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THE INDIAN ANTIQUARY
or possessing his wife with madness. Invoked in Tedâlankâraya. His influence is described in Garú-yak-páliya. See also Dadimunda, Kali, Visâlâ..
Pini-diya. See Rose-water.
Pirittuva (Paritta). This usually denotes the cord held by the Buddhist priests in exorcisms performed by reading texts from the Pitakas. Several rituals of this kind are known, in which Buddhist elements are more or less overlaid with demon-cults (see Buddha). One of these is described in the T'unu-ruvan-pirittuva, which, after invoking the legend of the Mayûra-jâ taka, tells that Säkra took the magic thread, which was spun by a virgin, and gave it to a minister, invokes the thread worn on the arm of Vijaya, and calls upon the 24 Buddhas, etc., exorcising the evil from the sufferer limb by limb, from head to foot. In one Pirittuva is given an exorcism for the Devas, Säkra, Garuda, Nagas, Vijaya, Pattini, etc. Another Pirittuva describes the thread tied round the sufferer's neck, etc., and invokes the three Refuges, the charms and necklaces of Brahma Raja and various deities, Viskam, Siri-kata (whose pirit-cord was 120 cubits), Visnu, and Buddha, who planted his feet on Makkama (Mecca) and Samanala. See also Dala Raja, Divi Dos, Planels, Sandun Kumara, Tovil, Vijaya.
Pisi-madana. A companion of Ratikan. Pisi-madana-gini-madana, A consort of Rati-Madana; see Ratikan. Pisi-girl. Consort of Ratikan. Pissi-kurumbura. See Kurumbura.
Pitiya Devi (P. Surindu, Kalu Bandara). A god, son of the king of Kâvêripura in the Sola-rata and his chief queen. On reaching manhood and mastering all knowledge, he became a god and went to Ceylon, where he overcome Nâta Deva of Senkadagala, and dwelt chiefly at Dumbara. A rock formed an obstacle to the irrigation-works instituted by the king Sanda at Gurudeniya, and in a later age defied the efforts of king Vikum-hâ to pierce it when he buiit Senkadagala ; the Pitiya God appeared to Vikum-bâ in a dream, and promised to shatter it for him, if a golden sword and offerings were given to him. The gifts were made, and the God fulfilled his promise in the evening. A temple was built there to him, and a sambur deer offered; hence the village on the spot was called Gôndvatta. Once, at the prayer of a man who was carrying milk to Senerat Raja and was unable to cross a river, the Pitiya God caused the ferry-boat to come across the river of itself to the suppliant. Once in the night be removed a rock that had been in the way of king Raja-sitpha while bathing. Once, when the king (Vira Parâkrama Narendra Simha ?) was about to shoot & deer, the God carried off his bow to his temple, and at the prayer of the king he brought back a heron that had been carried off by an eagle. He changed Velassê Bandara, Abayakon Mätindu, Hâragama Râla, Katugampola Râla, Payingomuva Bandara, Uduvella Råla, Dädi Appu, Paragamana Nayide, Maha-nâyidé, Vadiga Pedi Tantila, Ruvan Tantila, Kumara Sâmi, Muttu Sâmi, Bilindu Sâmi, Puliya Sami, and Sirimalvatta Appu into Yakas in his train, Girâgama Etana-hami into a female Yaka, and another person into Pallebädda Yaka ; Kalu Appu and Kalu Nayide are also mentioned among his demonic followers. [P.-surindu-puvata: P.-devi-kari.] He protects Kalu Kumara. The Piliyé dalu-mura-kavi, after describing the offering of betel to this god, relates that he shattered the rock at Gurudeniya, broke the leg of Nâta and threw him aside, turned Hetti Nayide into a Yaka, received the protection of Pallebäddê Deva, and vas called Kalu Bandara, It mentions Aliyama Bandara among his followers, and invokes Näla vilê Deva, Hunas-giriya Raja, and Kalu Raja. Another P.-d.-kavi says that
