Paśupati (पशुपति) is a form of Śiva.—The Ṛgveda describes Rudra
as Paśupati
in a more or less general way although he is more closely connected with
cattle but the Atharvaveda mentions cows, horses, goats, sheep and dogs,
also deer, ducks, birds and vultures, dolphins, pythons and fish. The
Vājasaneyīsaṃhitā connects Rudra with snakes and monsters. In the
Śatapathabrāhmaṇa
(2.6.2.2) the mole (ākhu) is the animal of Śiva. Later the mole is
specifically allotted to Gaṇeśa, Śivas Puranic and post-Puranic son. In the
Yajurveda, Atharvaveda, Śatapathabrāhmaṇa and Āśvalāyana-Gṛhyasūtra
(4.8.19), Paśupati is a form of Rudra.
The matter needs further investigation as little trace of
Kaula-mata is found in Maharastra.
The third monistic Śaiva system is the Krama system. But firstly it
is a Tāntrika system. Secondly it is a monistic Śaiva system. Thirdly it
marks the emergence of the Śākta tendency in the Śaiva philosophy. As
Navjivan Rastogi puts it, “It (the Krama system) developed into a synthetic
and complex whole in which the Śaiva philosophy, the Śākta esotericism and
the Tāntraic synoptic view of life are inter-knitted together” (The Krama
Tantricism of Kāśmir Vol.1, Preface,p.x).
Here we restrict ourselves to the first monistic school of Vasugupta
as it is popularly a generally accepted as “the Kāśmīr Śaivism’.
These schools (and the other two schools) are based on Āgamas as
constrasted with Pāśupatism which is Vedic in nature. Due to their emphasis
on three tattvas, Pati, Paśu and Pāśa, this school is popularly known as
trika system. Though Āgamic, the followers of these schools call themselves
superior to other systems.
The gradation of Superiority is claimed as follows:
“Śaiva school is superior to the Vedic school.”
The Superiority grows on as follows: Śaiva Vāma Dakṣa Kula (Kaula). “But
the Trika is the best of all”.
Thought Īśvara-Pratyabhijñā-Vimarśīnī claims that this sect is open to all
yasya kasyacit jantoriti nātra jātyādi apekṣā kācit), the necessity of
Vedic Saṃskāras shows that it is open only to three varṇas.
The influence of orthodox Hinduism was so great that before being initiated
into Śaivism, all Vedic saṃskāras from inception (garbhādhāna) to marriage
must be performed. The Kāśmīr Śaivism is taken here to imply Trika Śāstra.
It may be roughly divided as Āgama Śāstra, Spanda Śāstra and Pratryabhijñā
Śāstra.
Emphasis upon Krama or the different stages of manifestation of
consciousness constitutes the chief characteristic of the Krama system.
Unlike the other systems of the Kāśmīr Śaivism, the Krama pays greater
attention to different psychological stages in the process of realization
and the corresponding mystic categories. It is primarily confined to a
detailed consideration of the various states of consciousness.
Spanda is “Vibration”. “an apparent movement” But here it is used in the
sense of “The Divine Creative Pulsation”.
The Individual Self or jīvātman is Śiva but forgetting his divine nature
identifies himself with his Psychophysical mechanism called śarīra or body.
The recognition that “I am God or Śiva” is pratyabhijñā. It is polemic and
interprets logically the main doctrines of the system. Hence it is called
Manana Śāstra or Vicāra Śāstra.
As stated already, Vasugupta’s school, is called Trika, the triad being
Pati, Paśu and Pāśa. The concept of Pati in Trika Śaivism and in other
schools are discussed from a comparative point of view in the chapter 1
(Some Fundamental Concepts).
According to Trika Śaivism, pati, the Ultimate Principle, is Para Śiva. Its
other designations are: cit, citi, parā saṃvit (The ultimate knowledge)
Parameśvara (The Supreme Lord or sovereign God etc.). The English
renderings are inadequate. For example, cit or citi is translated as
“Consciousness”—a word implying subject-object relation, a duality. But cit
is non-relational.
As Pratyabhijñā-hṛdaya states:
It is both immanent and transcendent to the Universe. The universe is God’s
manifestation within himself.
Out of all the (36) Tattvas (Principles, categories) Tattva from Śiva to
Pṛthvī is within him. He is luminous and illuminating and full of Bliss.
Para-Śiva is endowed with prakāśa (knowledge).
As Kaṭhaopaniṣad puts it:
It shining, everything else is illuminated. In addition to prakāśa, Śiva
has vimarśa, the power to create, destroy or do anything without depending
on any outside agency, by sheer will-power.
On this point Śiva appears more powerful that Śaṅkarite Brahman which
cannot create unless it is united with avidyā.
Kṣemarāja says:
If Śiva be vimarśa-less he would be powerless and inert.
Vimarśa or Śakti is an inalienable integral part of Śiva. To state briefly,
Śiva is Śakti, Śakti is Śiva.
Kalidasa seems to have anticipated this relation between Śiva and Śakti
(Pārvatī) when he compares their oneness “as between word and its meaning”
(vagarthāviva samprktau). Infinite are the powers of Śiva.
But Abhinavagupta mentions the following as more prominent:
cit,
ānanda,
icchā,
jñāna and
kriyā.
General view is that-Hinduism of which Śaivism forms one of the important
sects, owes its orign to pre-Vedic, non-aryan Indus or pre-Indus religion,
supposed to be characterized by iconolatry and that Vedicism incidentally
occurred more or less like an interlude, leaving influence of flimsy
character over Hinduism with its avowed allegiance. On the other hand, the
reflections of earlier Hinduism could be found mirrored in Vedicism.
This conjecture, especially in case of Śaivism, is based mainly on a seal
discovered at Mahenjodaro-depicting a three-faced nude male figure, having
horns, seated on a stool, in so called Yogic posture, with penis crectus,
surrounded by a few animals, etc. Though the inscription of six or seven
syllables appearing on the top of seal cannot be satisfactorily explained,
it is connected by some scholars with Śiva of classical Hinduism.
In this state of affairs, we have to examine as to what reflections of
Śaivism, if it is earlier, have been mirrored in the Vedic interlude, which
may now form the Vedic foundation of Śaivism.
In earlier Vedic hymns the word “Śiva” is used not as a proper noun of any
deity, but as an attribute to more than one deity. It is stated that in the
Yajurveda Saṃhitā the word Śiva occurs as a proper name of a deity.
However, according to the tradition preserved by Kātyāyana which is based
on Śataptha Brāmaṇa, the word Śiva in this formula is addressed to a razor
utilized for sacrifice’s shaving and not any deity.
The tribes named Viṣāninaḥ and Śivāsaḥ are referred to, side by side in
Ṛgveda, as being antagonist to Sudās and Bharata in Dāśarājñā war. If it is
tenable that Śiva as a name of a deity earlier to the name of a tribe viz,
Śivāsaḥ, this verse may suggest the existence of Śiva cult, contemporary to
Sudās and Bharata of Ṛgveda.
The term Viṣāṇinaḥ meaning -bearing horns-is also connected by some
scholars with the Indus image decorated with horns. These two terms taken
together therefore may suggest that the tribes following the Śiva–cult may
be using the horns for decoration.
Besides stray references to Rudra, there are about six sūktas in Ṛgveda
which are exclusively or partly devoted to Rudra. One sūkta is devoted to
soma and Rudra, where in Rudra is held as a fierce God. However, “he”
combines in himself the Malevolent as well as benevolent, terrific and
pacific, demonic and angelic aspects. It is held that but for his healing
aspect he could have hardly been accepted as a God.
The “Muni-sūkta’ of the Ṛgveda again shows the ascetic-yogic atmosphere and
may be related to Śaivite tradition of Yoga.
The Purāṇas are regarded to be propounders of different sects of Hinduism.
It is also believed that the Purāṇas established some links with the Vedic
mythology. The maxim viz, itihāsa-purāṇābhyāṃ vedaṃ
samupabṛṃhayet’-therefore came into existence. The Śaiva Purāṇas may
therefore help us in establishing such relations with the Vedas in regard
to foundation of Śaivism in Vedic Literature.
Out of many Śaiva Purāṇas, we may here, by way of specimen, refer to Kūrma
Purāṇa only for our purpose.
Kūrma-Purāṇa narrates the story of Suśila, a son of Śikhaṇḍin Suśīla
happens to meet mahāmuni named Śvetāśvatara-the best of Mahā-Pāśupata,
besmeared with ashes, who narrated to his disciple the lore saturated with
Vedic knowledge for releasing the paśu-pāśas, Śvetaśvatara Muni said-“Oh
Yogins, having studied the Vedic school patronage by me, contemplated on
Niṣkala Śiva and reach Mahādev.
According to Śaivāgāma, the anugraha or grace is one of the eternal
activities of Lord Śiva. ŚvetāŚvatara here refers to devaprasāda-God’s
grace.
In its last verse also this Upaniṣad refers to the God’s grace revealing
the illumination, saying—
He who has the highest faith in God, Just as in God, so also in the
teacher, to him who is high-minded these teachings will be illuminating.
“The School of Śaivism” means the particular relationship between Pati,
Paśu and Pāśa adopted or believed by certain thinkers and their followers.
At first the school called Pāśupatism (Pāś.) is considered, as that is the
ancient–most and the only Veda-based school of Śaivism.
*What is Pāśupatism—*
The term Pāśupata means “Pāśupati’ Paśūpati is “The Lord of Paśus’ (bound
or enchained Jīvas). In Vedic literature, Paśupati or Paśūnām Patiḥ is the
name of Śiva and obeisance is paid to him. The Āśvalāyana Gṛhya Sūtra
specifically mentions that Śiva, Paśupati and Śaṅkara are the names of the
same deity.
Worship of Śiva as liṅga, the practice of trying the Śiva as liṅga, on the
arm as per the stone edict of the king Pravarasena, Śiva liṅgas discovered
in Cambodia (now Kampuchia) and assigned to the period A.D. 550-all these
confirmed this belief.
The Pāśupata (cult) is based mainly on the Śaivāgamas, certain Purāṇas and
a few minor Upaniṣads of the Post Vedic period. Some of the āgamas are:
Kāmika, Ajita, Aṃśūmān, Suprabheda, Svayambhuva, Raurava mṛgendra, Pauṣkara
and Vatula. The Purāṇas are: Vāyu, Kūrma and Śiva.The topics dealt with in
Pāśupata literature are technically called Pañcarthas, the five basic
subjects. They are Karaṇa, Kārya, yoga, vidhi and dukhanta.
The Pāśupatas are the important sects of Śaivas. The sect is familer as the
Lakuliśa Pāśupata. Lakuliśa the Progeny of kayarohono in north India, is
considered as a personified of Lord Śiva. The Paśupata rite as described as
consisting of besmearing the intiate’s body with ashes conjoining with the
muttering of a hymn. By performing this Vow, the worshipper of Rudra Śiva
has overcome the bindings and he is released from the fetters of his
individual existence. Varahamihira refers to the Pāśupata & as
Śabhasma-dvija and Hiuen-tsang describes the same sect as the ash besmeared
pilgrims.
Sarvadarśana Saṅgraha says about the tenets of the Lakuliśa Pāśupatas as
follows.
A kārya (effect) is defined as that, which follows a cause (karaṇa),
according to Pāśupatas, all objects are effect.
In consistency with this their definition of kārya, they bring Jīvātman or
Pāśu which they admit as per-petual, under the category of kārya because it
is dependent upon the Pati (Paramātman). In persuence of the Pāśupata
philosophy,the Lord Parameśvara is known as the karaṇa (cause). Jñānaśakti
and kriyā, śakti, both belong eternally with him. The Pāśupatas belive in
divide injuction, which has no need of base of good or evil works of soul.
The origin of Śaivism in India is traced back to the period of Vedas,
wherein the cry is found to be deitied as “Rudra”.
Śāyaṇa in commenting on the word “Rudra” occurring in RV., give two
explanations, one of which is to the point:
“ṛud duḥkha duḥkhaheturvā pāpādiḥ tasya drayita etatrāmako devo’si’
“Rud means misery or its cause, the sin. He who roots out the misery and
its cause too, is the god called Rudra”
Rudra was considered to cause diseases in order to make people weep and he
was prayed for appeasement and was consequently spoken of as possessing
healing remedies. Gradually Rudra was also considered to be a protector of
the cattle and became Paśū-pa. His benignant form was realised in the
Śatarudrīya as Śiva -tanuḥ’. Different appellation that we get in the
Śatarudrīya speak high of his divine qualities ever in the benefit of
mankind. In the Purāṇas eight forms of Śiva were realised as Sarva, Bhava,
Rudra, Ugra, Bhīma, Paśupati, Īśāna and Mahādeva which consequently led
Kālidāsa to see Śiva in all directions in the forms of the earth, the
water, the fire, the air, the ether, the sun, the moon and sacrifice and
thus says “there are few to know him”.
In the Purāṇa we get anecdotes with regard to the phallic worship of Śiva.
It is nothing but worship of phallus as a generative power in then society,
when population was needed for the subsistence of society. Later on, a
philosophical interpretation was offered in support of the worship of
“Liṅgaṃ’ as a symbol of Śiva.
Archaeological remains at Indus valley indicates that Śaivism is a
pre-Aryan concept which seems to have spread in different parts of India
from the 3rd millennium B.C. As regard Orissa, we get information from the
numismatic sources from the findings of Kuśāṇa Śiśupālagarh near
Bhubaneswar, That Śiva was worshipped in his phallic form in the 2nd
Century A.D. during the reign of Hubiska.
The earliest Śaiva temple Gokarṇeśvar on the summit of Mahendragiri belongs
to 6th or 7th century A.D. Mahendragiri was the seat of adoration of the
early Gaṅgas, who continued to rule Kaliṅga from 498A.D. From the
Visakhapattam plates of Anantavarman Codagaṅgadeva, we come to know that
five brothers from the Gaṅga lineage came to Kaliṅga from Kolāhalapur. One
of them Danarnava, was succeeded by his Kamarnava, who founded his capital
at Kaliṅganagar and constructed a magnificent temple of Madhukeśvara at
Mukhaliṅgaṃ (now in the śrīkākulam district of Andhra Pradesh) which was
the capital of Kaliṅganagar, identified with Nagar-Kaṭakaṃ near Mukhaliṅga
[mukhaliṅgaṃ].
On stylistic consideration the Madbukeśvara temple is said to be later than
the temple of Parśurāmeśvar and is assigned to 9th or the 10th century A.D.
The Silodbhava kings, who left their cradle land Mahendragiri and came down
to the valley of river Ṛṣikulyā, constructed a number of temples dedicated
to Lord Śiva near thiss valley. Kṛṣṇagiriviṣaya is found to have been
mentioned in the Ganjam copper plate inscription of Mādhava Varman. The
Paraśurāmeśvara temple (650 A.D.) built during this period in Bhubaneswar
has two Lakuliśa images as a proof of the influence and popularity of the
Pāśupate School of Śaivism in Orissa.
In the Kailāsa-saṃhitā of the Śiva-mahāpurāṇa the view of Śaivism is
described as being the Śivadvaita system or the monistic theory of Śaivism.
It is said here that since all living beings are constituted of a male and
a female part, the original cause must also be represented by a male and a
female principle united. Kāśmīr Śaivism, which though a monism, is largely
different from the monism as expressed herein. We also find here a
reference to the spanda theory of Kāśmīr Śaivism. But in spite of this we
need not think that the monistic Śaivism was first enunciated in this
purāṇa or in this chapter.
We shall have occasion to show that some form of distinctly monistic
Śaivism with relative bias could be traced to the beginnings of the
Christian era. The Kāśmīr Śaivism flourished probably from the seventh to
eleventh century A.D. It may, therefore, be thought that the chapter under
reference of the Śivamahāpurāṇa was probably written somewhere about the
ninth or the tenth century A.D., which may also be regarded as the time of
Śrīkaṇṭhha, though we are not sure if he flourished somewhere at the
eleventh century A.D., after Ramanuja. We discuss these matters further in
the appropriate sections.
In the second chapter of the Rudra-saṃhitā of the Śiva mahāpurāṇa, Śiva is
supposed to say that the highest reality, the knowledge of which brings
liberation, is pure consciousness, and in that consciousness there is no
differentiation between the self and the Brahman. But strangely enough Śiva
seems to identify bhakti or devotion with knowledge. There can be no
knowledge without bhakti. When there is bhakti or devotion, there is no
distinction of caste in the way of attaining the grace of God. Śiva then
classifies the different types of bhakti. The nature of devotion, as
described in this chapter under consideration, shows that bhakti was not
regarded as an emotional outburst, as we find in the Caitanya school of
bhakti. Here bhakti is regarded as listening to the name of Śiva, chanting
it, and meditating on him as well as worshipping him and regarding oneself
as the servitor to Śiva?., and also to develop the spirit of friendship
through which one can surrender oneself to God Śiva. The chanting of the
name of Śiva is to be associated with the legendary biography of Śiva as
given in the Purāṇas. The meditation on Śiva is regarded as amounting to
the development of the idea that Śiva is all-pervasive and is omnipresent.
And this makes the devotee fearless. It is through bhakti that true
knownledge and the disinclination to worldly things can occur.
Four types of liberations are described as sārūpya, sālokya,
sānnidhya and sāyujya. We have already discussed in the fourth volume the
nature of those types of liberatior which are also admitted by the
followers of the Mādhva school of Vaiṣṇavas. And this liberation is only
granted by Śiva who is beyond all the guṇas of prakṛti. We thus see that in
this school of Śaivism as described in the Śiva-mahāpurāṇa iv.43, we have a
monistic system of Śaivism which is very much like the monistic system of
Śaṅkara. It believes that the plurality of appearance is false, and that
the only reality is Brahman or Śiva. It also believes that this false
appearance is due to the interference of nescience. It does not admit any
difference between cause and effect, but yet it seems to adhere to the
monotheistic faith that God Śiva can bestow liberation on those who are
devoted to him, though it does not deny that the Brahman can be attained by
the way indicated in the Upaniṣads. It says that jñāna comes from bhakti or
devotion, from bhakti comes love (prema) and from prema one gets into the
habit of listening to episodes about the gratness of Śiva, and from that
one comes into contact with saintly people, and from that one can attain
one’s preceptor. When in this way true knowledge is attained, one becomes
liberated. The practice of the worship of the preceptor is also introduced
here. It is said that if one gets a good and saintly preceptor, one should
worship him as if he were Śiva himself, and in this way the impurities of
the body will be removed, and it will be possible for such a devotee to
attain knowledge.
We have already seen the nature of the pāśu and the pāśa. The pāśa is the
energy of Śakti of Śiva manifesting itself as prakṛti, It evolves the
material world, the subjective world, as well as pleasures and pains, which
fetter the universal soul, the pāśu appearing as many under different
conditions and circumstances. We cannot fail to note that the puruṣa or
Ātman here is not many as the puruṣas of the Sāṃkhya or the Ātman of the
Nyāya, or of some other systems of Śaiva thought. The idea of Vedantic
monism is eclectically introduced here, and we are faced with the
conception of one puruṣa which appears as many in different bodies under
different conditions. This one puruṣa is all pervading, and it is on
account of its being reflected through various conditions that it appears
in various divergent forms of things, ranging from brahma to a blade of
grass.
But the supreme Lord who possesses an infinite number of excellent and
attractive qualities is the creator of both the paśu and the pāśa. Without
Him there could not be any creation of the universe, for both the paśu and
the pāśa are inanimate and without knowledge. We must remember that
according to Sāṃkhya the puruṣas are nothing but pure consciousness, but
here they are regarded as the reflection of one conscious entity appearing
as many through its being reflected in various conditions or environments.
Beginning from the prakṛti down to the atoms, we have only the inanimate
things entering into various modifications. This could not have been if
they were not created and moulded by an intelligent creator. This world
consisting of parts is an effect, and must therefore have an agent to
fashion it. The agency as the supreme Lord, the creator, belongs to Śiva
and not to the soul or to the bondage. The soul itself is moved into
activity by the motivity of God. When an individual thinks of himself as
the agent of his action, it is only a wrong impression of the nature of
causality (ayathākaraṇa-jñāna). It is only when one knows oneself to be
different from the true motivating agent that one may ultimately attain
immortality. The kṣara and akṣara, that is, the pāśa and the paśu, are all
associated with each other and they are both maintained by the supreme Lord
in their manifested and unmanifested forms. The so-called plurality itself
is pervaded by the supreme Lord. God alone is the Lord of all and the
refuge of all. Though one, He can uphold the universe by his manifold
energies.
Śiva always helps all beings and never does harm to anyone. When it seem
apparent that he has punished somebody, it is only for the good of others.
In many cases the punishment awarded by Śiva is for purging the impurities
of the beings concerned. The basis of all good and evil deeds is to be
found in the ordinance of God, that one must behave in this way and not in
the other way. Goodness means abidance in accordance with his will. He who
is engaged always in doing good to others is following the commandment of
God, and he cannot be made impure. God only punishes those who could not be
brought to the right path by any other course, but his punishment is never
due to any spirit of anger or resentment. He is like the father who
chastises the son to teach him the proper course. He who tyrannies over
others deserve to be chastened. God does not injure others to cause them
pain, but only to chasten them and make them fitter for the right path. He
is like a doctor who gives bitter medicine for curing a malady. If God
remained in different to the vices and sins of beings, then that would also
be improper for him, for that would be a way of encouraging people to
follow the wrong path; and that also would be denying the proper protection
to persons who ought to be protected and whom God is able to protected and
whom God is able to protect. The Lord Śiva is like; on contact with him
will impurities are resolved. When a piece of iron is put into fire, it is
the fire that burns and not the iron; so all the inanimate objects of the
world are pervaded by Śiva, the supreme Lord, and He alone shines through
all the appearances.
K Rajaram IRS 271225
On Sat, 27 Dec 2025 at 09:30, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *THE PASUPATHEESWARAR TEMPLE AVOOR, NEAR KUMBAKONAM - THANJAVUR DISTRICT
> -TAMILNADU*
>
> Introduction
>
> The Pasupatheeswarar Temple in Avoor, near Kumbakonam in Thanjavur
> District, is an ancient Hindu temple dedicated to Lord Shiva, famous as one
> of the "Madakovil" (hill-top temples) built by King Kochengat Chola, known
> for its self-manifested lingam (Swayambhu Murti), Panjakavyamuthra (five
> Bhairava murtis), Kamadhenu Theertham (holy tank), and being praised in
> Tevaram hymns, holding significance as "Then Kailayam" (South Kailash). The
> temple is located in the village Avoor, located 12 km south of South
> Indian town, Kumbakonam. The temple which occupies an area of about an acre.
>
> Key Features & Significance
>
> Deities: Presiding deity is Lord Pasupatheeswarar (Shiva), with Consort
> Mangalambiga.
>
> Architecture: A classic Madakovil structure with concentric granite walls,
> a five-tiered Raja gopuram (entrance tower), and three prakarams
> (precincts).
>
> Unique Aspects:
>
> Pancha Bairavar: Five forms of Bhairava, a rare sight.
>
> Swayambhu Lingam: The white Shiva Lingam has a cow's hoof mark and is
> never anointed with water.
>
> "Then Kailayam": Considered as holy as Mount Kailash.
>
> Kamadhenu Theertham: The main temple tank.
>
> History: Built by King Kochengat Chola (7th Century) and revered in
> Tevaram by Saint Thirugnana Sambandar.
>
> Location
>
> Village: Avoor. Near: Kumbakonam, Thanjavur District, Tamil Nadu.
>
> Worship & Legends
>
> Lord Muruga appears with a bow, and legends say various celestial beings
> and figures like Emperor Dasaratha worshipped here.
>
> It's a Paadal Petra Sthalam (praised in Thevaram) on the southern bank of
> the Cauvery.
>
> Legends
>
> Pasupatheeswarar indicates God of cows. Shiva is believed to have
> descended for the holy cow Kamadhenu that prayed to him by ablution with
> their milk on the Shivalingam to get relief from the curse of sage
> Vashista. A sculpture indicating the legend is present in the walls of
> the second precinct of the temple.
>
> Sage Vasishtha cursed the sacred cow Kamadhenu. To relieve off the curse,
> Kamadhenu sought the advice of Brahma who asked her to perform penance at
> this place. It is also believed that the presiding deity is believed to
> have been worshipped by the Devas, Saptarishi, Indra, Surya and Navagrahas,
> the nine planetary deities.
>
> Another legend associates the temple with the Saivite saint Tirumular (6th
> century CE). *Tirumular saw a herd of cows lamenting the death of their
> herdsmen*. Being a siddha, he entered into the body of dead herdsman,
> came back alive to serve as the herdsman and sung 3000 verses in praise of
> Shiva. The legend is closely associated with Gomukteswarar temple at
> Tiruvadurai, but is also associated with other temples like
> Thenupuriswarar Temple at Patteswaram and Tirukogarnam near Pudukkottai.
>
> As per a local legend, Vayu, the god of wind, in a contest with Adisesha,
> brought two hillocks, one of which was installed here and other at Nallur.
>
> Parvati came to earth and stayed undertaking prayers to the Lord. All the
> rishis and devas became trees and vines and stayed here praying to the
> Goddess. Pleased with the prayers and penance undertaken by the goddess,
> Lord Siva appeared with his jatamudi, and blessed her. For this reason,
> Lord Siva here is also known as Kapardeeswarar.
>
> King Dasaratha saw the Lord alone and installed the murti of Parvati. The
> goddess is called Pankajavalli. When the murti was being installed, a voice
> told the king to look for five Bhairava murtis buried under the ground. The
> king unearthed them and installed them opposite the goddess, and can be
> worshipped even today. Dasaratha praying to Lord Siva is seen in the
> sculptures here.
>
> History
>
> There are various inscriptions associated with the temple indicating
> contributions from Pandya kings. The present masonry structure was built
> during the Chola dynasty in the 9th century, while later expansions are
> attributed to Thanjavur Nayaks during the 16th century.
>
> Avur was a fort during the 2nd century rule of Cholas. Kochengat Chola was
> a Chola king and one of the 63 nayanmars (Saivite saints) of Saivism. He is
> believed to have attained spiritual rebirth of a spider that fought with an
> elephant in its previous birth over the worship of the Hindu god Shiva. He
> had red eyes during birth as he remained in his mother's womb a little
> longer. He was with red eyes and hence he was named Kochengat Cholan.
> After becoming a king, he followed Saivism and built 70 Maadakovils,
> temples with elevated structure where elephants cannot reach the sanctum,
> in the Chola empire.
>
> Architecture
>
> The temple is built in Dravidian architecture with a five storied
> Rajagopuram, the gateway tower. The temple has numerous shrines, with those
> of Pasupathinathar and Soundaranayagi being the most prominent. The temple
> complex houses many halls and two precincts. The temple is a Maadakoil, a
> series of 70 temples which were built by Kochengat Chola with the major
> shrines of the temple located in the elevated structure.
>
> The temple faces east with a 5-tier Rajagopuram. Balipeetam, Rishabam, and
> Dwajasthambam are after the Rajagopuram. Moolavar is of swayambhu. In
> koshtam Narthana Vinayagar, Dakshinamurthy, Lingothbavar, Brahma, and
> Vishnu Durgai.
>
> In praharam, Niruthi Vinayagar, Danush Subramaniar (holding bow and
> arrow), Sri Mukthi Kandar, Sri Sastha, and Bhadrakali. Five Bhairavas –
> Guru Bhairavar, Sanda Bhairavar, Kaala Bhairavar, Unmatha Bhairavar, and
> Asithanga Bhairavar are also in the prakaram. Somaskandar is in a separate
> Sannidhi, one step below the main sanctum sanctorum.
>
> There are two Ambal sannidhis, Mangalambigai and Sri Pankajavalli. It was
> said that Mangalambigai was found in the Temple tank. Pankajavalli is the
> older one and is praised by Saint Thirugnanasambandar. But Mangalambigai is
> much celebrated in this temple.
>
> Deities
>
> The images of the presiding deity, Pasupatheeswarar, in the form of Shiva
> lingam occupies the main sanctum. The consort of Pasupatheeswarar,
> Mangalanayagi and Pangajavalli occupy twin sanctums facing west.
>
> The images of Panchabairavar, the five Bairavar statues are found in the
> corner facing the main sanctum.
>
> The second prakaram downstairs has a separate shrine for the Hindu God
> Murugan in the form Dhanush Subramaniyar. Muruga sports a dhanush (bow)
> instead of his regular weapon, the vel.
>
> Poojas
>
> The temple priests perform the puja (rituals) during festivals and on a
> daily basis. Like other Shiva temples of Tamil Nadu, the priests belong to
> the Shaiva community, a Brahmin sub-caste. *The temple has four daily
> rituals at various times from 6:30 a.m. to 8 p.m.*
>
> The temple rituals are performed four times a day; Kalasanthi at 8:00
> a.m., Uchikalam at 10:00 a.m., Sayarakshai at 5:00 p.m., and Ardha Jamam at
> 8:00 p.m. Each ritual comprises four steps: abhisheka (sacred bath),
> alangaram (decoration), naivethanam (food offering) and deepa aradanai
> (waving of lamps) for both Pasupatheeswarar and Mangalambikai.
>
> There are weekly rituals like somavaram (Monday) and sukravaram
> (Friday), fortnightly rituals like pradosham and monthly festivals like
> amavasai (new moon day), kiruthigai, pournami (full moon day) and
> chathurthi.
>
> Festivals
>
> The temple has three main yearly festivals on its calendar.
>
> The major festivals celebrated in the temple are Shivratri during the
> Tamil month of Vaikaasi (May - June), Annabhishekam during Aippasi (October
> - November) and Thiruvadhirai in Margazhi (December - January).
>
> Theertham
>
> The temple has a small tank called Braham Tirtham located outside the main
> entrance. The image of Mangalanayagi was found in the temple tank. The
> temple is counted as one of the temples built on the banks of River Kaveri.
> It is located on the banks of Kudamurutti, a tributary of river Kaveri.
>
> Offerings
>
> At the Pasupatheeswarar Temple in Avoor, devotees offer prayers and
> perform Abishek (sacred bathing of the deity) with milk and other
> materials, offer new clothes (Vastras) to the deities, and provide food
> (Annadhanam) as acts of thanksgiving for fulfilled wishes, particularly
> related to cattle and prosperity
>
> Literary mention
>
> It is one of the shrines of the 275 Paadal Petra Sthalams. The temple is
> revered in the verses of Tevaram, the 7th century Saivite canonical work by
> the three saint poets namely, Appar, Sambandar and Sundarar.
>
> Parihara sthalam
>
> This temple is considered as a parihara sthalam for pitru dosham.
>
> Specialty
>
> This temple is considered more auspicious, similar to Kailash, and called
> “South Kailash”. The temple is very famous for the 5 Bhairavas, hence this
> temple is called “Pancha Bhairava Kshethra”. It is believed that it will be
> auspicious to worship Bhairavar on Ashtami day.
>
> Administration
>
> The temple is maintained and administered by the Hindu Religious and
> Charitable Endowments Department of the Government of Tamil Nadu.
>
> Location
>
> The temple is located 10 km away from Kumbakonam, 6 km east of
> Tirukarugavoor and 30 km south of Thanjavur.
>
>
>
>
>
> Temple timings
>
> The temple will be kept open from 06.30 hrs to 11.30 hrs, and from 16.00
> hrs to 20.30 hrs.
>
> Contact details :
>
> The mobile number is +91 94863 03484, and Pichai Gurukkal's mobile number
> is +91 94448 61548, and may be contacted for further details.
>
> How to reach :
>
> The town bus is available from Kumbakonam. The temple is on the bus route
> from Kumbakonam to Mannargudi via Govindakudi.
>
> The temple is 4.2 km from Patteeswaram, 11 km from Kumbakonam, 35 km from
> Thanjavur.
>
> The nearest Railway Junction is Kumbakonam
>
> Postal Address:
>
> Sri Pasupatheeswarar Temple, Avur Post, Via Kumbakonam, Valangaiman Taluk,
> Thanjavur district – 612 701
>
> *Compiled and posted by R. Gopalakrishnan from different internet sources
> about the temple. 27-12-2025.*
>
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