2300 YEARS OLD NON RUSTING PILLAR OF KOLLUR MOOKAMBIKA TEMPLE

2300 YEARS OLD NON RUSTING PILLAR OF KOLLUR MOOKAMBIKA TEMPLE !!! About 135 Kms from Mangalore and 80 Kms from Udupi, in the valley of Kodachadri peak of Western Ghats nestles a serene town Kollur. Here is seat of very famous Mookambika Temple on the banks of the never drying river Sauparnika This attractive Mookambika temple with gold plated crest and copper roofs attracts thousands of devotees.This is a well known temple in the Weat Coast of Karnataka and is one of the most important places of pilgrimage attracting pilgrims from all over India. The temple is dedicated to Mookambika and stands on a spur of the Kodachadri peak. Amazing Metallurgy of India: Many of us would have seen the iron pillar in front of the Qutub Minar in Dilli. That’s over 1000 years old and still not rusted in spite of empires changing, weather changing and severe pollution of the capital city. Similarly, the Kollur Mookambika temple’s iron pillar in coastal Karnataka, where it rains 6 to 8 months in a year, at a very high 750 cm level per year, has not rusted in over 2000 years! And this was built by tribals of the region, and not some well known architects of the 1st millennium BCE. Propelled by scientific curiosity as well as deep interest in India’s glorious metallurgical heritage, the present author embarked on the adventurous journey to Kodachadri twice during the last eighteen months and undertook some preliminary studies on the material constituting this long-neglected pillar with assistance from fellow-metallurgists at the Karnataka Regional Engineering College, Surathkal; and the Indira Gandhi Centre for Atomic Research (IGCAR), Kalpakkam. Results of these studies, as presented here, confirm the unanimous view of the local residents that this pillar is a product of an earlier period in indigenous iron making, and therefore deserves a detailed and serious study by scientists and technologists devoted to India’s metallurgical heritage. Popularly referred to as the Dwaja-Sthamba (flag-staff) of the MOOBAMBIKA temple, the Kodachadri iron mast or pillar has long been associated in the minds of most scientists, particularly metallurgists, with the pilgrim centre of Kollur, a town located in the plains, about 120 km north of the well-known port city of Mangalore in South Canara District of Karnataka. This temple with claims to be the original Mookambika temple is associated with the killing of the dumb (mooka) demon Mookasura by the lion-riding Mother Goddess in the adjoining forests, where the demon was disturbing the penance of sages and holy men devoted to the Goddess. Today Kodachadri can be reached from Kollur by jeep on a 40 km long winding and slippery mud road with many hair-pin bends, often submerged in water during the rainy season lasting from April to November. The iron flag-staff towers above the small temple (Figure 1 a) and can be sighted a few kilometers away on the road, while approaching Kodachadri. If local lore is to be believed, this flag-staff is actually the top portion of the Tri- (trident) with which the Mother Goddess nailed down the wicked demon into the bowels of the earth! A platform has been added ostensibly to stabilize the pillar, but with possible un-thought-of and undesirable interactions in due course between the cement of the platform and the iron of the pillar. Rising not less than 10 m above the ground level, with a rectangular cross-section of 8.5 cm ´ 5.8 cm and characterized by rough, serrated and slightly reddish surface the pillar displays evidence on top for local melting, flow of melt and solidification, caused by lightning during the monsoon period. Allowing for a total height of 14 m, including the hidden portions in the platform and below the earth, the weight of this flag-staff can be estimated as about 500 kg. A very small piece weighing a few grams only was extracted from the projecting rough surface of the pillar with the consent and cooperation of the temple priest and was later subjected to a series of modern metallographic tests at the Materials Characterization Laboratories of the Indira Gandhi Centre for Atomic Research, Kalpakkam. To the author’s surprise, the X-ray examination could not reveal definite presence of any element or compound besides pure iron while the microscopic study revealed only grains of iron with very little pearlite (eutectoid of iron and Fe3C, i.e. iron carbide generally referred to as cementite). However, a few greyish and many rather large dark inclusions (Figure 2 a and b) were noticed and could be subjected to microhardness testing and electron microprobe analysis. While the small globular inclusions could be identified as iron silicate containing some calcium (Ca) and phosphorus (P), the bigger irregular-shaped ones consisted of only iron oxide (Fe2O3) with traces of other elements like silicon (Si), calcium (Ca) and phosphorus (P). The VHN microhardness numbers were around 140 for the iron grains, about 155 in the pearlite-cum-matrix areas, and around 165 in the dark inclusions. From image analysis, the volume fraction of all the inclusions was estimated as less than 2.0%. It was not possible to arrive at the exact volume fraction of the greyish pearlitic area, but assuming it to be around 1.0%, the carbon content of the pillar iron can be estimated as definitely less than 0.05%. It is obvious from these preliminary investigations that the Kodachadri iron pillar is not a product of modern iron making processes. The composition of the material of the pillar, viz. less than 0.05% carbon in what looks like almost pure iron, without the usual silicon, manganese and sulphur contents one associates with modern iron and steel, and with inclusions of only iron oxide and silicate, strongly suggests age-old indigenous methods for making the so-called Adi-vasi (tribal) iron with pure iron ore and wood charcoal. The fact that this pillar has withstood the onslaught of the sun, wind and rain in living memory,and perhaps also of marine air with the Arabian Sea only 40–50 km away, is proof of its high corrosion resistance, even though its surface is not as smooth and clear as that of the Delhi pillar. Acting as a lightning arrester during the rainy season, the top of the pillar seems to have melted frequently and perhaps rapidly solidified through removal of heat by iron from the pillar itself. A metallographic study of this part of the pillar is bound to yield some interesting results. The data reported here, although from a very small piece of the pillar, point to the need for a more thorough and systematic scientific, technological and archaeo-historical study of this iron mast, towering alone in its majesty in a remote hilly and forest area of Karnataka.

Fatehpur Sikri-decoded-WAS JAIN TEMPLE

Ijo Temple Candi Ijo Yogyakarta, Indonesia.

Ijo Temple Candi Ijo Yogyakarta, Indonesia. The temple was built between 10th to 11th century CE during the Mataram Kingdom period. The temple compound consists of several terraces. On the western part some temple ruins were discovered, most of them are being excavated. It was estimated that more than 10 Perwara or lesser temples ruins are still buried in this terraces. The main temple compound located on the uppermost terrace, consists of a large main temple facing west and three perwara temples on front of it facing east. The three perwara temples was meant to honor Trimurti, the three highest gods in Hinduism: Brahma, Vishnu and Shiva. All of these three temples having cella or room and there are windows perforated in the rhombus shape. The roof is arranged in three stages adorned with rows of ratnas. The main temple has square ground plan. The entrance into the garbhagriha (main room) is located on west side, flanked with two false window, or niches adorned with kala-makara decoration. On the north, east, and southern walls there are three niches on each side also adorned in kala-makara style. The center niche are slightly higher than other two flanking niches. These niches are now empty, probably these niches once contains Hindu murti (statues). A flight of stairs flanked with two makaras were designed to reach the main door that is 1.2 meters above the ground. On top of the door there are carving of Kala’s head connected to makaras body on each side of the gate. These kala-makara pattern is commonly found in temples of ancient Java. Inside the makara’s mouth there are small parrots carved. Inside the main chamber there is a large linga and yoni adorned with naga serpent. The union of phallic linga and yoni symbolize the cosmic sacred union between Shiva and Parvati as his shakti. There are three niches on each sides of inner wall in the room, each niches flanked with a pair of devata, Hindu lesser gods and goddesses flying toward the niches. The roof of main temple is arranged in three ascending terraces decreased in size to the top forming stepped pyramid. On each sides there are 3 ratnas on each step, a larger ratna crowning the roof. On the margin between temple body and the roof adorned with floral patterns and gana (dwarf). On the edge of the roof there are antefixes with floral frames, inside the antefix there are images of Hindu gods bust with hand position holding flowers

Chennakesava temple at Somnathpur

Chennakesava temple at Somnathpur 

This temple is the last well preseved temple of the Hoysala period, was built in 1268. The temple faces east and is situated in the middle of a courtyard on a high plinth. A pillared mandapa leads to three star-shaped sanctuaries which reflect the dedication of the temple to the god Keshava who represents the three aspects of Vishnu. Friezes with animals and scrollwork adorn the basement while the walls are covered of sculptures of the gods set in the walls projections. The pyramidal towers are almost circular in plan and consist of diminishing storeys with pot motifs and foliated arched niches with miniature deities. The serene temple stands on a star shaped foundation which is characteristic of Hoysala architecture and has 3 exquisitely carved temple towers called trikutachala . The three towers once housed beautifully carved idols of Lord Kesava, Janardhana and Venugopala till Malik Kafur and other iconoclast Sultanates destroyed them like Halebidu (Dorasamudra). This is not a temple in the sense that there are no poojas done to the idols here since they were destroyed by the mughal invaders. It is simply a temple exhibiting the delicate craftsmanship and high precision engineering of the mighty dynasty called hoysalas which ruled the present day Karnataka between AD1100 and AD1320. This dynasty was noted for its peace and a leisurely life along with its encouragement to talent of arts, which is reflected all around the temple.(hoy is kill and sala is head of the dynasty since he tackled the tiger single handed and killed, this heroic deed took the form of yadava dynasty as hoysala dynasty)

Jammu and Kashmir's Hindu past

Harwan is a small village located 3 km beyond the Shalimar Garden in Srinagar District of Jammu and Kashmir. The village was identified by Sir Aurel Stein with Shadara Hadvana (grove of six saints) a locality mentioned in Rishi Kalhana’s Rajatarangini. It is a historic place that was sacked and destroyed by Sikandar Butshikan during the 14th century AD, and many remains of Kashmir’s Hindu as well as Buddhist past have been found during the excavations. The relics of this unique work of art and history, the Harwan Buddhist temple is aeons old, and its origin goes as far as 300 AD. Its ruins are located in Harwan, a village situated in the north-western Kashmir. These ruins are situated towards the northwest of Kashmir and are accessible from the eastern side of Shalimar Mughal Garden. The temple dates back to the Kushan era and civilisation. It was discovered during an excavation as part of an archaeological expedition conducted by the Archaeological Department of India approximately between 1919 and 1929 AD. The architecture of this ancient structure depicts the lifestyle, attire and habitat of Kashmir’s Hindus of that era. There are beautiful image carvings on the tiles within the temple. Image : A female musician wearing trousers; she plays on a drum, which is apparently slung over her left shoulder. Floral motifs on either side. A dancer wearing large ear-rings and dressed in loose robe and trousers, with a long scarf held in both hands, which she waves over her head. One can notice the similarity of classical Indian dance depicted in the dancer’s body posture.

Prambanan Temple

Prambanan architecture is a typical representation of the South Indian Pallava-Chola architecture - It is typical of the architecture to have very tall Vimanas and Kopurams(towers), large courtyards and aesthetically carved bas reliefs.Also the Prambanan temples follow the Mandala concept of the Vastu Sastra, an ancient Indian science of architecture and construction.

The 240 temples were organized as follows -

1. The 3 main temples for the 3 Murthys of the Hindu religion - Siva,Vishnu and Brahma with the Siva temple in the center.
2. Vahana or vehicle temples of the respective murthys are opposite to each one of the murthys for a total of 3 temples. The 3 vahana temples are Garuda,Nandi and Angsa(or swan).
3. There are two Apit temples or flank temples on either side of the 6 temples in the center row between the rows of Vahana and Murthy temples.
4. There are 4 Kelir temples on four cardinal directions outside the inner courtyard
5. Then there are 4 Pathok temples on 4 corners of the inner courtyard
6. Then outside all these temples are the Pervara temples organized in 4 concentric squares with different no. of temples from inner square to outer square as follows - 44,52,60,68

Today only the Murthy,Vahana,Apit and Kelir temples has been restored while the Pathok and Pervara are not restored yet though work is in progress.

The temples of Prambanan itself are organized as per the Logam concept. The foot of each temple represents the Boologam or the realm of the mortals. The middle realm or the body of the temple represent Bhuvarlogam or realm for the holy people. The upper realm or the holiest part of the temple or the topmost layer is the realm of gods called Swarkalogam. The upper realm is completed by a Vajra(it can mean both thunderbolt or diamond) on the roof.

The Bas reliefs of Prambanan is very extensive and narrative. The narrative part is about Ramayan epic and Bhagavata puranam - stories about Vishnu and his avatars. The reliefs also have depictions about Kalpataru, Apsaras, Devadas - all part of the Hindu/Buddhist mythology.

The temple is believed to have been built by Rakai Pikatan of Sanjaya dynasty around 850 AD and expanded by subsequent kings building the Pervara temples surrounding the centerpiece in concentric squares. At its peak, hundreds of Brahmins lived in the temple complex while the royal court with the urban center was located nearby. The royal court was shifted either due to Mount Merapi volcano eruption or due to power struggle throwing Prambanan into disuse. The locals knew about the existence of the temple but did not know the background and so the folklore of Loro Jonggrang was attached to the temple. It was rediscovered in the early 19th century by archaeologists from Britain during its short occupation.

Folklore of Roro Jonggrang

Candi Prambanan is also called as Candi Roro Jonggrang based on the folklore in these parts of the island. Roro Jonggrang is story of a princess by the same name and her love and betrayal. The other architectural sites existing today, Rotu Boko, Candi Sewu templex complex and the statue of Durga Mahishasuramardini within Prambanan templex complex all have their mythical connections to this story. Father of Roro Jonggrang, Prabu Boko is killed in a battle by neighboring kingdom's prince, Bandung Bondowoso. Prince Bondowoso along with his army captures the Rotu Boko palace. On seeing Princess Roro Jonggrang, falls in love with her and wishes to marry her. Roro Jonggrang, not wishing to marry him for he being her father's killer but at the sametime does not want to reject him for him being the victor, places an impossible condition to be fulfilled by the prince - build a 1000 temples in a night. But the Prince Bondowoso, having the magical powers to invoke demon spirits(kind of like Genies) to build the 1000 temples. But the demon spirits can only work in the night as the sunlight can burn these spirits during daytime. They proceed to build the temples and had completed 999 temples when the princess hears this news. She tricks the rooster in the Palace by having the maids light candles on the eastern side. The rooster, thinking that the sun is rising, starts to crow and the spirits rush back to below the earth. Prince Bondowoso tries to build the 1000th temple but fails. In his anger at being tricked, he curses the Princess Roro Jonggrang, who becomes a statue in the Prambanan temple complex, thus becoming the statue of Durga.

Mystic Mountain Mt. Kailash

Mystic Mountain Mt. Kailash is a mysterious mountain. A great mass of rock soaring to over 22,000 feet, Mt. Kailash is one of the world’s most sacred places and yet it is the least visited. The supremely sacred site of Hindus and 3 other religions and billions of people, Kailash is seen by no more than a few thousand pilgrims each year. The reason for this is the mountain’s remote location in far western Tibet. No planes, trains or buses journey anywhere near the region and even with rugged over-land vehicles the journey still requires weeks of difficult, often dangerous travel.The weather is always cold and pilgrims must carry all the supplies they will need for the entire journey.The landscape around the mountain is rugged and dry but crossed by crystalline blue streams and other bodies of water.

Near the sacred mountain is the source of the Indus, Sutlej and Bramaputra rivers and on its south side are two freshwater lakes,the easternmost of which is the highly sacred Lake Manasarovar. With an altitude of 14,950 feet, Mansarovar is the highest body of fresh water in the world. The other lake, Rakshastal, also has legendary significance. According to Vedic Hindu texts, Shiva, the god of destruction and regeneration, resides at the summit of a legendary mountain named Kailasa. Mount Kailas is regarded in many sects of Hinduism as Paradise, the ultimate destination of souls and the spiritual center of the world. According to a description in the Puranas, Mount Kailash’s four faces are made of crystal, ruby, gold, and lapis lazuli; it is the pillar of the world; rises 84,000 leagues high; is the center of the world mandala; and is located at the heart of six mountain ranges symbolizing a lotus. From it flow four rivers, which stretch to the four quarters of the world and divide the world into four regions. Kailash is sacred to other religions which emerged from Vedic dharma, Hinduism. The Jains call the mountain Astapada and believe it to be the place where Rishaba, the first of the twenty-four Tirthankaras attained liberation. Followers of Bon, Tibet’s pre-Buddhist, shamanistic religion, call the mountain Tise and believe it to be the seat of the Sky Goddess Sipaimen.

Additionally, Bon myths regard Tise as the sight of a legendary 12th century battle of sorcery between the Buddhist sage Milarepa and the Bon shaman Naro Bon-chung. Milarepa’s defeat of the shaman displaced Bon as the primary religion of Tibet, firmly establishing Buddhism in its place. Most pilgrims to Kailash will also take a short plunge in the nearby, highly sacred (and very cold) Lake Manosaravar.

The word ‘manas’ means mind or consciousness; the name Manosaravar means Lake of Consciousness and Enlightenment. Adjacent to Manosaravar is Rakas Tal or Rakshas, the Lake of Demons. Pilgrimage to this great sacred mountain and these two magical lakes is a life changing experience and an opportunity to view some of the most magical scenery on the entire planet. No pilgrims climb Mt. Kailash; all four religions believe it would be a serious act of sacrilege to set foot on its slopes.

Legend has it that the only person to have reached the summit is the Buddhist champion Milarepa (who flew to the top in the 12th century) and that all others who have ventured to defy the warning have died in the process.The mountain is located in a particularly remote and inhospitable area of the Tibetan Himalayas. Only those in the best health are able to undertake the journey even to the starting point of the circumambulation, let alone walk 52 km in a single day. A few modern amenities, such as benches,restingplaces and refreshment kiosks, exist to aid the pilgrims in their devotions.

Mount Kailash is a tremendous spiritual energy. For thousands of years, realized beings always traveled to Mount Kailash and deposited their knowledge in a certain energy form. They used this mountain as a basis and created this. It is because of this that Hindus say Shiva lives there. When we say it, is the Abode of Shiva, it doesn't mean that he is sitting there or something, but his unmanifested energy lies there. It is a long cherished dream of mine to visit the mystical place..