Assisi” and was the “Hammer of the Buddhists.” Regarding the elevated position of the Kuru, Pope says “It is a fundamental doctrine of the Caiva system, that every Guru is in Caiva eyes an absolute incarnation of the God.”¹⁴⁷

Pope has given a lengthy Appendix to his work. This Appendix has fifteen notes elucidating the chief principles of the Caiva Cult. Certain books on Caivisim have been at different times translated and quoted. “The Fruit of Divine Grace” by Umāpati has been clearly understood by Pope who has quoted the 100 couplets of this work under various topics to bring out the characteristic features of Caivisim. The translation of this retains the catechism form of the original. Pope feels the couplets are an imitation of Tiruvaḷḷuvar. In his view Civapprakācam “contains the best explanation about Mukti - the Caiva concept of the emancipation of the soul from recurrent births”. Pope goes into a detailed translation and gives an account of the faulty theories of the soul’s emancipation and then turns to the true theories of it.

The twofold character of South India’s religious system Pope says, should be borne in mind while reading the Caiva legends.¹⁴⁸

Pope writes, “The Caiva Cittanta system is the most elaborate, influential and undoubtedly, the most intrinsically valuable of all the religions of India. It is peculiarly the South Indian and Tamil religion.......Caivism is the old prehistoric religion of South India, essentially existing from pre-Aryan times and holds away over the hearts of the Tamil people.......”¹⁴⁹ The concept of Cakti-Civa’s primal energy - is not found in the Bhagavat Gita. The development of this concept according to Pope marks a “decided advance in theological science.”¹⁵⁰ Personal devotion “found in Caivism is not in the Vedas.”¹⁵¹

147. Ibid. P. XXV

148. Appendix P. LXXIV

149. Ibid.

150. Ibid. P. LXXXII

151. Ibid. P. LXVII