Grace of god

Moolavar : Vruddhapureeswarar (Pazhampathinathar)
Amman : Periyanayaki
Thala Virutcham : Punnai, Chathurkalli, Magizham and Kurundam
Theertham : Lakshmi and Brahmma theertham
Old year : 1000-2000 years old
Historical Name : Punnaivanam
City : Tirupunavasal
District :Pudukkottai

Sri Vruddhapureeswarar (Pazhampathinathar) Temple, Tirupunavasal, Pudukoottai

Relief from Mars aspects: Mars is one of the 9 planets. He himself was the subject of a curse of a sage. He worshipped Lord Shiva in this temple for relief from the curse. It should be noted that Mars is a powerful planet whose adverse aspects in the life of men would produce evil results. As Mars himself got the relief in this temple, it is known for its importance for a relief from Mars effects.

It is generally said that the Shivalinga in Thanjavur Pragadeeswarar is the biggest. In fact, the Linga installed by Rajendra Cholan (son of Rajaraja Cholan) in Gangaikondacholapuram is bigger than the Thanjavur Shivalinga. While the Linga in Thanjavur is 12.5 feet tall, the one in Gangaikondacholapuram is 13.5 feet tall. The circumference of the Avudayar (the seat or throne on which the Linga is installed) is 60 feet round. Though the Linga in Tirupunavasal is only 9 feet tall, the Avudayar is 82.5 feet round. Therefore, while dressing the Avudayar, two people are required, one to hold the one of the dhoti and the other to go round to cover the Avudayar. Linga requires 3 Muzham (a scale basis) while the Avudayar requires 30 Muzham cloth. Based on this fact, a proverb also came later that “3 Muzham is for a round and 30 muzham also for a round.” A muzham is approximately 2.75 feet. Based on this measurement, Avudayar needs a dhoti of approximately 82.5 feet. Devotees place orders with the weavers for a 90 feet dhoti and offer it to the Lord. To perform the abishek to Lord Shiva, ladders are formed around the Avudayar to reach the height. They stand on the ladder and perform the abishek. Kalli also the Holy Tree: There will be just one or two Holy Trees in the temples. As this temple is believed to be in existence during all the Yugas, four holy trees are attributed to this temple. Even the Kalli plant neglected and rejected many, also has the pride of being a holy tree here, indicating the truth that Lord accepts even that which is hated by others. During the Krutha Yuga, the place was known as Vajravanam and Indirapuram with Chathurakalli as the holy tree, as Brahmmapuram with Kurunda tree in Thretha Yuga, as Vruddhakasi with Magizha tree and as Pazhampathi with Punnai tree in Kali Yuga. All the trees are revered as the four Vedas. Kali the furious: The place was once infested with Chaturakalli trees. Sage Gargava was performing penance

Lord Brahmma had to lose his position as Creator as he was not able to explain the meaning of the Pranava Mantra. As advised by Mother Parvathi, He came to earth, installed a Sivalinga and worshipped to get back his position. Brahmma also created a tank to draw water for the abishek of Lord Shiva. As the spring was created by him, it is called Brahmma Theertha. Also, as Brahmma has four faces, He made four faces in the Linga too, hence the Linga came to be known as Chaturmuka Linga – Chaturmukha – four faces. This was the Linga worshipped by devotees in the early days. In the years that followed, King Sundara Pandian built a temple combining the tradition of both Pandyas and the Cholas. In the Chola temple, the main tower (Rajagopuram) would be small and Vimanam taller and in the Pandya temples it would be other way round. As the temple combines both traditions both are taller. The Shivalinga was installed on a big Avudayar (the seat for placing the deity) in the sanctum sanctorum. The Lord was named Vruddhapureeswarar indicating the age. Vruddha means old. In Tamil, He is called Pazhampathinathar. As the place is ancient as Lord Brahmma the Creator, the place is considered to be very old.

திருப்புனவாயில் - thirumurai 3.11

பாடல் எண் : 1

மின்னியல் செஞ்சடை வெண்பிறை யன்விரி நூலினன்
பன்னிய நான்மறை பாடியா டிப்பல வூர்கள்போய்
அன்னமன் னந்நடை யாளொ டும்மம ரும்மிடம்
புன்னைநன் மாமலர் பொன்னுதிர்க் கும்புன வாயிலே.

பாடல் எண் : 2

விண்டவர் தம்புர மூன்றெரித் துவிடை யேறிப்போய்
வண்டம ருங்குழல் மங்கையொ டும்மகிழ்ந் தானிடம்
கண்டலு ஞாழலு நின்றுபெ ருங்கடற் கானல்வாய்ப்
புண்டரீ கம்மலர்ப் பொய்கைசூழ்ந் தபுன வாயிலே.

பாடல் எண் : 3

விடையுடை வெல்கொடி யேந்தினா னும்விறற் பாரிடம்
புடைபட வாடிய வேடத்தா னும்புன வாயிலில்
தொடைநவில் கொன்றையந் தாரினா னுஞ்சுடர் வெண்மழுப்
படைவல னேந்திய பால்நெய்யா டும்பர மனன்றே.

பாடல் எண் : 4

சங்கவெண் தோடணி காதினா னுஞ்சடை தாழவே
அங்கையி லங்கழ லேந்தினா னும்மழ காகவே
பொங்கர வம்மணி மார்பினா னும்புன வாயிலில்
பைங்கண்வெள் ளேற்றண்ண லாகிநின் றபர மேட்டியே.

பாடல் எண் : 5

கலிபடு தண்கடல் நஞ்சமுண் டகறைக் கண்டனும்
புலியதள் பாம்பரைச் சுற்றினா னும்புன வாயிலில்
ஒலிதரு தண்புன லோடெருக் கும்மத மத்தமும்
மெலிதரு வெண்பிறை சூடிநின் றவிடை யூர்தியே.

பாடல் எண் : 6

வாருறு மென்முலை மங்கைபா டநட மாடிப்போய்க்
காருறு கொன்றைவெண் டிங்களா னுங்கனல் வாயதோர்
போருறு வெண்மழு வேந்தினா னும்புன வாயிலில்
சீருறு செல்வமல் கவ்விருந் தசிவ லோகனே.

பாடல் எண் : 7

பெருங்கடல் நஞ்சமு துண்டுகந் துபெருங் காட்டிடைத்
திருந்திள மென்முலைத் தேவிபா டந்நட மாடிப்போய்ப்
பொருந்தலர் தம்புர மூன்றுமெய் துபுன வாயிலில்
இருந்தவன் தன்கழ லேத்துவார் கட்கிடர் இல்லையே.

பாடல் எண் : 8

மனமிகு வேலனவ் வாளரக் கன்வலி ஒல்கிட
வனமிகு மால்வரை யால்அடர்த் தானிட மன்னிய
இனமிகு தொல்புகழ் பாடல்ஆ டல்எழின் மல்கிய
புனமிகு கொன்றையந் தென்றலார்ந் தபுன வாயிலே.

பாடல் எண் : 9

திருவளர் தாமரை மேவினா னும்திகழ் பாற்கடற்
கருநிற வண்ணனும் காண்பரி யகட வுள்ளிடம்
நரல்சுரி சங்கொடும் இப்பியுந் திந்நல மல்கிய
பொருகடல் வெண்டிரை வந்தெறி யும்புன வாயிலே.

பாடல் எண் : 10

போதியெ னப்பெய ராயினா ரும்பொறி யில்சமண்
சாதியு ரைப்பன கொண்டயர்ந் துதளர் வெய்தன்மின்
போதவிழ் தண்பொழில் மல்குமந் தண்புன வாயிலில்
வேதனை நாடொறு மேத்துவார் மேல்வினை வீடுமே.

பாடல் எண் : 11

பொற்றொடி யாளுமை பங்கன்மே வும்புன வாயிலைக்
கற்றவர் தாந்தொழு தேத்தநின் றகடற் காழியான்
நற்றமிழ் ஞானசம் பந்தன்சொன் னதமிழ் நன்மையால்
அற்றமில் பாடல்பத் தேத்தவல் லார்அருள் சேர்வரே.

Civaṉ wears a white crescent on the red caṭai which has the qualities of lightning.
wears a loosened sacred thread on his chest.
going to many places dancing and singing the four vētams and repeating them often.
the place where he stays with a lady whose gait is comparable to that of the swan.
is Puṉavāyil where the good big flowers of the mast-wood trees shed pollen which is golden in colour.

burning the three cities of the enemies.
going out riding on a bull.
the place where Civaṉ stayed with pleasure with a lady of distinction on whose tresses of hair bees settle.
is puṉavāyil which is surrounded by natural tanks where lotus flowers grow, and where in the sea-shore garden near the big ocean fragrant screwpine and fetid cassia stand.

Civaṉ who holds a victorious flag of a bull.
who has a form with which he danced, the strong pūtams to surround him.
who wears a garland of koṉṟai fastened together into a garland, and who is in puṉavāyil.
is the supreme god who bathes in milk and ghee and holds in the right hand a white weapon of a battle-axe.

Civaṉ who wears in his ear a white men`s ear-ring made of conch.
the catai to hang low.
who held in his palm fire which is shining.
and who wore on his chest angry cobras, to appear beautiful.
is the god in the most exalted place and the deity in puṉavāyil having a white bull which has tender eyes.

Civaṉ who has a black neck as a result of consuming the poison which rose in the cool ocean which is always roaring.
who wound round his waist a tiger`s skin and a cobra.
is the god who has a vehicle of a bull and who is permanent in puṉavāyil having worn flowers of yarcum, datura flowers, cool water which is always producing a sound and a waning white crescent.

Civaṉ who wears koṉṟai which blossoms in winter and a crescent, and going dancing when the lady of distinction who has soft breasts on which a bodice is worn, sings.
who held in his hand a white battle-axe fit for fighting which has an edge spitting fire.
is the Lord of Civalokam who is in puṉavāyil for the eminent wealth to increase.

becoming great by consuming the poison that rose in the big ocean, as nectar.
having gone dancing in the big cremation ground when the goddess, pārvati, who has immature and soft breasts of perfect form, sings.
shooting an arrow on all three cities of the enemies.
there will no sufferings to those who praise the feet of Civaṉ who remains in puṉavāyil.

one who had zeal and possessed a weapon like vēl etc.
the strength of that cruel arakkaṉ to be reduced.
the place of Civaṉ who pressed him down by the big mountain which had many forests.
is puṉavāyil which is filled with the south breeze which enters into and comes out of, the koṉṟai trees in the sylvan region, and which has flourishing beauty, owing to singing many kinds of ancient fame and dancing out of joy by devotees;

the place of the god who could not be seen by Piramaṉ who sits on a lotus of fascinating beauty, and Māl who has black colour and who sleeps on the shining ocean of milk.
is puṉavāyil where the white waves in the sea which has increasing good things, dash against the shore pushing oysters which are spiralling and making a sound and throw them on the shore.

buddhists who derive their name from the wood `pōti` Poeple of this world!
do not become depressed in spirit and be weary taking into your mind the preaching of the clan of camanar who has no good fortune.
the acts good and bad of those who praise daily Civaṉ who is the meaning of the vētams and who dwells in beautiful and cool puṉavāyil where cool gardens in which buds unfold their petals are flourishing will vanish.

on puṉavayil where Civaṉ who has Umai who wears golden bangles on one half.
those who are able to praise Civaṉ with the ten verses which are without poverty of ideas and are composed in refined tamiḻ by Nyāṉacampantaṉ who is well-versed in refined Tamiḻ and who is a native of Kāḻi surrounded by the sea and who is praised and worshipped with joined hands by learned people, will receive the grace of god.