This information is brought by the envoy, Zephyr. Therefore, Cupid’s chariot is under the protection of Pandya of Madura his horse under the Cola of Utantai his elephant under the Cera of Vanci whilst he himself along with his army remains at Pukar. Kama’s chariot is the zephyr his horse is the parrot his elephant is the evening twilight his army is the womenfolk. The Chapter VIII, therein, is a glorification of Cupid and as such is an interesting exposition of this cult: “The king Mara of great fame reigns supreme alike in Madura, Utantai, Vanci and Pukar”. The spring is spoken of as Cupid’s prince, having jurisdiction over all the living beings of the world. Cilappatikaram speaks of this festival of victorious bow of Cupid occurring in the month of Pankuni. There was a temple near the mouth of Kaviri. The cult of Cupid or Kama was popular in the Tamil land. Rati was promised by the Lord that her husband would become alive, but only be visible to her. When Kama aimed his blooming arrows, Shiva opened his eye of the forehead and Cupid was burnt to ashes. It will be seen all these paraphernalia of Cupid are notorious for kindling thoughts of Love. Rati or Love is his consort the moon is his royal umbrella the cuckoo is his trumpet the sea is his drum the sugarcane is his bow bees are his bow-string and five flowers are his arrows (the flowers are: lotus, asoka, mango, jasmine and blue lily, producing the unmattam, matanam, mohanam, santapam and vaslkaranam respectively according to Tivakaram in Tamil whilst Karanagama however gives the names of the arrows as Tapini, Dahani, Visvamohini, Visvamardini and Madini).
Darkness or night is his elephant the fish is his flag the parrot is his horse the zephyr is his chariot the spring is his ally. Knowing the danger, he protests, but ultimately yields to their entreaties. How is the child to be born if the yogi of a Shiva and the daughter of Himavan do not come together? The impatient Devas request the Lord of erotic passions, Kama, to aim at Shiva his flower arrows, which usually kindle the passions in the hearts of Devas and men. This can be done only by the son of Shiva. The demon Taraka, according to Kumarasambhava and the Linga purana, but Taraka, Simhamukhasura and Surapadma according to the Tamil Kantapuranam, should be killed, if the universe were to be saved. The daughter of the Mountain went to perform Tapas for winning the hand of Shiva. Shiva, in the forests of the Himalayas, remains an ascetic yogi, initiating the great Rsis in that mystic art. She is born again as the daughter of Himavan or the god of Himalayas. After the destruction of Daksa’s sacrifice, Shiva’s consort, in the form of Daksa’s daughter, gives up that form in disgust. Shiva in his form of a yogi or jnani, or Buddha, burns to ashes Mara-this time it is Cupid: he is the son of Visnu. The Buddhists speak of Mara and Kama conquered by Buddha, and Manimekalai praises Buddha’s feat as “ Maranai vellum vzra”, Kamarkatanta Varna”. In the Tamil country, Kacciappar’s Kanta puranam gives the same story at great length. Kalidasa’s Kumarasambhava has made this episode immortal. The story of Kama or Manmata going to kindle the passion of love in Shiva and meeting his death in that attempt is very popular in India.