Pavakkulam Mahadeva Temple is situated in the city of Kochi, near the private bus stand at Kaloor, almost 50 meters away on the road to Elamakkara.Natarajamoorthy(Lord Shiva) is the main deity of this temple. Astrological scholars certify that the divine Power of this deity is self-evolved(swayambhoo linga).
Natarajamoorthy is seated eastwards with Nandi (the bull), his vehicle facing him. Swayamvara parvathi in standing posture is installed westwards behind Siva. Sree Dharma Sastha is in the South-West, Mahaganapathi on his left side, Chamundeswari in the North-West and Sree Subrahmania on her right side are also installed as sub-deities of this temple.
Nagaraja and Brahma rakshas are installed westwards outside the temple on the north-east side. In front of the main deity Siva, the flag post with ashtadikpalakas is installed. There is a peepal tree with a elevated floor surrounding it, in front of the flag post. Devotees circumambulate it as an expression of the concept of bhoothayajna. There are parivara idols around the Sreekovil and Chuttambalam.
Yoga is a supra-human(apaurusheya) revelation and from the realm of the Gods, mythologically, it is said that the Lord Shiva himself taught Yoga to the beloved Parvati for the sake of humanity. Shiva is mentioned as early as in the Rig Veda. He is the focal point of Shaivism, that is, the Shiva tradition of worship and theology. He is the deity of yogis par excellence and is often depicted as a yogi, with long matted hair, a body besmeared with white-ash, wearing a garland of skulls; all signs of his utter renunciation.
In his hair is the crescent moon symbolizing mystical vision and knowledge. His three eyes symbolize sun, moon, and fire. A single stare from his third eye can incinerate the entire universe. The serpent coiled around his neck symbolizes the mysterious spiritual energy of Kundalini. The River Ganges that cascades from the crown of Shiva's head is a symbol of perpetual purification, which is the mechanism underlying his gift of spiritual liberation bestowed upon devotees. The tiger skin on which he is seated represents power or shakti and his four arms are an insignia of his perfect control over the four cardinal directions. His trident represents the three primary qualities or gunas of nature namely sattva, rajas and Tamas.
Shiva, The Lord of Yoga is typically pictured as meditating on Mount Kailasa in the Himalayas with his divine spouse Parvati (one who dwells on the mountains). In many tantras, he figures as the first teacher of esoteric knowledge. As the ultimate reality, the Shaivaites invoke him as Maheshvara. As the giver of joy or peace, he is called Shanakara and as the abode of delight he is called Shambhu. In the early vedic period, he was called as Pasupathi(The lord of beasts).
He is iconographically portrayed as covered in ashes taken from cremation grounds, wearing a crescent moon upon his matted hair, the River Ganges pouring down through his locks, garlanded with snake and rudraksha beads, wearing the skin of the tiger, seated upon a deer-skin, holding a trident and lost himself in deep meditation.
Shaivism has been the most remarkable contribution of Kashmir to Indian philosophy. It existed in Kashmir in the pre-historic period of the Indus Valley Civilization. There are two schools of Saivism which exist in India today. One is the dualistic (dvaitha) school of South India and the other is the monistic school of Kashmir. The monistic (advaitha) school of Kashmir is also known as Trika Sastra or 'Rahasya Sampradaya'. Recent excavations in the Indus Valley and the Middle East reveal that Shaivism has been one of the oldest sect of India.
The philosophy of Shaivism had basically originated from the Himalayan area near Kailasa. Tryambakaditya, a disciple of Sage Durvasav, was the first teacher of this school. The Shiva philosophy and Yoga is known as Agama. Shaivism stresses the possibility of realizing the nature of self through opening of the third eye or inward eye in meditative trance.
The significance of the Nataraja sculpture is said to be that Shiva is shown as the source of all movement within the cosmos, represented by the arch of flames. The purpose of the dance is to release men from illusion of the idea of the 'self' and of the physical world.
The cosmic dance was performed in Chidambaram in South India, called the center of the universe by Shaivites. As Nataraja represents apocalypse and creation as he dances away the illusory world of Maya transforming it into power and enlightenment.
The symbolism of Siva as Nataraja is religion, art and science merged as one. In God's endless dance of creation, preservation and destruction a deep understanding of our universe lays hidden. Nataraja, the King of Dance, is usually seen as having four arms. The upper right hand holds the drum(Damaru) from which creation issues forth. The lower right hand is raised in blessing, betokening preservation. The upper left hand holds a flame(Kalagni), which is destruction, the dissolution of form. The right leg, representing obscuring grace, stands upon Apasmarapurusha, a soul temporarily earth-bound by its own sloth, confusion and forgetfulness. The uplifted left leg is revealing grace, which releases the mature soul from bondage. The lower left hand gestures toward that holy foot in assurance that Shiva's grace is the refuge for everyone, the way to liberation. The circle of fire represents the cosmos and especially consciousness.
The all-devouring form looming above is Mahakala, "Great Time." The cobra around Nataraja's waist is Kundalini Shakti as said before, the soul-impelling cosmic power resident within all. Nataraja's dance is not just a symbol. It is taking place within each of us, at the atomic level, this very moment. Simply, "The birth of the world, its maintenance, its destruction as well as the soul's obscuration and liberation are the five facets of his dance".
Pavakkulam, was long ago a forest place where aborigines lived. One day a hunting couple happened to find the remnants of a temple here. The matter was informed to the head of the clan. Accordingly, the nearest Brahmin family was informed of the matter. The head of the Brahmin family, with the help of others, cleared the place necessary for the temple. There after the formless stone deity was replaced by the present installation of Sivalinga.
This temple was surrounded by a rivulet. There were two ponds on the east and south sides of the temple, which were called Papanasini, later known as Pavakkulam, the divine pond, in the vernacular. This belief has got strong roots in the hearts of the local people.
The history of this place dates back to the times of the famous King Mahabali. Epics say that as a devotee of Lord Siva, King Mahabali used to take dip in the temple pond and to have propitiated the Lord.
During his life in the forests Sree Rama lived in the dens of Thrikakkara when he prayed to Lord Siva here several times along with his wife Sita and Lakshmana. It is said that he used to take dip in the sea here.
Historical records say that King Sakthan Thampuran of the State of Kochi, for eradication of sins, had stayed here in prayers. He had destroyed some Muslim Extremists in the forests and as a penance he offered illumination in the temple.
Almost all Siva temples of India are surrounded by village temples on four sides. Similarly this temple is surrounded bye Paramara Devi temple, Thottathumpadi Dharmsasthatemple , Pattupurakkal Bhagavathy temple and Cherathrikkovil Sree Krishnaswami temple.
This temple stands different and reflects in its way the progressive thoughts for the modern society by allowing freedom of entry to people of all religions without any dress-code.
After the days of Sakthan Thampuran, the Brahmin families near the temple took over the administration and thereafter not only little was done for the developments here but also the properties of the temple were taken over by their family members. Even the daily litting of lamps came to an end. Even the materials of the temple buildings appeared to be missing.
During 1970-71, the temple was taken over from the Kurumoor Mana and renovation work was started by Viswa Hindu Parishath.
What is seen and what are going on in the highlights of this temple now are running under the auspices of this organisation. Reflection of modern thoughts are seen everywhere.
There is a 10 day festival on Thiruvathira in the month of Dhanu which ends with an Aarattu. Sivaratri is also considered auspicioius here.
