TARKASURA's CAVE, Sandur (Sondur)
15.023600,76.561100
Description
A cave entrance »of an irregular oval form, not exceeding six feet [1.8 m] in height« (NEWBOLD 1846f: 233) once gave and, perhaps, still gives access to an elusive »cavern in the rock, dripping with water and redolent of bats« (NEWBOLD 1838: 144) but had been consigned to oblivion within five decades when Robert Bruce Foote »did not come across« it at the time of »my last visit in 1889« (FOOTE 1895: 123) and his »guide knew nothing« of this or any other »caverns of considerable extent« (NEWBOLD 1838: 149) in the »lateritic rock« at Sandur. Therefore »I did not spend any time in hunting for them« (FOOTE 1895: 126). Not seen: Newbold, T J 1838 plate. ETYMOLOGY: According to »tales for travellers«, Tarkasura's Cave had been »the abode of him of the petrified head, the giant Tarkasura« (NEWBOLD 1838: 144) and is the site where »Comaraswami [note 1]« (NEWBOLD 1838: 145), in short »Comara« (note 2), butchered one of his opponents, the "raksha" or "asura" (note 3) called Tarkasura. SITUATION: Unclear. On the one-hand side »in the laterite cliffs cresting the Sondur Hills« (NEWBOLD 1846e: 233) but on the other »considerably below the summit of the range [note 4]: at a little distance in the jungle from the path« and »at some distance in the jungle« from »Temple of Comara« (compare the cave near –>Kumaraswami Temple), which itself »is pleasantly situated near the bason [basin] of a ravine near the summit« (NEWBOLD 1838: 149). SITUATION 1838: The entrance to Tarkasura's cave lies »at some distance« from the »Temple of Comara« and »hard by« a sacred pond (tirtha, tirtham), represented by a relatively »small square well called Goi Tirtum« (Cow's Pond) which is fed by »a delicious fount of clear water [that] gushes through the mouth of the effigy of a cow, rudely carved in stone. … Here is also a small temple to Iswara [note 5] facing eastward; some of his emblems, the Ling [note 6], and sacred bull [Nandi], are seen around« (NEWBOLD 1838: 144). »The famous and ancient temple of Comara … is pleasantly situated near the bason [basin] of a ravine near the summit [note 7] of the S.W. part of the cordon of hills that enclose the valley. It is nearly surrounded by the adjacent wooded heights, which support a table land of considerable extent. The ascent from the town of Sondur [note 8], a distance of about 6 miles [about 10 km] is by a steep though safe path flanking the ravine, practicable for horses, elephants, etc. The pagoda is neither large nor magnificent [note 9], but has an air of antiquity, of which its white-washed exterior and gilded Kalas cannot entirely divest it [note 10]. … . At some distance in the jungle the guides led me to a cavern in the rock …« (NEWBOLD 1838: 149). SITUATION 1846: »In the laterite cliffs cresting the Sondur Hills, on the table land of the Ceded Districts [including Bellary]« (NEWBOLD 1846f: 233). SITUATION 1904: South of Sandur town and on the way to the –>Kumaraswami Temple (note 11): »Towards the end of the ascent a path which takes off from the right side of the road leads through the jungle for about a hundred yards to the little temple of Harishankar which lies in a picturesque glen under fine shady trees. A perennial mineral spring in the hill side behind it pours through the mouth of a cow, rudely fashioned in stone, into a small square basin, and the spot is a restful halting-place for weary pilgrims to Kumarasvami's temple. A dozen yards behind the shrine is a cave in the lateritoid rock …« (FRANCIS, W 1904: 320-321). SETTING: »The … temple of Comara or Kartica Swami … is pleasantly situated near the bason [basin] of a ravine near the summit of the S.W. part of the cordon of hills that enclose the valley. It is nearly surrounded by the adjacent wooded heights, which support a table land of considerable extent. Passing down the valley in a south-eastern direction [for a distance of about 11 km from Sandur town], a range of hills, about equidistant from the two principal chains, runs down the centre. Turning from them to the right the western range is ascended to the famous temple of Comarswami by a road just practicable for elephants and camels that leads along the side of a ravine, at the bottom of which runs a rivulet having its source in the holy well of Agusta Tirtum [Agastya tirtha] in front of the temple on the summit [of the pass to Subbarayanahalli, in short: S.B. Halli]. Leaving the schist at the base of the range the road lies over masses of a lateritic rock … which assumes sometimes the appearance of a conglomerate, being a paste of clay and peroxide of iron, imbedding angular fragments of the subjacent ferrugineous slate and nodular hematite, which, as well as reniform, botryoidal, and pisiform iron ore, are found in abundance. This rock continues to the summit of the ridge … Like limestone, it abounds in caverns -- some of considerable extent. The one I visited was considerably below the summit of the range: at a little distance in the jungle from the path …« (NEWBOLD 1838: 144). GEOLOGY: »Leaving the schist at the base of the range the road lies over masses of a lateritic rock … which assumes sometimes the appearance of a conglomerate, being a paste of clay and peroxide of iron, imbedding angular fragments of the subjacent ferrugineous slate and nodular hematite, which, as well as reniform, botryoidal, and pisiform iron ore, are found in abundance. This rock continues to the summit of the ridge… Like limestone, it abounds in caverns -- some of considerable extent. The one I visited was considerably below the summit of the range: at a little distance in the jungle from the path …« (NEWBOLD 1838: 149). CAVE DESCRIPTION 1838: »A cavern in the rock, dripping with water, and redolent of bats … I groped along one of the passages for some distance, but having no torches returned, but not without having experienced a stout resistance from the hosts of bats that rushed forth in a continued stream from the cave's murky recesses, as if resenting the unhallowed intrusion« (NEWBOLD 1838: 144). CAVE DESCRIPTION 1846: »There is … [a] cavern … into which I penetrated a considerable distance; but not being provided with torches was compelled to return. The entrance was of an irregular oval form, not exceeding six feet [1.8 m] in height, and bifurcating a few paces from the entrance into two winding galleries, leading obliquely downwards into the bowels of the rock. The floor is broken by rugged step-like descents. The cavern drips with water, and swarms with bats, hosts of which were disturbed by my intrusion. Its floor is formed of laterite detritus, covered with the filth of bats, into which I dug for several feet in the hope of finding fossil bones, but was disappointed. The natives aver the cavern was the abode of a giant of old, and that it is of incredible extent« (NEWBOLD 1846f: 233-234).CAVE DESCRIPTION 1904: »… the little temple of Harishankar … A dozen yards behind the shrine is a cave in the lateritoid rock which is declared to run for a fabulous distance into the hill. Any one armed with a torch and a sufficient disregard of the hundreds of bats which live in it can, however, satisfy himself that it ends in a few yards« (FRANCIS, W 1904: 321). CAVE INTERPRETATION 1969: Dr. med. Stephen A. Craven refered not only to »Newbold (1838)« and took Tarkasura's cave behind Harishankar's shrine on the approach to the –>Kumaraswami Temple as »a cavern some distance in the jungle from the temple of Comara« but also refers to FRANCIS, W (1904: 321) and interpreted Francis' description of Newbold's first cave as a description of Newbold's second cave: »Francis (1904) was not impressed … and claimed that the cave, a dozen yards behind the Kumarsvami temple [sic! qua: the little temple of Harishankar], ends in a few yards« (CRAVEN, S A 1969: 25). CAVE POTENTIAL: Unknown. Depending on the visitor's inclination, he »can … satisfy himself that it [one of the two cave passages] ends in a few yards« (FRANCIS, W 1904: 321) or, if interested, can attempt to negotiate »the floor broken by rugged step-like descents« in view of investigating one or the other of the descending continuations »leading obliquely downwards into the bowels of the rock« (NEWBOLD 1846e: 233). »These shafts are stated by the natives to extend to an incredible distance in the bowels of the mountain« (NEWBOLD, T J 1838: 149).CAVE POTENTIAL 1838: »These shafts are stated by the natives to extend to an incredible distance in the bowels of the mountain« (NEWBOLD, T J 1838: 149). Generally said draws NEWBOLD (1838: 149) the attention of gentlemen with a taste for dark holes in the ground to unspecified »caverns of considerable extent« in the »lateritic rock« exposed at Sandur. Additionally, the presence of »large beds of kaolin« (NEWBOLD 1838: 149) within this laterite here can be expected to favor piping processes resulting in potentially extensive single passage caves. CAVE POTENTIAL 1846: »The natives aver the cavern … is of incredible extent« (NEWBOLD 1846f: 234). CULTURAL HISTORY 1838 - cave legend: »The following (I crave pardon from my Hindu ciceroni for curtailing it) was given me as the local legend: In the Dwapar Yug (the third or brazen age of the Hindus), existed a ferocious giant, named Tarkasura, whose enormities caused the whole earth to groan. His cruelties at last became so intolerable, that a number of the Deotas and other inferior deities proceeded to Kylas [note 12], and entreated Siva to send his son Comara, whose renown as a warrior was noised over the heavens, to rid them of the monster. Their prayer was acceded to, and Comarswami placing himself at their head marched direct to Tarkasura’s cave among the hills of Sondur. Here Comarswami slew the giant, and burnt his body. The head was converted into stone and bears testimony to Comar’s prowess to this day« (NEWBOLD 1838: 145). CULTURAL HISTORY 1846 - human use (religious industry outlet): »The natives aver the cavern was the abode of a giant of old … The Brahmans, ever vigilant in taming the phenomena of nature to extending their dominion over the minds of the superstitious Hindu, have seized on both these last caverns [Cave near Ingleshwar + Tarkasura's Cave, Sandur] have converted them to places of idol worship, and guard their entrances with Cerberean pertinacity« (NEWBOLD, T J 1846f Summary: 234). CULTURAL HISTORY 1904 - cave legend: »Kumarasvami, the Mars of the Hindu pantheon, was the child of Siva and Parvati. The legend runs (the sthala purana of the temple gives it in full), that a ferocious demon named Tarakásura who dwelt in this part of the Sandur hills [note 13] so harassed the Devas that they entreated Siva to send his warrior son Kumarasvami to rid them of the monster. Kumarasvami came and slew him and cut off his head« (FRANCIS, W 1904: 321).
NOTE 1: Swami -- »title of respect meaning 'lord of the self'; given to initiated Hindu monks« (LONELY PLANET, India 2005: 1112; 2009: 1214). NOTE 2: »Comara or Kartica Swami, the Hindu Mars« (NEWBOLD, T J 1838: 144), is the heavenly minister of defense; god of war (STRASSER, R 1993: 419); brother of Ganesha (also: Ganapati). His parents are Parvati and Shiva but he was born from Agni (fire) and Ganga / Akashaganga (water) and reared by the tribal Krittikas (RAMAYANA I.36). CarticaCarticeya Kartika »Sandoor State, in Bellary District … In the S. is the old pagoda of the Hindoo Mars, Komara or Kartika, frequented by pilgrims« (SMITH, G 1882: 381).Kartikeya Karttikeya Kartikiya »Kartikiya -- Hindu god of war, Shiva's son« (LONELY PLANET, India 2005: 1108). NOTE 3: In Hinduism, the Asuras constitute a group of power-seeking deities, sometimes considered sinful and materialistic. The Daityas and Danavas were combinedly known as Asuras. The Asura were opposed to the Devas. In early Vedic religion, however, both the Asura and the Devas were deities who constantly competed with each other, some bearing both designations at the same time.In the earliest Sanskrit text, the Rigveda, the Asura preside over moral and social phenomena whilst the Devas preside over natural phenomena. By the time that the Brahmana texts were written, the character of the Asura had become negative.In later texts, such as the Puranas and the Itihasas, the Devas are the good beings, and the Asura are the bad ones. According to the Bhagavad Gita (16.6), all beings in the universe assume either the divine qualities (Daivi Sampad) or the material qualities (Asuri Sampad). The sixteenth chapter of the Bhagavad Gita describes the divine qualities briefly and the materialistic qualities at length. In summary, the Gita (16.4) says that the Asuric qualities are pride, arrogance, conceit, anger, harshness, and ignorance. NOTE 4: »The summit of the ridge is a flat extensive table land, extending to the southward from the lip of the semi bason in which the Comarswami temple stands, exactly resembling the summit of the flat topped laterite hills between the western Ghats and the Indian ocean …« (NEWBOLD, T J 1838: 150). NOTE 5: »Iswara« (NEWBOLD, T J 1838: 144), also »Ishwara -- another name given to Shiva; lord« (LONELY PLANET, India 2005: 1108; 2009: 1210), literally »master, lord« (Sanskrit); more often than not an epithet of Shiva, but also of Durga or any other female shakti; the Supreme Spirit. NOTE 6: »Ling« (NEWBOLD, T J 1838: 144), from "Lingam" (Sanskrit), plural: linga; literally: mark, sign, (sexual) characteristic; a symbol of divine generative energy; an uniconic representation of the Hindu god Shiva; typically an upright standing object, mostly made from stone. NOTE 7: The »summit of the S.W. part of the cordon of hills that enclose the [Sandur] valley« seems to be indicated as the triangulated height »Kumarasvami Betta 1098« near (±500 m) 15°01'09”N: 76°33'16”E (Everest 1830) on the Survey of India toposheet 57-A/12 (edition 1978). NOTE 8: »Sondur« (NEWBOLD, T J 1838: 144), Sandur (±1 km) 15°05'12”N: 76°32'45”E: 562 m asl (Everest 1830, Survey of India 57-A/08 edition 1976). NOTE 9: »Kumaráswami's temple, one of the most popular shrines in this part of India … is externally a plain stuccoed building of very moderate size. … not architecturally worth a visit« (FOOTE, R B 1895: 123). NOTE 10: »… temple of Comara … The Gopar [gopuram], a pyramidical tower over the gateway, faces to the east; on the left of the entrance is the shrine of the goddess Parvati consort of Siva [Shiva]; under a Vimana [toenote *] to the west is the image of her son Comara, the presiding deity of the place, and to the right stands the shrine of the destroyer Siva. In front of the temple is a fine spring that supplies a large quadrangular pool; flights of stone steps lead down to the water, it is held sacred by Hindus and called the Agusta Tirtum [Agastya Tirtha]. Descending this flight of steps from the pagoda, on the left is a small pyramidical shrine dedicated to the Muni or religious guide of Comarswami. At the bottom of the steps at the right angle of the well stands the shrine Ananta Padmanu. In front of the Gopar is seen a small octangular column of hewn stone, and at its base lie three trunkless stone heads and an armless hand. The central and largest of the heads is supposed to have erst graced shoulders of the Rakas or giant Tarkasura, slain by Comarswami. The two smaller ones belonged to Vishnu Kerma, and Karoincha Sura, personages figuring in Hindu mythology« (NEWBOLD, T J 1838: 144). * »Vimana, the principal tower, or pyramid, or spire, that surmounts the Garbhagriha, or sanctuary, in which the idol or object of worship is placed. In Hindustan [northern India], it is … called Sikra or Surra, more commonly the former« (FERGUSSON, J 1846: 37). »Above the shrine rises a superstructure known as vimana in South India, and a sikara in North India. The sikara is curvilinear and topped with a groved disk, on which sits a pot-shaped finial, while the vimana is stepped, with the grooved disk replaced with a solid dome« (LONELY PLANET, India 2005: 71). NOTE 11: »The Kumarasvami temple is picturesquely situated in a natural amphitheatre of wooded slopes at the head of a ravine near the top of the hills almost due south of Sandur. It is between six [9.6 km] and seven miles [11.2 km] from the town [Everest 1830 15°05'12”N: 76°32'45”E: 562 m asl] … The views of the valley from this part of the road make an expedition to the temple a pleasant morning ride, but architecturally the building itself is disappointing« (FRANCIS, W 1904: 320). NOTE 12: »Kylas« (NEWBOLD, T J 1838: 145) or Mount Kailash 31°04'20”N: 81°18'45”E: 6638 m asl (Transhimalaya), »A mountain supposed to be the favourite abode of Shiva and abode of Kuocra« (NEWBOLD, T J 1838: 145 footnote). NOTE 13: »It is called Lahachala, "the iron-hill." The Lahachla Mahatmya [literally "leader", a written pilgrimage guide to holy sites] of the Mackenzie collection is one of the manuscripts which have been removed to the India Office Library and so cannot be referred to« (FRANCIS, W 1904: 321 note 2).
Cavités proche
| Distance (km) | Nom | Longueur (m) | Profondeur (m) |
|---|---|---|---|
| 1.3 | KUMARASWAMI TEMPLE (Cave near) | ||
| 3.0 | UPDUDUPUDU SWAMI, 3rd (Gavi) | ||
| 3.0 | UPDUDUPUDU SWAMI, 1st (Gavi) | ||
| 3.0 | UPDUDUPUDU SWAMI, 2nd (Gavi) | ||
| 3.5 | NAVILA SWAMI (Gavi) | ||
| 6.4 | KANAVEHALLI CAVERNOUS RECESSES | ||
| 6.7 | KUPATASWAMI CAVE, Sandur | ||
| 7.1 | GUPTASWAMI, Sandur (Cave of) | ||
| 15.1 | RAMANDRUG, Sandur - Ramanmalai (Cave below) |