coek. See Foul.
Cocoa-nut. In the ritual of the Mohol-upakarana-upata (see Divi Dos) the cocoa-nut used there is said to have originated from the cocoa-nut tree that grew from the severed head of Ganesa, from which sprang a tree that flowered after 3 months and bore golden
