chaturAnana paNDita
tiruv-orriyUr near modern Chennai has the famous inscription of the kAlAmukha lineage of chaturAnana paNDita, who was originally a choLa general from the chera country.
In 949 CE, the choLa prince rAjAditya was killed in the battle of takkOlam with the rAShTrakUta-s under kR^iShNa-III. The general filled with sorrow of not having sacrificed himself for the prince, whose sAmanta he was, decided to become a kAlAmukha pAshupata ascetic at the ancient shaiva-kShetra of tiruvorriyUr.
toNDaiman
In his analysis of this inscription, the renowned scholar Raghavan gives an interesting account from the 12th chapter of a tamiL purANam known as the tiruv-orriyArp-purANam. It states that the toNDaimAn of kA~nchI originally held the tiruvorriyUr temple. The said toNDaimAn who was engaged in war with the pastorlist kuruMba-s and kurunilamannar, led by their chiefs, bANa and ona descending from the north. They invoked bhairava who conferred them victory.
The toNDaimAn then sought the aid of viShnu at tirupati but they were able to breach that defense through a bhUta emanated by the bhairava.
Finally, he sought the aid of rudra at tiruvorriyUr, who guided him to total victory against his enemies. In gratitude, the toNDaimAn erected a temple for the shiva at tiruvorriyUr with a vimAna, prAkAra and the like.
He then installed 500 liNga-s and brought 500 mahAvratin-s (kApAlika-s) from the banks of the gaNgA for their worship.
kApAlikas
For guarding the temple, he set up an image of a vIramahAkAlI and in front of it a round stone (Tam: vaTTappArai) inscribed with a mantrachakra. The toNDaimAn then consecrated here seven kAlI-s and bhairava-s and an image of shiva in the form of the teacher of the mahAvratin-s known as gauDeshvara.
The installation of kAlI-s and bhairava-s in the context of the mahAvratin-s, who come from the atimArga layer rather than the bhairava-srotas of the mantramArga, suggests that this stream of the later mantramArga had its roots in the kApAlika-affiliated branch of the earlier pAshupata atimArga.
The appellation gaudeshvara also suggests that these kApAlika v1s were likely from the va~Nga country. Based on the iconography of the images, Raghavan proposes that the toNDaiman of this narrative was one from the pallava period, when the original tiruvorriyUr shrine was built.