tiruvAcagam or The Sacred Utterances of the Tamil Poet, Saint and ...

love? To which Civan replied, 'She that cometh is the "Mother" devoted to my praises, this mighty demon-form she
has obtained by her prayers.' When she drew near he addressed with words of love, calling her by the name of 'Mother,'
which she for ever bears. As soon as heard the word she fell at his feet worshipping, and ejaculating 'Father !' Civan
then said to her What boon dost thou ask of me?' She worshipped and replied, 'Loni, to me your slave give love which
is undying, and infinite blessedness. I would fain be born on earth no more; but if I must so born, grant me at least
that I may never, in any form, at any time, forget Thee, my God; when thou dost perform thy sacred mystic dance,
beneath thy feet in rapture may I stand and sing thy praise’, To which the God replied, 'In AlankAdu thou shall see my
dance, and with rapture thou shalt sing.' Then the sacred 'Mother' of KArai-kAl returned, measuring the distance still on
head to holy AlankAdu, where she beheld the God's sacred dance, and sang her renowned lyric his praise.
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This legend illustrates a remarkable feature in the Caiva worship of the south, where devotees are not infrequently
adored as having become demons. Doubtless, this is connected with pre-Aryan usages, and the poems attributed to the
'Mother' of Karaikaal present the most vivid picture demon worship with which I am acquainted. It is not difficult to
imagine the source of tradition. We have the picture of a devout and enthusiastic worshipper of Civan, who sacrifices
everything to the performance of her supposed duties to the god. She is misunderstood by inappreciative husband, who
forsakes her, and finally, with scorn, repudiates her. She has herself a chapel in the jungle, where she spends her days
and nights in prayers and austerities on her death is worshipped. The legends would soon accumulate, and the poems
represent dramatic form the artistic view of all the circumstances.
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XVI The Cloud*, an Allegory
Erewhile thou didst the sea diminish, rising like the Queen;
didst glisten like Her slender waist Who rules my soul;
Didst like the golden anklets sound that on Her sacred foot
in beauty gleam; didst bend like to Her sacred brow
The bow. As she, mindful of those who love our King,
who like herself, our Mistress, never quit His side;
Mindful of us too, as our Queen, pours forth sweet grace,
even so pour down, O CLOUD ! OUR LADY FAIR, ARISE ! (64)
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* Here there is a subtle comparison between Civan, Catti, and a cloud that in the monsoon season rises from the sea.
The cloud drinks the waters of the sea, gleams in the sky with lightning fires, sends forth the voice of the thunder, is
sometimes made beautiful with a rainbow, and then spreading itself over the heavens, pours down fertilizing showers
on all the earth below. So Civan drank the poison of the sea; dances in Cithambaram while His golden anklets sound;
wears a form of dazzling splendour; is renowned for the victories He gained with His bow; and pours forth blessings
over all the earth. The comparison of UmA or Catti is obvious. This closely resembles III, 66-94
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XVII.
The red-eyed one', and He Whose face turns to each point',
and gods in every heaven, taste no delight like ours.
Thou of the fragrant locks didst make our beings pure;
and here in grace didst rise in every home of ours;
The Warrior gave in grace His golden lotus feet;
the King of beauteous eye; Ambrosia rare to us His slaves;
Our PerumAn ! Singing His gift, plunge we and bathe
in the clear lotus-flood ! —OUR LADY FAIR, ARISE ! (68)
XVIII.
AnnAmalai His form, His lotus foot heaven's host
adored, while lustre of their jewell’d crowns grew dim;