SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR MANDIR COMMITTEE, UJJAIN (M.P.) & ORS.

The Judgment of the Court was delivered by ARUN MISHRA, J. 1. Leave granted.

2. The petition pertains to famous Mahakaleshwar temple, Ujjain. The appellant has impugned the judgment and order passed in Writ Appeal No.37/2014 by the Division Bench of the High Court of Madhya Pradesh D at Indore thereby setting aside the order passed by the Single Bench on 4.12.2013 in W.P. No.10712 of 2013.

3. Mahakaleshwar is an ancient temple of Lord Shiva. In order to understand the importance of the Lingam it is necessary to consider it, in brief, the history of Mahakal – Shiva, worshipping of statues and E Lingam, origin of Mahakal, same as defined in scriptures etc. as pointed out in the reply of Mahant Prakash Giri of Shri Panchayati Akhara Mahanirvani is as under: “BRIEF HISTORY OF MAHAKAL SHIVA Since ancient times in Hindu culture definitions are found F in name of Shiva, Pasupati, Rudra, Ishaan, etc. Undoubtedly, the Vedas are the only authentic and well-being book of Hindu religion, when and where it was created it is matter of search. But it can be said that at least 5000 years ago, it was in complete existence. G Shiva is the instrument of discussion in Veda Mantras, but that discussion is on shapeless god. Somewhere nature’s body is also addressed by various names of Shiva, part of Vedic treatises of the Swaithashwar influx, it has been discussed by the ‘Sweth’ sage on the basis of the Vedic H Mantras in the spiritual form of Shiva.

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 643 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

As briefly stated, [Abstract from Swaithashwar influx] : A The creator treats himself and all the controlling Divine powers differently, therefore, it remains entangled in the creation of universe [In the enjoyment of nature] And when that incomparable divine power is experienced, then attain liberation, that is salvation. B Indestructible or destructible, visible and not visible it nourishes the divine (the supreme power) of this whole world, the creature attracted to the qualities of nature, treating himself as his boss, stays in the same nature, and when that creature is experiencing that divine, attracted by the qualities of nature, creatures [Jeev] keep himself tied by the attribute of the same nature, and when that creature experiences that divine, then he is exempted from all bondage. The destructive staple and indestructible life-force is formulated by a god called ‘Har’, with the thought of its contemplation, and by the feeling of its element, the person achieves the retirement of the cycle (nature) of the reincarnation after liberation. Braham in the soul should forever be known, there is no more known qualified entity than this, the creator (creature), the usable material (nature), and the inspiration (God), this is the only way Brahma said in three ways. While commenting on this stanza, ‘Shankaracharya’ has written with the reference of Shiva, that performers [Yogi] see Shiva’s not in idols but in soul, a person who relinquish Shiv from his inner soul to worship outer Shiv, he feels as if he has dropped his hands morsel (Food yoga substance) and licks his empty palm, as the blind person can’t see the rising sun, in the same way, the uneducated person can’t view the calm form of Shiva. The person who view the omniscient (everywhere present) calm form of Shiva, Shiva resides in his heart, but those who can’t see Shiva located in their souls, those people use to search him at pilgrimage place. In the interpretation of this stanza, it is written with reference to Vishnu Purana that’s the goal that is proven by the mind’s axiomatic (complete) Inconsistent (Due to meditation and H

p. 644 Copy page pinpoint

A distinction between patience) the form is assumed, it is called a Samadhi. The power called a Rudra is governed by the entire Universe, it is situated within all the organisms and creates the entire universe (many planets located in space and space), B protects them and destroys (destruction of the universe) means it merges in itself. Rudra Dev originates all the creation and creatures. Nature is to be known as illusion and Maheshwar as Elusive this entire world (universe) is the Action Format of both of them. At the beginning of creation by becoming one [supreme power] and being special by its power without any purpose many types of characters [Special form] holds and in the end the world dissolves in it and same supreme power provide pure intelligence. Supreme power is the fire, the same sun, the same air, the same moon, the same Venus, the same Brahma, the same water, and the same is Prajapati. Dev (supreme power) exists in fire, which is in water, and is occupied (everywhere) in the entire universe and which is present in the Medicine and the vegetation also that god (God). This soul is neither a woman, nor a man, nor an important, the one who holds the body remains the same. The supreme power, (the power that exists everywhere), F that power is the form of knowledge, which is the power time (time). Who is the virtuous and Omniscient [all knowing] Inspired by that the earth, water, fire, air, and sky, established In their own deed, keeps interaction, think of that supreme power. Head-Neck-and chest keeping the body together, by controlling all the indices by concentrating peace of mind, G strengthen the meditation while uttering the sound ‘Om’. To control the mind, do pranayama. These actions are to be held at quiet, secluded, and in a clean place.

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 645 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

In this way, where ever Yogi does Yoga, the Yogi experience A the Brahma Tattva (God) with the illuminating self, similar to the lamp, That yogi is free from all unborn, steady, and all elements, he releases himself from all bounding by knowing that God. Thus, from this brief description of Shvetashwar B Upanishad, it can be understood that the Shiva as described in Veda, he is the only creator of the Universe, is rearing the universe, is also the destroyer, spreads everywhere known as power form of formless God. It is submitted that Vedas are the foundation of Hindu C religion, all types of basic knowledge and science are available. This is the first knowledge book of the universe, on basis of this Vedas, all Purans and Hindu texts are written or spoken, now it can be seen brief form of Shiv from Hindu texts written after Vedas. The ‘Shev sect’ is known for worshiping different forms of Shiva by believing it as God, D this sect. has its own elaborate literature how much is truth, it is the matter of research but in Bharat it has been recognized at least 2500 years ago it is known from the available evidence, how old is this from it is a matter of research. The main forms of Shiva People whom people in Bharat or abroad worship E him as God in the form of idol or phallus. The visual part of Shiv is as follows:

1Copy pinpoint1. Panchamukhi Shiva

2Copy pinpoint2. Asht Vidh Shiva F

3Copy pinpoint3. Ekadash Rudra

4Copy pinpoint4. Various Incarnations of Shiva

5Copy pinpoint5. Bhairav

6Copy pinpoint6. Shiva’s Yogavatar G The Origin of Lingas: The origin of the Linga’s in the Puranas in such a way that when this creation was taking place, there was a fierce battle between Brahma and Vishnu, and in that war a huge Jyotipunj appeared between them, As a result of this sudden incident, both of them stopped fighting H

p. 646 Copy page pinpoint

A together and went to know the secrets of this light; they went up and down in the form of swan and wind, but there was no end to it then both of them came back and gathered and explored Lingas at that time they heard a sound ‘Om’ coming out of that Jyotirmay Lingas, and universe was created, first of all it came in form of Golden egg and it remain in same format for thousand years after that egg got divided which created Sky and Earth Brahma and Vishnu performed the prayer of Jyotirlinga with Om Mantras then from that Jyotirlingas in form of words [a,aa,e,ee,u,oo,r,tr,others) Shiv along with Uma manifested when he lift his head again and looked upwards then from sound of Omkar he visualize 38 words Ishan Mantras, 24 words Tatpurush Mantra, 33 words Aghor Mantras, 35 words Sadhojat Mantras and 66 words Vamdev Mantras knowing these five mantras Vishnu started Chanting these mantras and prayed Shiva by these in Mantra form from here onwards the origin of worship Jyotipunj Lingas D started, the main meaning of the word lingas is symbol, i.e. here, we understand from Shivling that in entire universe Shivaling is considered to be the symbol of the ultimate power which prevails inside and outside of it, word Shiva it the only power who runs, creates, .and destroy this universe. This E universe is its direct symbol, hence Shivling is considered as symbol of God. Different types of lingas: There are two main types of lingas the first type of lingas is called as swambhu, meaning of swamboo is who is self-generated, second type of Lingas F are produced, Lingas are produced from Mercury, Gold, Silver, Diamond, Sfetik, Precious Stones, stones and Mud, it can be made from other materials also, Shiv Lingas made of mud are dissolved in water after worshipping daily balance type of Lingas are permanent. According to tradition every piece of stone found in Narmada river is treated as Lingas. Apart from G this trees and plants are also symbol of Shiv Lingas. Legislation of worshiping Statues and Lingas: Shiva statue created along Human shape is called Pratima, Customs of worshiping the Idols and Lingas are almost same.

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 647 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

Worshiping of Shiva’s Formless Lingas: In addition to external worship, internal worship is also mentioned in the Puranas, for spiritual contemplation and meditation two types of Lingas have been defined Lingas created by physical materials available outside and interior Lingas, for the sake of emotional fulfillment of common mass concept of Solid outside form of Lingas, has been perceived, the epicenter lingus which means the spiritual astral body, which does not have direct experience the same ignorant persons perform prayer etc everything outside by imagining it externally, by meditating Jnan meditation yoga, in meditation, that subtle Lingas symbol of Shiva sees himself sitting in his own right. Once this knowledge is attained, there is liberation this is worshiping the formless Lingas. Knowledgeable people perform meditation yoga by the equator were he visualize subtle shape Shiva sitting within itself when his knowledge is attained he gets Liberation, this is the way to worship the formless Lingus. D Pasupat ki Utpatti: According to Ling Purana, Pasupat vrat Yoga scriptures and Kapil Samkhya are composed by Shiva and Pasupat was created earlier and it’s the best. Shiva had very first preached to Vishnu etc deities of Pasupat second time he preached at time when he inhale poison occur from sea churn, third time he preached to Prajapati Daksh on the occasion when Daksh oblation [Yag] was vandalize. Shiva 28 yoga avatars were also holders of pasupat vrat they spread the Pasupat through their disciples. Pasupat vrat which was originated by Lord Shiva, after him the Yoga incarnation held at different times by different people took forward but all of them are not available in Holy book [Grant] but they are discussed in the context here and there. Out of these the last Yoga avatar his name was ‘Lakuleesh’ and he was born presently known as Gujarat in Vadaodra district, according to time he reached Ujjain their he delivered his first preach to Kushik and other disciples on manner in which Shiv G performed and practiced the Pasupat vrat, and Mahadev south facing statute i.e sacraments or pledge the bhasma purified by Sadhojatadi 5 Shiva Mantra’s to Mahakal this prime action has been interpreted in Pasupat Sutra by authentic interpreter H

p. 648 Copy page pinpoint

A ‘kodilya’ in his first Sutra. Mahadev authentic south-direction Linga formation is the only one at ‘Mahakaleshwar Jyotirling’ besides this the accreditation is that it doesn’t exist at any other place. Persons who adopt Pasupat yog should take bath thrice with Bhasam, should sleep on bed of Bhasma, even after taking food etc he should put Bhasam on his body, B should possess Shiva Nirmaalya, such as House holders and people living in the other hermitage have their own special symbols likewise Bathing with Bhasam [Bhasam ashnan], Sleeping on Bhasam, Anuashnan Shiva Nirmaalya are symbol of person of Pasupatl’s, Pasupati should chant five Braharn C mantra purified by ‘Sadvoiata’all these should be performed in congruence of south facing staue of Lord Mahadev.ln brief it has been narrated about Pasupat, Pasupat tradition originated from Lord Shiva has always been followed regularly in Bharat today they are known as D ‘Naga Sadhu’, There is evident proof of Pasupat and Naga Sadhu’s are time to time mentioned in ancient books [Grants], and are been quoted in scripts of others religion [Jainism and others]. Origin of Mahakal: According to Shiva Mahapurana E Kotirudra sanhita Update 16, a Brahmin lived with his four sons in Ujjain [Ujjani] city, that Brahman daily used to perform Agni horn & terrestrial Shiva Linga, at the same time an evil demon called Dushan lived on the mountain called Ratanmal. On day when Brahman was delighted in meditation of Lord Shiva then only Dushan monster arrived along with his army and tried to kill Brahman then only Lord Shiva manifest from the terrestrial Linga worshiped by the Brahman, said that I am Mahakal who destroys evil demon like you, move away from this Brahman, and by a single word ‘Hunkar’ reduced that evil demon along with his army into ashes, after the killing of Dushan these Brahmins prayed to Lord Shiva to stay their and Lord Shiv accepted it stable himself in form of Lingas and known as Mahakal. In the 17th chapter of this mythology, King Chandra Sen of Ujjain and one Gope child also worship the Mahakaleshwar Lingas.

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 649 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

Pasupat and Mahakal: In the Puranas and many other literature, the material related to Mahakal is obtained, according to available evidence, current Mahakal temple is the only authentic South facing Shiva Linga, ,in the past there was crematorium at this place, this is the only Shiv Lingas in the universe on which from unknown time ashes of funeral pyre brought from crematorium by pronouncing Sadyojata Five mantras is plated by Naga [Pasupatis] Sadhu. This tradition is not experimented anywhere else except Mahakal no other sect in the universe except Pasupat loves Bhasam and crematorium, he is worshiper of south facing Shiva and uses bhasam purified by Pach Braham[ Sadyojata] mantras. C Current format of Pasupat which was preached by Lukulish in Ujjain these probes that Pasupat and Mahakal are mutually related and according to the said behavior in Mahakal before and during today’s time, Mahant of Nag a Sadhu’s at Mahakal is following the tradition of Pasupat. D Swet Saga the first Pasupat acharya in Swetashwer upnished have mentioned at different places about Divine power of Shiva especially in chapter (4-20) He has praise a special appearance of Rudra’s southern face, In mahabharat chapter Anushasan parv Shiva told Uma that I have delivered the preaching on Pasupat from my Southern face, in Shiv E Mahapuran, Ling Mahapuran, Panchbrahmhopnishad volumes south facing Shiva has been called Aghor, It is famous the crematorium is very dear to Shiva and Shaiv Aghories, in Ling Mahapuran worshiping South facing Shiva by Bhasam has been mentioned specifically, proof in these texts certify F & it is evident that the present Jyotilinga of Mahakal south facing aghor shiva statue, that’s why Naga Sadhu’s (Followers of Pasupat branch) are offering Bhasam ashnan daily to him, since ancient times (according to the evidence of Kondilya it is 1500 years back) is being performed even today. The ritual of performing Bhasma ashnan to Mahakal can be carried G out only and only by Naga sadhu’s nobody else can do nor should it can be attempted. If attempted it will destroy the tradition and will hurt the sentiments of Hindu religion. Today even the Hindu devotees visit Mahakal to visualize the Bhasma Ashnan of Maharaja Mahakal. H

p. 650 Copy page pinpoint

A Antiquity of Mahakal and Pasupat: By 1735 when Ujjain has come under domination of Marathas at that time Ranoji Schinde who was appointed by Peshwas, and has given charge of Ujjain to Diwan Ramchandra this Diwan Ramchandra had rebuilt the present Mahakal Temple, approx 1235 Shamsuddin Alatmas had robbed and destroyed the B Mahakal Mandir. Restoration of Mahakal Temple was executed by Raja Bhoj approx during 1010, state poet Ban Bhat of Harshvardan who ruled the state during 590-647 has also described about Mahakal & Pasupat in his poem Harshcharit & Kadambari. During the time of Vikramaditya C great Poet Kalidas has specifically mentioned Mahakal Temple in his Poetry Raghuvansh and Meghdoot it is difficult to specify the time of Kalidas, but at least 1650 years is prevalent in the past not less than that. Apart these description of Mahakal are found in Puranas and Tantra shastra also, but time can be mentioned by Historians, we can’t. In book Heart D of Jannisium written by Stevenson has also mentioned that Founder of Jain religion Mahaveer also visited Ujjain and has performed austerity, famous Mahakal Temple was established in Ujjaini. What is the truth we can’t say but from the available scripts it can be mentioned that approx 2000 E years past existence of Mahakal Temple is evident because Historian has predicted the time of composition and preaching of Pasupat 150 B.C to 1st A.D and there is indirect form of discussion of Mahakal in Pasupat Sutra. Now briefly we should view the ancientity of Pasupat. From 1295 to 1385 a person named Acharya Madhav has mentioned briefly about F Nakulish Pasupat Sight to Shavya Sect in his book called Sarvya Darshan. In eight century Shankracharya has specifically discussed about Pashupat Sect in his Vedant Sutra chapter 2, fart 2, formula 37 which is an authentic book. This Formula of Vedant has clearly mentioned of Pasupat Sect G by mentioning word Pati so the Pasupat is ancient the Braham Sutra and the time of composition of Vedant sutra is between 4000 B.C to 450 B.C as described by historian in their own way, so it is difficult to predict the exact time, approx 2000 years back Pasupat Sect was fully established or it was’ in the beginning shape this can be said.” H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 651 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

Preservation of Mahakaleshwar Linga: A

4. This Court has primarily entertained the petition vide order dated 5.5.2017 as it transpired that the idol of Lord Shiva in the form of Lingam is in danger due to various causes and it has deteriorated as such notice was issued to ensure its preservation.

5. The appellant has filed an additional affidavit in the matter of erosion of Lingam. It has been pointed out that due to the erosion of Omkareshwar Jyotirlingam, offerings have been banned. Omkareshwsar Jyotirlingam is situated nearby Ujjain. In this regard, newspaper report dated 15.11.2006 as to Mahakaleshwar Jyotirlingam has also been filed.

6. Following is the report dated 15.11.2006 published in the newspaper UNI : “Mahakal Jyotirlinga eroding: Published: Wednesday, November 15, 2006, 11:40 [IST] Indore, Nov 15 (UNI) ‘Jyotirlingam’ of Lord Mahakal at temple town Ujjain is gradually getting eroded. More than 30 square cm scalp of the holy ‘lingam’ has come out with nearly 7-8 mm thickness from the eastern side along with 3-4 similar circular patches, having 2-2.5 cm diameter and 6.5 mm depth, just above the bigger patch. The entire holy ‘lingam’ is having geological scaling on the western side. Two vertical carving has raised concern that the ‘lingam’ will have enough chances of splitting into three pieces in future. Dr. Ram S Shrivastava, a known scientist closely observing the holy lingam since 1953, is convinced that if due care was not taken then “we will have to cut a sorry figure in future.” He said the Mahakal was the oldest ‘Jyotirlingams’ out of 12 ‘Jyotirlingams’ in the country and the only one facing south. The Mahakal temple was destroyed by Sultan Shamsuddin Iltutmish of Delhi in 1235 and it was later restored by the Scindias in the 19th century. G There is a 5,000-year-old record available for worships. It is believed that the ‘Jyotirlingam’ was found inside the Koti Teerth Kunda in the Mahakal campus and the temple was first constructed by King Vikramaditya. Dr. Shrivastava said H

p. 652 Copy page pinpoint

A one of the reasons for erosion could be pouring of chlorinated water -nearly 25,000 litres a day -besides about 80 ‘pundits’ from 16 Brahmin families massaging the lingam on rotation basis using Bhat Shringar, Bhang Shirngar etc. Milk’ and other offerings could be accounted in tonnes. Almost every visitor touched the holy shrine and often rubbed and pressed B it during prayers.”

7Copy pinpoint7. Yet another report dated 7.7.2014 about banning of offerings of sugar, ghee, milk, curd etc. in the temple at Ujjain has been placed on record. That management wanted experts to check erosion of Jyotirlinga of Mahakaleshwar Temple at Ujjain. Following is the report dated C 7.7.2014 : “Mahakal management wants experts to check erosion of jyotirlinga TNN | Jul 7, 2014 11.42 AM IST D UJJAlN: Mahakaleshwar temple administration has written a letter to the commissioner of state archaeology department to send a team of experts to examine reported erosion in treasured stone jyotirlinga at the temple. District collector and temple committee head BM Sharma told newspersons on Saturday that steps needed to prevent the erosion would follow the report and suggestions of experts expected to visit the temple shortly. The issue of erosion of Shivling has been in news for over a decade, prompting the issuance of guidelines. But norms were not implemented. .It has been reported several times that use of impure puja materials like sugar, ghee, milk, curd, and others is causing erosion in two-and-half-feet high shivling. The administration even restricted the use of these materials to 1.25 liter per devotee a few years ago, but it was not controlled and monitored. Similarly, a suggestion to establish kiosk of Sanchi milk in temple corridor to ensure pure milk, ghee to pilgrims, is gathering dust. The shops outside the temple are selling sub-standard puja materials and devotees have no option but to buy them.

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 653 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

The shivling at Mahakal is much in height compared to A jyotirlinga at Onkareshwar temple in Khandwa district and the administration there a few months ago the restricted use of panchamruit material to avoid the erosion. Use of sugar granules is already banned in other Mangalnath temple in Uijain and devotees have been asked to use powdered sugar.” B Reasons for decay and conservation of heritage monument have also been placed on record.

8Copy pinpoint8. Later on, an application under Article 142 of the Constitution of India has also been filed by the appellants for the issuance of appropriate directions for the preservation of Lingam and prayer has also been made for the appointment of Expert Committee.

9Copy pinpoint9. Mahakaleshwar Jyotirlingam has so much importance for spiritual and other gains, there is a constitutional duty to protect it as envisaged in Article 25, Art. 26 read with Article 49, at the same time there is a fundamental duty under Article 51A of the Constitution to promote harmony and the spirit of common brotherhood as provided in Article 51A and to value and preserve the rich heritage of our composite culture. It is also the duty to strive towards excellence in all spheres of individual and collective activity as provided in Article 51A (a)-(j). Articles 51A (a), (e), (f) and (j) are extracted hereunder: E “[51A. Fundamental Duties.- It shall be the duty of every citizen of India- (a) to abide by the Constitution and respect its ideals and institutions, the National Flag and the National Anthem; F (e) to promote harmony and the spirit of common brotherhood amongst all the people of India transcending religious, linguistic and regional or sectional diversities; to renounce practices derogatory to the dignity of women; (f) to value and preserve the rich heritage of our composite culture; G

(j) to strive towards excellence in all spheres of individual and collective activity so that the nation constantly rises to higher levels of endeavour and achievement.”

p. 654 Copy page pinpoint

10Copy pinpoint10. In Ms. Aruna Roy & Ors. v. Union of India & Ors. (2002) 7 SCC 368, this Court has considered the importance of moral values in religions and it was observed that the religion is the foundation for the value-based survival of human beings in a civilized society. The force and sanction behind civilized society depend on moral values. Religion should not be misunderstood. The secular democracy requires where even a very weak man hopes to prevail over a very strong man on the strength of rule of law by proper understanding of duties towards the society. In Aruna Roy (supra) this Court has observed thus: “30. Undisputedly, the aforesaid S.B. Chavan Committee’s report was placed before Parliament for discussion. None can also dispute that the past five decades have witnessed a constant erosion of the essential social, moral and spiritual values and increase in cynicism at all levels. We are heading for a materialistic society disregarding the entire value based social system. None can also dispute that in a secular society, moral values are of utmost importance. A society where there are no moral values, there would neither be social order nor secularism. Bereft of moral values secular society or democracy may not survive. As observed by the Committee, values are virtues in an individual and if these values deteriorate, it will hasten or accelerate the breakdown of the family, society, and the nation as a whole. In a society where there is constant evaporation of social and moral values for getting property, power or post, — is it not advisable to have a solid social foundation from the base level so that a grown- up person would fight against all kinds of fanaticism, ill-will, violence, dishonesty, corruption, and exploitation? The answer would obviously be — ‘yes.’

31. Further, for controlling wild animal instinct in human beings and for having a civilized cultured society, it appears that religions have come into existence. Religion is the foundation for value based survival of human beings in a civilized society. The force and sanction behind civilized society depend upon moral values. The philosophy of coexistence and how to coexist is thought over by the saints all over the world which is revealed by various philosophers. How to coexist, not only with human beings but all living H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 655 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

beings on the earth, maybe animals, vegetation and the environment including air and water, is thought over and discussed by saints and leaders all over the world which is reflected in religions. If that is taught, it cannot be objected as it is neither violative of constitutional or legal rights nor it offends moral values. This has been dealt with elaborately by the S.B. Chavan Committee. The Committee as stated above had invited suggestions from noted educationists on various aspects of value-based education. As stated by the Committee it had benefited by the views of eminent experts/NGOs doing pioneering work in this area. Further, no one can dispute that truth (satya), righteous conduct (dharma), peace (shanti), C love (prem) and non-violence (ahimsa) are the core universal values accepted by all religions. The Committee has also pointed out that religion is the most misused and misunderstood concept. However, the process of making the students acquainted with the basics of all religions, the values inherited therein and also a comparative study of the philosophy of all religions should begin; students have to be made aware that the basic concept behind every religion is common, only the practices differ. If these recommendations made by the Parliamentary Committee are accepted by NCERT and are sought to be implemented, it cannot be stated that its action is arbitrary or unjustified.

32. Further, it appears to be a totally wrong presumption and contention that knowledge of different religions would bring disharmony in the society. On the contrary, knowledge of various religious philosophies is material for bringing communal harmony as ignorance breeds hatred because of wrong notions, assumptions, preaching and propaganda by misguided interested persons.”

11Copy pinpoint11. There is a pious purpose of all the religious activities, no religion breeds hatred. It is in order to bring harmony and to understand basic human values and for self-realization and to visualize the concept of equality pilgrimages by the various sections of people of various religions. Secularism is the basic structure of the Constitution that has to be given the meaning that is developing understanding and respect towards different religions. The essence of secularism is non-discrimination of people by H

p. 656 Copy page pinpoint

A the State on the basis of religious differences. In the Commissioner, Hindu Religious Endowments, Madras vs. Sri Lakshmindra Thirtha Swamiar of Sri Shirur Mutt [AIR 1954 SC 282], this Court has considered the concept of religion under Article 25. It has been observed that it secures to every person, subject to public order, health and morality, a freedom not only to entertain such religious belief, as may be approved of by his judgment and conscience but also to exhibit his belief in such outward acts as he thinks proper and to propagate or disseminate his ideas for the edification of others. This Court has observed that the question relating to the administration of properties belonging to a religious group or institution are not matters of religion. Religion is a matter of faith with individuals or communities. It is not necessarily theistic. In the said case it was observed that “there are well-known religions in India like Buddhism and Jainism which do not believe in God or in any Intelligent First Cause. A religion undoubtedly has its basis in a system of beliefs or doctrines which are regarded by those who profess that religion as conducive to their spiritual well-being, but it would not be correct to say that religion is nothing else but a doctrine or belief. A religion may not only lay down a code of ethical rules for its followers to accept, it might prescribe rituals and observances, ceremonies and modes of worship which are regarded as integral parts of religion. The guarantee under our Constitution not only protects the freedom of religious opinion but it protects also acts done in pursuance of a religion and this is made clear by the use of the expression practice of religion.”

12Copy pinpoint12. In Prafull Goradia v. Union of India [2011 2 SCC 568] this Court has observed that if Government is making small expenditures separately for separate religions, therefore granting support to Haj pilgrims was not violative of Article 14 or 15. This Court has observed thus: “8. In our opinion Article 27 would be violated if a substantial part of the entire income tax collected in India, or a substantial part of the entire central excise or the customs duties or sales tax, or a substantial part of any other tax collected in India, G were to be utilized for promotion or maintenance of any particular religion or religious denomination. In other words, suppose 25 % of the entire income tax collected in India was utilized for promoting or maintaining any particular religion or religious denomination, that, in our opinion, would be violative of Article 27 of the Constitution. H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 657 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

10. In our opinion, if only a relatively small part of any A tax collected is utilized for providing some conveniences or facilities or concessions to any religious denomination, that would not be violative of Article 27 of the Constitution. It is only when a substantial part of the tax is utilized for any particular religion that Article 27 would be violated. B

14. Hence, in our opinion, there is no violation of Article 27 of the Constitution. There is also no violation of Articles 14 and 15 because facilities are also given, and expenditures incurred, by the Central and State Governments in India for other religions. Thus there is no discrimination.” C

13Copy pinpoint13. This Court in Transport & Dock Workers Union v. Mumbai Port Trust (2011) 2 SCC 575 has considered the essential spending of the government money on religions when it can be violative of Article 27 and has laid down thus: “10. Insofar as the provision of Section 9A of the Industrial D Disputes Act is concerned, it was submitted that since by the policy decision no change in relation to the personnel who were working was intended to be brought about, there was no question of giving any notice of change.

11. The learned Counsel appearing for the appellants relied on the judgment of the Supreme Court in People’s Union for Democratic Rights v. Union of India AIR 1982 SC 1473 to contend that a writ petition by workers, when they claim any violation of fundamental right, is maintainable. The learned counsel also relied on the judgment of the Supreme Court in Moti Ram v. North East Frontier Railway AIR 1964 SC 600 to claim that the respondent-Port could not have framed a policy which violates the guarantee of Article 14 of the Constitution.

12. The learned counsel appearing for the appellants further relied on the judgment of the Supreme Court the Olga Tellis v. Bombay Municipal Corporation AIR 1986 SC 180 to contend that even if an undertaking is given, that undertaking does not stop the person who has given the undertaking from asserting his fundamental right.

p. 658 Copy page pinpoint

A 13. The learned counsel for the respondents on the other hand relied on the judgments of the Supreme Court, in Ravi Paul v. Union of India 1995 (3) SCC 300, and M.P. State Textile Corporation Ltd. v. Mahendra 2005 (10) SCC 675, and submitted that in one establishment there can be employees having separate duty hours. B

14Copy pinpoint14. In our opinion, the writ petition filed by the appellants should have been dismissed by the High Court on the ground of existence of an alternative remedy under the Industrial Disputes Act. It is well settled that writ jurisdiction is discretionary jurisdiction, and the discretion should not ordinarily be exercised if there is an alternative remedy available to the appellant. In this case there was a clear alternative remedy available to the appellants by raising an industrial dispute and hence we fail to understand why the High Court entertained the writ petition. It seems to us that some High Courts by adopting an over liberal approach are unnecessarily adding to their load of arrears instead of observing judicial discipline in following settled legal principles. However, we may also consider the case on merits.”

15Copy pinpoint15. There is a constitutional obligation to preserve the religious practices of all religions, culture and there is also a corresponding duty to act in that direction. Similarly, such acts which are necessary for the preservation of such historical monuments/deities. State is duty bound to H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 659 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

spend the amount so that not only the archaeological, historical and ancient monuments are preserved but sanctum sanctorum, as well as the deity otherwise no useful purpose would be served by spending so much amount on Simhastha/ Kumbh Melas in case deity, is itself permitted to be deteriorated as it has happened at other places particularly nearby Omkareshwar Jyotirlingam by offerings and rubbing it etc. has deteriorated and now barricades have been erected around the lingam and nobody is permitted to touch it. Same is true with respect to other important temples of which reports have been filed. It is apparent from the reports published about Omkareshwar that the administration had banned offering of milk, ghee, water, curd and other traditional materials to save the Jyotirlingam from further erosion. It is regrettable that we have not been able to preserve and protect our Jyotirlingas of immense importance and there was a proposal to install new Lingam at Omkareshwar in place of original. In 2006, also there was a report of erosion of Mahakaleshwar Jyotirlingam at Ujjain and it was feared that Jyotirlingam owing to the two vertical carvings had enough chances of splitting into three pieces in future. On the strength of a report of known scientist referred to therein, who had observed Jyotirlinga since 1953, in his opinion, if due care was not taken we will have to cut a sorry figure in future. Mahakaleshwar is the oldest Jyotirlingam out of dwadash (twelve) Jyotirlingams in the country. The main cause of constant erosion of Lingam was water and other impure material. E

16Copy pinpoint16. News Report dated 7.7.2014 also reflects that Mahakaleshwar temple management wanted experts to check the erosion that was caused by impure puja materials like sugar, ghee, milk, and curd etc. It was regretted that suggestion to establish kiosk of Sanchi milk in temple corridor to ensure pure milk, ghee etc. to pilgrims was gathering dust. F Devotees have no option but to purchase sub-standard and adulterated materials.

17Copy pinpoint17. As per the report on famous ‘Mangalnath temple’ situated at Ujjain itself, there special Puja and Abhishekam is performed for ‘Mangal Grih Shanti’. The report indicates that District Administration has banned G offering of sugar, vermilion as rubbing thereof was causing damage to the Shivling. Use of sugar had been banned with immediate effect as it was causing highest damage and use of other materials had also to be limited. Use of sub-standard and chemical contained vermilion and turmeric powder was also proposed to be checked and it was decided H

p. 660 Copy page pinpoint

A that herbal articles would be made available for pooja. It is regrettable that in temple of such immense importance the deities are being destroyed due to aforesaid impure materials of Puja which are being offered. A report dated 12.5.2014 had been placed on record indicating a ban on touching idol of Muktinath Lingam inside Muktinath Temple in Mustang district of Nepal. It was also mentioned that the Government team was B working on a master plan for the development of Muktinath temple. Said temple is a holy place for Buddhists and Hindus.

18Copy pinpoint18. There are other reports placed on record with respect to the damage being caused to other important deities in the temple like Mahalaxmi Temple at Kolhapur and Bhoramdev Shivling at Kavardha C in State of Chhattisgarh. Report of erosion of Shivling at Trimbakeshwar 1. temple in Nasik, Maharashtra. The report indicates that erosion is due to 2. use of excessive use of water etc. We had initially called the suggestions from Temple Committee itself for preservation of Linga. 3. INITIAL SUGGESTIONS OF TEMPLE COMMITTEE D

19Copy pinpoint19. In compliance of the order dated 5.5.2017 passed by this Court 4. the Temple Committee has filed following suggestions: 5. “2. That in compliance of the same the committee sought a report from the Department of Geology, Vikram University, 6.

E Ujjain, Prof. p.k. Verma, Professor of Applied Geology 7. submitted the report. Hereto annexed and marked as ANNEXURE R-1/3 is the true and correct copy of the report dated 11.06.2017.

3. It is submitted that as per the report of Professor Verma F dated 11.06.2017, the corrosion of Shivlinga is mainly due to touching of Shivlinga with a variety of impure puja material including adulterated milk, curd, sugar, sugarcane juice, flowers etc during Abhishek or other special pooja which are performed regularly, since time immemorial.

4. Though, as per the observation of Professor Verma, the G process of chemical reaction is supposed to be of very low intensity, practically negligible. The other constituents (other than silica) of the rock, however, are vulnerable to such impure/adulterated pooja materials. He had suggested that these chemical reaction & corrosion can be reduced by H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 661 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

avoiding usage of the impure or chemically adulterated pooja materials over Shivlinga.

5. That keeping in view the suggestion made by Professor Verma and also with earnest desire of the temple committee to protect any corrosion of Shivlinga, a special sub-committee was constituted by the Collector, who also is the President of the committee to discuss issue of corrosion as well as to explore the proposal and remedial measures for avoiding any further corrosion of Shivlinga. The sub-committee consisted of the following 7 members. C

1. Pt. Shri Anand Vyas, Archeologist

2. Pt. Ghanshyam Sharma / Representative, Shri M.T.S., Ujjain

3. Pt. Pradeep Sharma, Ex-Samiti member of Shri M.T.S., Ujjain D

4. Pt. Ashok Sharma – Purohit

5. Shri Prakashendra Mathur, Archeologist

6. Representative of Pollution Control Board

7. Administrator, Shri Mahakaleshwar Mandir Samiti, Ujjain E

6. The first meeting of the sub-committee took place on 13.06.2017 where the Food Controller of the State Government also participated in the said meeting. After a detailed discussion on the remedial measures to protect the corrosion of Shivlinga the following remedial measures were proposed by the committee : F S.No . Subj ect Sug gestio n

1. Co nsi derat ion /dis cu ssion Ther e is a tra ditio n of on the milk t o be o ffer ed Dug dh bh ish ek of Bh ag wa n to th e Go d (Bh ag wa n) Ma ha ka lesh war . In th is reg ard , it was s ug gested th at G hig h-q ual ity m ilk may be us ed. Ther e mu st no t be a ny ad ulter ation in th e milk. Str ing ent r ules ma y be mad e i n this r eg ar d. Fo r this H

p. 662 Copy page pinpoint

A purpose, the Temple Committee (Mandir Samiti) may make arrangement for milk at its own level. For this B purpose, ‘Sanchi' can be used and in future, by upgrading Temple Gaushala more, the milk may be brought directl y from the C Gaushala to the temple and the milk imported from outside sources may be st rictly prohibited.

D 2. Consideration/discussion The Panchamrut on the issue of Panchamrut ablution is done every Poojan (offering) day to God Shiva. In this regard, it was suggested that Panchamrut may be prepared by the Temple Committee/Samiti itself. For this purpose, it may provide high-quality milk and curd at its own level and may not directl y mix sugar in the Panchamrut. For this purpose, sugar dust may be used. The quantity of Panchamrut, G as already prescribed for 1 ¼ liter, may be complied with. Honey (Shahad) etc may be made available from the Gramodyog etc. H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 663 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

A ple dir 3. Consideration / discussion On the shops ke on worship / offering situated outside at materials the temple, the his offering / worship an articles are sold, B re, viz. Abeer, Gulal, ple Kumkum (Saffron) he etc. In this regard, it ght was suggested that he the Mandir Samiti ple (T emple Committee) C ed may fix a shop or the ces Samiti may itself run tly a shop where pure worship materials may be available. rut The worship ery materials being sold In presently in the was outside area of the hat Temple may be be prohibited/restricted ple immediately. elf. ay 4. Discussion on ‘Jalpaatra’ For Jalabhishek ity (water ablution) wn of Bhagwan not Mahakaleshwar, the Jalpatra has been he his installed at the ust Jaldwar (Watergate). he The said Jalpatra ut, may be cleaned every ed day with hot water so be that the acid being ey gathered in the pipe be etc may not be he gathered/accrued.

p. 664 Copy page pinpoint

A 5. Consideration of the issue of Con sta nt Jalabhishek con sta ntly being big garland (wa ter abl ution) is done etc. on the ‘Jyotirling of to th e Bhagwan Bha gwan (the God)'. Mahaka leshw ar from 06 O’clock mo rni ng till B 4.30 PM in th e evening. For t his purpo se, a big ga rland etc may remain cons tan tly on the ‘Jyot irling of Bh agwan’ so that water , milk etc. C ma y not fall d irectly on the Jyotirli ng.

6 Consideration of the issue of This suggest ion was a t es t of water, milk, and recei ved in the meeting ar ticles etc. that the a rticles and ma teria ls f rom which the worship etc. of Bhagwa n Mahaka leshw ar is done every day, a ll these may be tested once, from which this fact ma y b e cl ea r that which ma teria l is po sitive/su itable fo r the F Jyotirling a nd which ma teria lly affects the Jyotirling n egatively. Hereto annexed and marked as ANNEXURE R-1/4 is the true and correct copy of the minutes of the meeting dated G 13.06.2017. That the said proposal has been accepted by the committee for implementation and the temple committee is accordingly taking steps to protect the Shivlinga. The above proposal is according submitted before the Hon’ble Court.” H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 665 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

shek REPORT BY PROF. PRAMOD K. VERMA DATED 11.06.2017 A done 20. A Report by Prof. Pramod K. Verma dated 11.6.2017 has gwan also been filed by the Committee in the form of Annexure R-1/3, which from is as under: g till “JAI SHRI MAHAKAL ning. B a big 11th June 2017 main This brief description comprises visual observation of the Lord Mahakaleshwara Shiv Linga for its potential erosion wan’ due to pooja offerings by devotees. etc. By an invitation from Mahakaleshwara Mandir Samiti, I y on C along with Dr.Awadesh Bhatt visited the Lord Mahakaleshwar Temple on 08th June 2017 at 2:00 pm for performing the above task. For obvious reasons, it was possible to have an was only limited observation and thus, only torch and hand lens eting was used. and D The following observations were made: - which of 1. The Sacred Shiva Linga is approximately 2 feet in diameter and 2 feet in height. done 2. The Shiva Linga is made up of Sandstone (looks very may similar to Vindhya Sandstone which occurs in the nearby E from areas). y be

3. The sandstone is of arenaceous in nature with the major which percentage of quartz clasts of the size generally less than 2 is mm. The clasts are clearly visible through a hand lens. r the

4. The other clast material appears to be feldspar (orthoclase) F which the giving the rock a typical pinkish colour. y. 5. The matrix is also of an almost similar composition.

6. The cementing material is mostly siliceous. However, a small amount of calcareous/feldspathic (not distinguished by lens G observation) cementing materials is also present.

7. The cementing material other than siliceous matter is likely to undergo dissolution when exposed to the acidic environment. As a result, there may develop tiny depressions (or pits) over the Shiva Linga. H

p. 666 Copy page pinpoint

A 8. The depressions or pits may occur when adulterated/impure pooja materials are offered over Shiva Linga during Abhisheks. The corrosion, in the long run, may occur due to touching of Shiva Linga with a variety of impure pooja materials including adulterated milk, curd, sugar, sugarcane juice, flowers etc during Abhishek or other special pooja B which are performed regularly.

10. Once even a small pit is formed, these materials may get into the rock and, may try to loosen the bonding by various chemical processes.

C 11. As the rock is largely composed of a siliceous material, the process of chemical reaction is supposed to be of very low intensity, practically negligible. The other constituents (other than silica) of the rock, however, are vulnerable to such impure/adulterated pooja materials.

D 12. A more systematic and scientific investigation may be needed to come to a firm conclusion.

13. Nonetheless, at this stage, it is suggested that impure or chemically adulterat4ed pooja materials must be avoided by offering over Shiva Linga.”

E 21. The Minutes of the Meeting dated 13.6.2017 of the Temple Committee have also been placed on record vide R-1/4. The relevant portion is extracted hereunder: “SHRI MAHAKALESHWAR MANDIR SAMITI, UJJAIN F MINUTES OF MEETING DATED 13.06.2017 Today a meeting was held in the Administrative office of Mahakaleshwar Temple under the Chairmanship of Shri S.S. Rawat, Administrator, and Joint Collector, with regard to as to how Lord Mahakaleshwar Jyotirlinga can be best G protected. The following members were present:-

1. Dr. Prakashendra Mathur Archeologist

2. Pt. Pradeep Sharma Ex-Samiti Member

3. Pt. Ashish Sharma Representative of Pujari

4. Pt. Ashok Sharma Purohit H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 667 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

5. Shri D.V. S. Rawat Pollution Department A

6. Shri Shailesh Kumar Gupta Food Controller A discussion was held by the members present at the meeting in respect of erosion in the Jyotirling and following suggestions were proposed by the Committee:- S.N. S ubject Sugg estion B

1. C on sid er atio n/d iscus sio n on There is a traditio n of t he milk t o be off ered to the Du gd hbhishek of Go d (Bhag wa n) Bhag wa n Mah aka leshw ar. In t his rega rd, i t wa s su ggested tha t hig h-quality milk ma y b e u sed. There must no t b e a ny a du lt eratio n in t he milk. St ringent rules may b e mad e in this rega rd . Fo r t his pu rpose, the Temple Com mittee (M andir Sa mi ti) ma y ma ke arr an gem ent fo r milk at its ow n level. F or t his pu rpose, ‘S anchi' ca n be used and in fu tur e, by up grading Temple Ga us ha la mo re, th e milk ma y be brou gh t dir ectly from the Ga ush ala to the temple a nd the milk im ported from out side sou rces may b e strictly pro hib ited. G

2. C on sid er atio n/d iscus sio n on The P ancha mrut t he issu e o f Pa ncha mru t ab lution is done every Po oja n (offerin g) da y to God Sh iva. In t his rega rd, i t wa s su ggested tha t Pa ncham rut m ay be H

p. 668 Copy page pinpoint

A prepared by t he Temple Committee / Samit itself. For this purpose, it may provide high-quality milk and curd at its own level and may not directly mix sugar in the Panchamrut. For t his purpose, sugar dust may be used. The quantity of Panchamrut, as already prescribed for 1 ¼ liter, may be complied with. Honey (Shahad) etc may be made available from the Gramodyog etc.

D 3. Consideration/discussion on On the shops situated worship/offering materials outside the temple, the offering/worship articles suggestion in, viz. Abeer, Gulal, Kumkum (Saffron) etc. In t his regard, i t was suggested that the Mandir Samiti (Temple Committee) may fix a shop or the Samiti may itself run a shop where pure worship materials may be avail able. The worship materials being sold presently in the outside area of the Temple may be prohibited/ restricted immediately.

4. Discussion on ‘Jalpaatra’ For Jalabhishek (water ablution) of Bhagwan Mahakaleshwar, the Jalpaatra has been H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 669 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

A mple installed at the Jaldwar tself. (Watergate). The said may Jalpatra may be cleaned milk every day with hot water level y mix so that the acid being the gathered in the pipe etc. t his may not be gathered/ may accrued. ty of 5. Consideration of the issue of Constant Jalabhishek eady constantly being Sandstone (water ablution) is done liter, garland etc on the ‘Jyotirling to the Bhagwan with. of Bhagwan (the God). Mahakaleshwar from 06 may from O’clock morning till 4.30 PM in the evening. For this purpose, a big uated garland etc may remain D , the constantly on the ticles ‘Jyotirling of Bhagwan’ beer, so that water, milk etc mkum may not fall directly on t his the Jyotirling. ested amiti may 6. Consideration of the issue of This suggestion in the amiti a test of water, milk, and meeting that the articles shop articles etc. and materials from rship which the worship be etc of Bhagwan rship Mahakaleshwar crowd sold every day, all these may utside may be tested once, from ricted which this fact may be clear that which material is positive/suitable for water the Jyotirling and which gwan materially affects the the Jyotirling negatively. been H

p. 670 Copy page pinpoint

A Sd/- Administrator & Joint Collector Shri Mahakaleshwar Mandir Samiti Ujjain” CONSTITUTION OF COMMITTEE OF ASI / GSI BY THIS B COURT

22. This Court vide order dated 25.8.2017 had constituted a Committee of two officers of the Archaeological Survey of India and two officers of the Geological Survey of India to submit the report. Following is the relevant extract of the order: C “A proposal has been submitted by Mr. Tushar Mehta, learned ASG for a constitution of an Expert Committee and to nominate the names of two officers of Archaeological Survey of India and two officers of Geological Survey of India. It is submitted by Mr. Mehta that the officers are experts in D the field. The Central Government suggests the following team :

1. For Ar ch aeological 1 . Shri Madan Singh Chauhan, Su rvey of India Regio na l Directo r, (Archaeologist), ASI, C entral E Regio n, Bhop al 2 . Dr. V.K.Sa xen a, Director (Science), (A rcha eolo gical Chemist), ASI, S cien ce Br anch, Dehrad un F

2. For Geolog ical Sur vey 1 . Shri Hemraj Su ryavanshi, of Ind ia Dy. Director, Genera l, State Unit, Madhya Pradesh, GSI, Bho pa l. 2 . Shri L.L . Vishw akarma, G Directo r, GSI, Bhopal

The Union of India shall bear the expenses of the Committee so formed. The Committee to study/survey/ analyze/ examine Mahakaleshwar Jyotirlingam of Ujjain (MP) and to prepare a report containing the rate at which the deterioration H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 671 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

in the size of Lingam is taking place, if any, and the measures/ A steps/ precautions to be taken to ensure that this deterioration/ shrinkage of the Lingam stops. Let the Committee also study the other structures and also the temple and submit what steps are required to be taken to overall improve the entire premises and for its preservation. B Let the Committee make a study and report seeing as how much deterioration of Lingam has taken place during the last three-four decades and what remedial steps have to be another part. Let the Committee submit a report be within a period of C four weeks from today. A copy of the report as and when submitted be furnished to the learned counsel for the parties. We request the Administrator to extend fullest co-operation. List the matter on Tuesday i.e. 03.¹⁰.2017.” REPORT BY EXPERT COMMITTEE OF ASI/ GSI D

23. Following is the report (excluding photographs) submitted by auhan, the aforesaid Experts of ASI and GSI: ecto r, “REPORT entral ON THE STUDY / SURVEY / ANALYSIS / EXAMINATION E OF MAHAKALESHWAR JYOTIRLlNGAM OF UJJAIN rector (MP) ogical BY : ranch, 1: Madan Singh Chauhan, Regional Director, A.S.I., Central Region, Bhopal F anshi, State 2: Dr. V.K. Saxena. Director (Science), A.S.I., Science, Branch GSI, Dehradun 3: Hemraj Suryavanshi, Dy. Director General, GSI, Bhopal arma, 4: L.L. Vishwakarma, Director (G.S.I.), Bhopal G ABOUT THE REPORT This report is being submitted to the Additional Solicitor General of India by the Committee Members of Archaeological Survey of India (ASI) and Geological Survey of India. Conservation status H

p. 672 Copy page pinpoint

A and the causes of decay/deterioration of the Jyotirlinga in general on the basis of his knowledge of the subject and experience in the field. The report is divided into 4 (Four) Chapters. 1st Chapter of the report deals with the archaeological and religious significance of the Mahakal temple and need for its proper maintenance and restoration made by Madan Singh Chauhan, Regional Director, ASI, Central Region, Bhopal. 2nd Chapter of the report deals with the general observations made by Dr. V. K. Saxena, Director (Science), ASI with respect to the overall decay/deterioration of the Jyotirlinga on the basis of his knowledge of the subject and experience in the field. 3rd Chapter deals with the Geo-scientific study of the Shivalinga made by Hemraj Suryavanshi Dy. Director General and L.L. Vishvakarma, Director, Geological Survey of India, Bhopal. D 4th Chapter deals with the suggestions and recommendations and remedial measures. CONTENTS CHAPTER· I E 1: -RELIGIOUS AND ARCHAEOLOGICAL SIGNIFICANCE OF UJJAIN AND MAHAKAL TEMPLE 1.¹: Introduction 1.²: Religious and historical significance F 1.3: Prevalence of tangible and intangible heritage in Ujjain 1.4: Archaeological evidence 1.5: Mahakal temple and premise 1.6: Condition of garbhagriha and shivalinga G 1.7 A:- Shivalinga, modification, and effect B:-Morning worship and material used in the worship 1.8: Maintenance and restoration of temple premise and activities

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 673 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

CHAPTER - II A 2: NATURAL (PHYSICO~CHEMICAL) WEATHERING OF STONE WITH REFERENCE TO MAHAKAL JYOTIRLlNGA 2.¹ General Chemical Characteristics of Some of the Offerings Used During Rituals: B o Milk o Dahi or curd o Homemade deshi Ghee C o Honey o Sugar products o Sandal or Chandan o Bhang (Cannabis) D o Abir or Gulal o Kanku or Kumkum o Fruit juices o Bhasm/ Ashes of cow dunks cake E

o Oil lamps, Dhoop or incense sticks 2.². Natural Weathering of sandstone A: Water - A major cause of the decay of stone F B: Biological decay or Biodeterioration of stone

2.3. Examination of the Mahakal Jyotirlinga and Garbhgriha A: General Observation of the Jyotirlinga B: Drainage facilities for the disposal of the liquids and solids G C: Electrical fittings 2.4. -Other Observations

p. 674 Copy page pinpoint

A CHAPTER -III GEO-SCIENTIFIC STUDY OF JYOTIRLINGAM MAHAKALESHWER, UJJAIN 3.¹ Introduction 3.² Observation and studies of Jyotirlingam B 3.².¹ Visual observation 3.².² Studies based instrument 3.².2(a) Spectral studies by Spectroradiometer 3.².2(b) Portable XRF studies C 3.3 Water analysis by portable water analysis kit and ICP-MS Instruments 3.3.¹ Ash analysis 3.4 Discussion and interpretation D 3.4.¹ Extent of weathering 3.4.² Causative factor 3.4.3 Weathering through ages CHAPTER- IV E A: SUGGESTIONS AND RECOMMENDATIONS B: REMEDIAL MEASURES DETAILS OF ANNEXURES F I. Worship schedule and offering material of Jyotirlingam, Mahakaleshwer Temple, Ujjain II. Spectroscopy study of Jyotirlingam of Mahakaleshwer temple, Madhya Pradesh, XRF Study of Jyotirlingam of Mahakaleshwer Temple, Ujjain G III(a) Approximate chemical analysis of Lingam rock by portable XRF instrument IV(a) Chemical analysis of water samples from Mahakaleshwer temple premises, Ujjain

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 675 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

(b) Trace element analysis in water samples from Mahakaleshwer A premises Ujjain IV(c) Chemical analysis of bhashma offered to Jyotirlingam: and ash samples from Mahakal temple 1.¹ INTRODUCTION: On the direction of the Additional Solicitor General of India, the Director General, Archaeological B Survey of India, in his office letter no. 33/BO/2017-M dated 24.8.2017 recommended names of undersigned for the Committee to assess the deterioration of Shivalinga of Mahakal Temple at Ujjain and to prepare a report containing the rate at which the deterioration in the size of Lingam is taking place during lost three- C four decades, if any, and the measures/steps/precautions to be taken to ensure this deterioration/ shrinkage of the Lingam stops. Beside that to study the other structures and also the temple and submit what steps are required to be taken to the overall improvement of the entire premise and for its preservation. In pursuance of the direction, the temple known as Mahakal or D Mahakaleshwar at Ujjain was inspected by the Committee Members jointly on 7.9.2017. Before putting the observation on the assessment of the Shivalinga and temple of Mahakal and other subsidiary shrines inside the premise it was felt inevitable by the committee to highlight its Archaeological, Historical and religious significance so that, on that perspective, an assessment could be made. In Ujjain, Mahakal temple is located in the west of the city on the bank of River Kshipra in ancient time that area was known as Mahakala Vana (Mahakal forest). It is 192 km west of capital city Bhopal and takes around three hours by road journey from Bhopal to reach here. Mahakal temple is one of the most venerated temples known by this name and one of the twelve famous Jyotirlingas shrines of the country. G 1.² RELIGIOUS AND HISTORICAL SIGNIFICANCE The grandiose of Mahakal and Ujjain / Avanti occurs equally in the ancient texts of Brahmanical, Buddhist and Jaina sects. Avanti has been referred as country and Ujjain as its capital in the ancient H

p. 676 Copy page pinpoint

A texts. The first name of “Avanti “is liter in the Yajurveda for the meaning of protection. It is said that Ujjain was also named as Avanti and this name is nomenclatured after the name of Avanti: a son of Kartaviryaarjuna of Mahishamati kingdom. In Meghadut of Kalidasa, Abhidhanchintamani and in Naradapurana it was termed as Avantika, Avantikapuri, Avantinagari or Avantikapur, B Vishala, Pushkarandini, Nandini, Amravati, Kanakashringa, Kushasthali, Padmavati, Kumudvati, and Pratikalpa. It is believed, existed in six kalpas and in each Kalpa it was called as Swarnashringa, Kushasthali, Avantika, Amravati, Chudamoni, and Padmawati. In kathasaritsagara, it is mentioned that Ujjain was called in four names in four yugas like Padmavati Bhogawati, Hiranyawati, and Ujaini. In Kuvalayamala its name is referred as Kushal Nagari. It is said that during the churning of the sea by the gods and demons then begun the wild scramble for immortality with the demons chasing the gods across the skies and in the process, a few drops of nectar were split and fell at Hardwar, Prayag, Nasik, and Ujjain. There are different meanings of “Ujjain’ and ‘Ujhain”. It means protection, a tradition wherein people worshipped Indra E for rain, in Gujarati and Prakrit it means a picnic, in Sanskrit, it is called as udyan or garden. In the north Himalayan region, it means attempt for any special task while in the Malwa tradition this word is called when people worship Lord Indra by keeping fast for rain.

F ln Pali language it is called Ujani, in Prakrit Ujaiyani, Ptolemy referred it as Ozen, Huen-Tsang calls it Ujayana, Arab geographer referred it as Ujjhen and in the coins, name occurred as Ujani. In the Mrichchakatika play of Sudraka of 5th century AD, Ujjain was inhabited by various communities viz. Shakas, Tushars, Greeks, Persians, Magadha, Kirata, Kalinga, Bongo, Mahishak, Chole, G Pandya, trader of Kerala and several prostitutes. In the Skandapurana there are references to seven seas or Saptasagaras mentioned as Pushkar Sagara, Kshira Sagara, Goverdhan Sagara. Rantnakar Sagara, Vishnu Sagara, Purishottama Sagara and Rudra Sagara. The Rudra Sagara is H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 677 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

mentioned in the Mahakal Vana (nearby the Mahakal temple). A As a religious city, Ujjain occupied the same place as of the Benaras, Goya, Mayapuri, and Kanchipuram. By the 6th century BC, Avanti with its capital at Ujjain is mentioned in Buddhist literature as one of the four great powers along with Vatsa, Kosala, and Magadha. Ujjain locates on the ancient trade route which B connected north India to the south via Mathura- Ujjain- Mahishmati- Paithan and then to western Asia. Periplus gave the accounts of Ujjain referred by him as Ozene is to the east of Barygaza (Broach) which fed all commodities of the trade like onyx, porcelain, fine muslins. mellow coloured muslins and cotton, spikenard and costusbodellium. In the Udaipur, prashasti mentions C Vakati I of Paramara dynasty as the king of Avanti and they are said to form their capital at Mahakala vana at present Ujjain. The Mahipal and his kalachuri confederate Bhamana deva are said to have conquered the territory up to banks of Narmada including Ujjain and Dhar. The downfall of this wealthy city begun in 1234 D with the invasion of IItutamish of Slave dynasty of Delhi who along with the, also dismantled Mahakafa temple and in search of treasure he dismantled Shivalinga from the jaladhari or pithika and thrown into kotitirtha and picked up golden idols including idol of Vikramaditya and brought to Delhi. During the time of Mughal king Akbar, a city wall was constructed around the city for the defense of Ujjainisand Nandi Darwaja, Kaliadeh Darwaja, Sati Darwaja, Dewas darwaja and Indore darwaja were the various entrances to the city. In 1658 a battle took place near Ujjain in which Aurangzeb and Murad defeated Maharaja Jaswant Singh of Jodhpur who was fighting on behalf of Prince Dara. Thereafter Sawai Jai Singh was made governor of Malva by Muhammad Shah who built an observatory and several other temples over there. In the 17th century, this region of Malwa came under the sway of Maratha who constructed numbers of temples in Ujjain and modern Ujjain came into existence. During this period the artists especially painters of Poona and Kangra styles flourished their art in the structures of Ujjain and distinctive wooden carving on the balconies and galleries were decorated in H

p. 678 Copy page pinpoint

A Ujjain. Thereafter this legendary city of Ujjain came under the control of Scindias from 1750- 1810. Ramoji Scindia was powerful Sardar of Maratha who made Ujjain the capital of Malwa. He remained always busy in the wars hence his diwan Ramachandra baba look after the affairs of Ramoji Scindia. On the information supplied by the local brahmins regarding dumping of Shivalinga B into the kotitirtha by Iltutamisha, Ramachandra baba exposed that Shivalinga and installed inside the main place and constructed temple over the original place. Thus present temple is of Maratha period. In 1810 Doulat Rao Scindia shifted his capital at Gwalior and subsequently, Ujjain lost its commercial importance. C 1.3 PREVALENCE OF TANGIBLE AND INTANGIBLE HERITAGE IN UJJAIN As stated above that Ujjain is a very ancient city of great religious and heritage significance even today there are numbers of temples with living tradition existing over here preserving both tangible D and intangible heritage of the country. Apart from the Mahakal temple, other known temples in Ujjain are 84 temples dedicated to Lord Shiva in different names as below; 1: Augusteshwara Mahadev,

E 2: Gurihshwar Mahadev, 3: Dudeshwar Mahadev, 4: Damrukeshwar Mahadev, 5: Anadikalpeshwor Mahodev, F 6: Swaranjaleshwar Mahadev, 7: Tivisthpeshwar Mahadev, 8: Kapaleshwar Mahdev, 9: Swargdwareshwar Mahadev, G 10: Karkotakeshwar Mahadev, 11: Siddheshwar Mahadev, 12: Lokapaleshwar Mahadev, 13: Kameshwar Mahadev, H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 679 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

14: Kutumbeshwar Mahadev, A 15: Indradumneshwar Mahadev, 16: Ishaneshwar Mahadev, 17: Apsareshwar Mahadev, 18: Kolkleshwor Mahadev, B 19: Nagchandreshwar Mahadev, 20: Pratihareshwar Mahadev, 21: Kukuteshwar Mahadev, C 22: Karkateshwar Mahadev, 23: Meghnadeshwar Mahadev, 24: Mahalayeshwar Mahadev, 25: Mukteshwar Mahadev, D 26: Someshwar Mahadev, 27:Anarkeshwar Mahadev, 28: Jateshwar Mahadev, 29: Rameshwar Mahadev, E 30: Chavaneshwar Mahadev, 31: Khandeshwar Mahadev, 32: Pattaneshwar Mahadev, 33: Anandeshwar Mahadev, F 34: Kanthadeshwar Mahadev, 35: Indraeshwar Mahadev, 36: Markandeshwara Mahadev, 37: Shiveshwara Mahadev, G 38: Kusumeshwara Mahadev, 39: Akrureshwara Mahadev, 40: Kundeshwara Mahadev, H

p. 680 Copy page pinpoint

A 41: Lumpeshwara Mahadev, 42: Gangaeshwara Mahadev, 43: Angarkeshwar Mahadev. 44: Utaareshwar Mahadev, B 45: Trilochaneshwara Mahadev, 46: Veereshwara Mahadev, 47: Nripeshwara Mahadev, 48: Abhayeshwara Mahadev, C 49: Prithukeshwara Mahadev, 50: Sthavareshwara Mahadev, 51: Shooleshwara Mahadev, 52: Onkareshwara Mahadev, D 53: Shree Vishveshwara Mahadev, 54: Kanheshwara Mahadev, 55: Singheshwara Mahadev, 56: Revanteshwora Mahadev, E 57: Ghanteshwara Mahadev, 58: Prayageshwara Mahadev, 59: Siddheshwara Mahadev,

F 60: Matangeshwara Mahadev, 61: Soubhageshwara Mahadev, 62: Rupeshara Mahadev, 63: Sahastradhanukeshwara Mahadev, G 64: Pashupateshwara Mahadev, 65: Brahameshwara Mahadev, 66: Jalpeshwara Mahadev, 67: Kedareshwara Mahadev, H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 681 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

68: Pishachamukteshwara Mahadev, A 69: Sangameswar Mohadev, 70: Dudhareshwar Mahadev, 71: Yogeshwar Mahadev. 72: Chandradityayeshwara Mahadev, B 73: Karbheshwar Mahadev, 74: Rajsthaleshwar Mahadev, 75: Badleshwar Mahadev, C 76: Aruneshwar Mahadev, 77: Pushpadanteshwara Mahadev, 78: Abhimukteshwara Mahadev, 79: Hanumanteshwara Mahadev, D 80: Swapneshwara Mahadev, 81: Pingleshwara Mahadev, 82: Kayavarohaneshwar Mahadev, 83: Bitkeshwar Mahadev, Durdureshwar Mahadev. E These Mahadeva’s temples are in the Ujjain city itself while out of eighty-four the temples of four are within the same premise of the Mahakaleshwara temple. These are Anadikalpeshwara Mahadev, Thrivisthapreshwara Mahadev, Chandradityeshwara Mahadev, and Swapneshwara Mahadev. F Besides Shiva temples in the city, there are nine temples dedicated to lord Vishnu known by “Nau Narayana” (nine Narayana) are; 1: Ananta Narayana, 2: Satya Narayana, 3: Purushottama Narayana, 4: Adi Narayana 5: Shesha Narayana, 6: Padma Narayana, 7: Laxmi Narayana, 8: Badri Narayana, 9: Chaturbhuja Narayana. G

Other religious and heritage places are Avanti devi temple, Bade Ganesh temple, Harsiddhi Shakti Peeth, Ramghat, Datta Akhada, Chaubis Khamba, Gopal Temple, Yogeshwar tekri (Tope), Nagar kot Maharani temple, Chaunsath Yogini, Sandipani Ashram, H

p. 682 Copy page pinpoint

A Mangalnath, Angareshwor, Ramajanardan temple, Chitragupta temple, Gada Kalika temple, Vindhyavasini temple, Tomb of Matsyanath, Bhrutahari cave, Kalbhairava temple, Siddhvatta, Kaliadehmahal, Ashtachiranjivi, Rinmukteshwar, Aagyabetal, Veer Durgadas ki chhatri, Vedshala, Chintamani Ganesha, Novagriha temple, Iskon temple, Ramanujakot, and Archaeological Museum. B 1.4 ARCHAEOLOGICAL EVIDENCE: The site of ancient Ujjain is not however identical with the modern city of Ujjain. As the time passed, the so-called Mahakal vana converted into a populous city while the ancient city is now C a desolate waste and known as Garh which is situated at the north of the modern city of Ujjain and converted into a tabled land of about 9 - 15 m above the adjoining plain. The excavation carried out in the pre-independent era and after was done in a different location nearby the city. In the first excavation of the site in Ujjain in 1938-39 Garde, its archaeological potentiality was proved by the findings of a large miscellany of coins, terracotta, beads, and pottery etc. after that further excavation was carried out in vaishya tekri, kumhar tekri and pallevali or kankar tekri where excavation yielded brick stupas. In the Kumahar tekri, other antiquities were also recovered dated of 1st century BC. Thereafter further excavation was carried out in 1955-58 and 1964-65. In 1955 - 58, Site of excavation was chosen at Garh Kalika mound where significant result was found in; period I; 750 to 500 BC; black and red ware, bright- redware, double slipware and few sherds of PGW and remains of rampart and remains of mud brick fortification of about 74.67 to 197 m wide enclosed by moat, evidence of road of 7.32 m wide, other objects of iron which may go back about 1000 BC. In period 11, NBPW with the association of thick grey ware and unslipped redware remains of structure made of mud, mud brick and stone rubble, ring wells, punch mark coins and ivory seal bearing inscription dated 2nd century BC was obtained. In period III, evidence included antiquities and remains dated in three phases i.e. from Sunga, Satvahana, Kushana, and Gupta period (200 BC-SOO AD). From late Gupta to early Parmara period (500AD- 900 AD) and from Parmara to H

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 683 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

Muslim (900 - 1300 AD). In the period IV, apart from other A antiquities coins of Aurangazeb, Shah Alam, Daulat Rao Scindia and Jankoji Rao Scindia were recovered. In 1964- 65 excavations a small structure of limestone basin was found associated with NBP. 1.5 MAHAKAL TEMPLE AND PREMISE: There are total B 142 small and large temples including Mahakal temple inside the temple premise, of them, some are raised independently on the floor of the premise and some attached in the niches and cells of the main and other temples but all are counted and venerated separately. At the south-west of the Mahakal temple has C Anadikalpeshwar Mahadev temple on a slightly raised platform now converted into a new construction in red stone flooring all around the temple and steps at the north side for reaching to the temple. This temple also faces east and consists of a Nandi mandapa, saonotnorciooa, mandapa, and garbhagriha. Garbhgriha enshrines a Shivalinga within jaladhari. The garbhagriha, mandapa, and pillars of sabhamandapa and Nandi mandal appear old while the roof of the latter two are new constructions and painted in pink colour. On the right of the Anadikalpeshwar temple has Briddhakaleshwar temple on the same level of floor as the former laid in red stone flooring like Anadikalpeshwar, this temple is also repaired with unmatched paintings on the roof of main shikhara and mandapa, while on the walls of mandapa, new stones are added in between the pillars to cover the mandapa. Just backside of the Briddhakaleshwar temple is a small shrine constructed only to enshrine an old sculpture of Lord Vishnu which is now in a poor state of preservation as a thick patina of oil and other offering material has been developed over this image. On the east side of the Anadikalpeshwar and Briddhakaleshwar temples are other shrines of various dimensions dedicated to different deities. All these are painted in pink and red colors. They all are raised on the different level of the floor covered in red stone flooring. All the shrines are more or less modified with marble, red stone, and modern tile flooring and paintings of many different H

p. 684 Copy page pinpoint

A colors especially at the inner sides of the shrines. In some of the temples like Balavijaya Maruti temple whole interior and exterior has been changed with modern tiles used on the floor and walls. On the west side of the Mahakal temple is kotitirtha (ancient pond) surrounded by the modern structures and dharamshalas at B north, west and south sides. In between the kotitirtha and structures, there is a sufficient space developed with stone steps all around for leading to the kotitirtha. Besides that, numbers of miniature shrines raised in four pillars and topped by round dome like shikhara enshrining each with Shivalinga, are built around the pond indicating of kotitirtha (innumerable pilgrimage). C Beside that numbers of small shrines are raised at the front side (east-north) of the main temple in varying sizes and dimensions. The garbhagriha (sanctum) of Mahakal appears basically a D cave enshrined with Shivalinga. It is quite deep below the ground level. There is no physical evidence available there about the construction of original temple, but as of now, the temple existing over the main sanctum is of very late period probably of Maratha period (18th century AD) wherein some of the traits of bhumija style of Parmara period appears adopted in the walls and shikhara of the shrine. Therefore, it can be inferenced that prior to this temple of Maratha period, here was the temple in the Bhumija style of which traits were adopted in the present temple. Over the sanctum, Mahakal temple faces east, supported by total 48 pillars arranged in 7 rows but when sanctum, where the main Jyotirlingam enshrines, is entered, it can be reached from two the narrow passages from east and west sides through two doorframes on the south and the north sides. The general public is allowed to enter through north side doorframe while south doorframe has been used by the staff and VIPs for entering into the garbhagriha (sanctum). The south side doorframe is composed of three shakhas and is approached by a flight of steps down to the ground floor whence another doorframe of plain design opens at south into the garbhgriha.

SARIKA v. ADMINISTRATOR, SHRI MAHAKALESHWAR 685 MANDIR COMMITTEE, UJJAIN (M.P.) [ARUN MISHRA, J.]

On the north side, doorframe, plain in design, has cladded in A silver metal and ornamented in religious figurines, symbols and canopied by snake at the fintel. In the premise, Mahakal temple occupies a central place. Besides that, there are about 142 other temples in small and large size constructed within the premise. Of them Briddhakaleshwar B and Anadikalpeshwar temples are considerably larger and almost corresponding in core style and both locates at south of the Mahakal temple, other dedicated to Sakhshigopal, Veerbhadra Mahadev, Ichcha Ganesh, Mangalnath Avantikadevi, Koteshwar Mahadev, Rakeshwar Mahadev, Suryamukhi Hanuman, Balahanuman, Bhadrakali, Siddha tantra, Ram mandi, Narsimha, C Nilakantheshwar, Kashivishvanath, Annapurna Devi, Gayatridevi, vitthalnath ere are small. Mahakal temple is constructed in three floors above the ground floor. Each floor at the front is provided by a portico supported with pillars. The underground floor is dedicated to the Mahakal wherein D garbhagriha enshrines a shivalinga, ground floor to Omkareshwar wherein another small shivaling enshrines, the first floor has a cell, and second consists of a sanctum with Shivallinga, also a sculpture of Nagchandreshwar is placed inside a niche on the north wall of the 2nd floor and covered by a glass window. E On the south side at the ground floor, a doorframe opens into narrow steps leading to the 1st and 2nd floors which appear not for general public but only for pujaris for worshipping Nagchandreshwar. It appears that prior to Maratha period whole temple might have constructed in parmara style and when fallen it was probably attempted to restore in the same style but could not be adopted in ditto, therefore, a new Pushpa had evolved with a blend of Parmara - Maratha style. Architecturally, the temple can be classified into three broad part from below to top consisting of vedibandha, jangha, and shikhara. From the ground, each projection raises equally up to the jangha and then to the top where it terminates into a large finial. On the ground floor, there is each portico provided on the north, west and south sides to enter the sanctum of this floor by doorframe of plain design. There is no extraordinary decoration on the outer walls except moldings at lower walls and miniature shrines at the shikhara. At the ground H

p. 686 Copy page pinpoint