________________
16
THE INDIAN ANTIQUARY
his temple. [D.-upata.] In the Pas-derata-kavi he is said to have been deputed by Säkra to lead the Five Devatâs into Ceylon, and to have had the power of burning up Yakas by. his glance : see Devata. The D.-avatära relates that he came to Ceylon to protect Buddhism for 5000 years, and joined in the struggle against Mâra ; he demolished the Black-rock Palace (Kalu-gal-pâya), and with his bow destroyed the golden pavilion on Meru; his followers are Kali, Kannadi Raga-nada, Gopalu, Pilli, Gini-jal, Lavudi, Gini-bradi, Mallava, Bâga, Devel, Vatuka, Omari, Mangra, and other Yakas; on each side of him is a Gini Kacavara. The D.-Zarama relates that the god was taken under the protection of Buddha, Narayana, Kanda, and Säkra. He came with a golden cane in a ship to Ceylon, where he was wrecked, and landed at Devundara (Dondra). When Somâvati Devi died during pregnancy, Dädimunda formed from her ashes a child, who was named Dapulu and became king of Devundara. Da dimunca afterwards landed at Sinigama and went to Uggal-nuvara and Dambadeni-nuvara, and dwelt in the rock-cave at Raja-giri. At Devana-giri Vahära he caused a bower to be made for Vat-himi Raja, and at the Randeni rock cave he placed an image of Visnu. The D-Parale state that D.'s former name was Sudu-mal Kumaru : he joined in the struggle against Mara; his ship was wrecked off the coast of Ceylon, and he reached Sinigama on the S.-W coast in a stone boat given by Säkra. A D.-kavi describes the god's arrival in Ceylon under the protection of Vişnu, of whom he is an incarnation and says that he dwelt at Alut-nuvara, where he broke the rock, and that he carries a cane strung with beads, and heals sickness; cf. Pilli-yak-kavi. The Alut-nurara-gala-bindima relates that the approach to the temple of the god at Alut-nuvara was blocked by a rock, and he, assisted by Yakas from various places, broke it up. He fanned the bow of Vigpu, and submitted to Buddha. He is connected with the rite of the Seven Steps (see Hat Adliya), and protected Senevi-ratna. A Devatar-bandara-kavi, styling him Dä imunda, Devatár-B., and Sandun Kumara, invokes him to receive betel and flowers, and says that he defeats Yakas at Made-madale, bents them with his cane, dwells at the tiled temple of Ämbäkke, etc. He is invoked in T'is-päyê kima as regent of the 26th päya, who aided Buddha against Mára on the Vajrâsana, anil in-aniyan-yakungê kavias having been subdued by Buddha (see also Sanni Yaka); also in Tota-kumara-baliya and Ala-visi Mangalê. His bangle is invoked in Halamba-santiya.
Dädimunda Devata Bandara. See Devatar Bandara. Dadi Yakas. Demons, mentioned as driven away by Kam bili Kacavara, q. v.
Dahanaka. The D.-devi-kari relates that D. with Galê Deva took possession of the forests. He went with a great retinue to Kahalle, and there left his golden weapon (probably the bill-hook that he is said to carry). He caught a wild cow-elephant, took away her appetite, and surrounder her with blue-flies; then he restored her, and she prostrated herself before him. At Ni-maluva he possessed the middle of a na-tree, so that it shook, in the presence of the nobles; he took possession of Uduvêriya, and visits Kahalle (where there has been upon the hill from immemorial times a herd of wild elephants sacred to him).
Dahat. See Betel. Dala-dimba Devatar. See Dala Raja. Dala-kada Rşi. A sage who healed the Bodhi-sattva; see Valalu.
Dala Kadavara (D. Kumara). The ritual of Dala-k.-yakşa-giri-bali prescribes a frame 8 spans in length and 4 spans 4 inches in breadth, on which is to be set a figure of Dala Kalavara, with 3 cobras' hoods on the head, two golden ear-jewels, blue eyes, a golden
