Devotional Songs !

Aane

Panama Canal – A Master Piece in Engineering !

Hi Friends, this information is for you all guys and gals ! All my shipping friends already know about the beauty of Panama Canal and how these locks play a vital role . It’s really a Master Piece in Engineering. Below you will find a brief description about the construction of Panama Canal. These figures are taken from a source

The Panama Canal Locks, which lift ships up 25.9 m (85 ft) to the main elevation of the Panama Canal, were one of the greatest engineering works ever to be undertaken at the time, eclipsed only by other parts of the canal project. The total length of the lock structures, including the approach walls, is over 3 kilometres (nearly two miles).

The locks, which have a total of six steps, limit the maximum size of ships which can transit the canal, known as Panamax. Each of these steps has two lock chambers, doubling the amount of traffic that can be handled; together they raise ships from sea level to a height of 25.9 m (85 ft).The locks are to be expanded in the near future to allow more and larger ships to use the canal.

There are three sets of locks in the canal. A two-step flight at Miraflores, and a single flight at Pedro Miguel, lift ships from the Pacific up to Lake Gatun then a triple flight at Gatun lowers them to the Atlantic side. All three sets of locks are paired; that is, there are two parallel flights of locks at each of the three lock sites. This, in principle, allows ships to pass in opposite directions simultaneously; however, large ships cannot cross safely at speed in the Gaillard Cut, so in practice ships pass in one direction for a time, then in the other, using both "lanes" of the locks in one direction at a time.

The lock chambers are 33.53 meters (110 ft) wide by 320.0 meters (1050 ft) long, with a usable length of 304.8 metres (1000 ft). These dimensions determine the maximum size of ships which can use the canal; this size is known as Panamax. The total lift (the amount by which a ship is raised or lowered) in the three steps of the Gatun locks is 25.9 m (85 ft); the lift of the two-step Miraflores locks is 16.5 m (54 ft). The single-step Pedro Miguel lock has a lift of 9.5 m (31 ft). The lift at Miraflores actually varies due to the extreme tides on the Pacific side, between 13.1 m (43 ft) at extreme high tide and 19.7 m (64.5 ft) at extreme low tide; the tides on the Atlantic side, however, are very small.

The lock chambers are massive concrete structures. The side walls are from 13.7 to 15.2 metres (45 to 55 feet) thick at the bases; towards the top, where less strength is required, they taper down in steps to 2.4 m (8 ft). The centre wall between the chambers is 18.3 m (60 ft) thick, and houses three long galleries which run the full length of the centre wall. The lowest of these is a drainage tunnel; above this is a gallery for electrical cabling; and towards the top is a passageway which allows operators to gain access to the lock machinery.

The water is moved by gravity, and is controlled by huge valves in the culverts; each cross culvert is independently controlled. A lock chamber can be filled in as little as eight minutes; there is significant turbulence in the lock chamber during this process.

Since all the equipment of the locks is operated electrically, the whole process of locking a ship up or down can be controlled from a central control room, which is located on the centre wall of the upper flight of locks. The controls were designed from the outset to minimise the chances of operator error, and include a complete model of the locks, with moving components which mirror the states of the real lock gates and valves. In this way, the operator can see exactly what state the locks and water valves are in.

Mechanical interlocks are built into the controls to make sure that no component can be moved while another is in an incorrect state; for example, opening the drain and fill valves of a lock chamber simultaneously.

Please find below a small Video Footage of a vessel passing through these locks , Its worth watching it !

Traditional Rituals of Dakshina Kannada !

Holy Spirit Worship or normally what we call in local language “ Bhutha Kola “ is an ancient form of worship prevalent among the Tulu-speaking community in Udupi , Kannada districts in Karnataka and Kasargod district in Kerala .

The coastal Karnataka is known for two great art forms, namely Butha Kola, a highly stylized version of the ritual dance of the spirit impersonator and a fine tradition of Yakshagana , creating a world of divine and supernatural beings with all the paraphernalia of costumes, make-ups, music, dance and dialogue.

The coastal districts of Karnataka, Udupi and Dakshina Kannada, collectively known as Tulu Nadu have always been unique from the rest of Karnataka. Rituals like Butha Kola , Naga Radhane (snake worship) have given it an identity, distinct from other parts of Karnataka

Among the religious beliefs of South India, spirit worship appears to be one of the most ancient ones. This complex system of rituals and beliefs can be traced back to the tribal era. The music and narratives, dances and dialogues, trances and oracles reflects the socio-economic orders, thought patterns, artistic achievements and socio-cultural values enshrined in the rustic societies of different regions.

The origin of Butha Kola is difficult to trace. It can be considered as a complex mixture of beliefs, rituals, literature, music and theatrical elements. European colonialists have wrongly described Butha Kola as "devil worship" because it is a spiritual belief of indigenous non-christians. The term "devil" has negative connotation and is a reflection of religious bigotry, and as such should not be applied to Bhuta Kola. In essence, the spirits or the buthas worshipped are considered to be the guardians of the villages, blessing and protecting the villagers and their livestock. Many of these spirits are said to be attendants of Lord Shiva or ganas .

Important aspects of Butha Kola are possession, Trance and the dialogue of the possessed impersonator with the devotees. The Butha impersonator behaves like an incarnation of a concerned spirit, listening, solving problems, warning, comforting the devotees. He acts as a healer and solves the legal and judicial problems of the village.

The people of Tulu nadu follow a tradition of dual worship that includes worshipping the puranic Gods as well as the local spirits. The puranic Gods are worshipped in temple under the leadership of Brahmin priests and the devotees are mere spectators receiving offerings and as such cannot be approached directly. On the other hand, the spirits are the localized and personalized deities who share a more intimate relationship with the devotees. The spirits have fixed spheres of influence and are generally associated with a family or village or region and the devotees offer them periodic oblation. In turn, the spirits protect the villagers and their livestock from danger and warn them as and when necessary.

The night long ceremonies begins in a well decorated arena or pandal that gives the appearance of a ritualistic stage with the image of the deity and other objects of worship well arranged on one side and the disciplined devotees on the other side. The musicians, accompanied with drums and wind instruments are seated on another side are ready to provide beats of varying tempo for different stages in the processions. The pandal is well decorated with various figures made from palm leaf, mango leaf and areca flower.

The person who invokes the Butha or the spirit dresses up in colourful costumes, complete with a sword, bells and other such accessories. He is slowly prepared for self-hypnotism and for imposing the spirit on him. He is ceremoniously given oil for a ritual bath to make his body physically purified and mentally calm. Pastes from plant extract are used as a makeup for the impersonator. Different colors are used to symbolically display the characteristic features of the spirit. His wife, sister or mother sings the ballad or paad-danaas which narrates the birth of that spirit, its descent into the land, heroic deeds, its travels and sphere of influence etc.

He now assumes the role of the spirit himself and starts calling the authorities to inquire the reason for his invocation. He addresses everyone according to his rank. The organizers propitiate the spirit and beg protection, prosperity, good crop and wealth for the entire community. If pleased, the spirit through the oracle conveys the pleasure and promises protection and prosperity. If the spirit is not satisfied, then he prescribes certain punitive rituals for acts of insult or impurity to the holy place or certain acts of commissions and omissions on part of the devotees. While settling the quarrels or disputes the impersonator assumes the role of a tribunal and conducts himself in a dignified manner as upholder of truth and righteousness. The decision of the impersonator is final without provision for appeal.

Despite the arrival of globalisation and rapid modernisation, Butha Kola still remains an intimate part of the life of the people in Tulu Nadu The purists have derided the incorporation of film tunes by musicians during the Kola. The younger generation of Tuluvas, though skeptical about the powers of the spirit, still believe in the rituals. Whether Bhuta Kola will survive the wave of globalisation or whether it will retain its identity or whether it will undergo any transformation is difficult to predict.

Kaup Mariamma Temple !

The devotion of Goddess Mari commenced in Tulunadu during 17th century. Basappa Nayaka, one of the prominent rulers of Keladi royal family built a fort "Mahoragadha" on Kaup seashore in 1743. He also constructed a fort at Mallar to Shelter his military (Dandu). The goddess "Dandinamari" came along the military and settled in Kaup.

British rulers occupied the port after the demise of Tipu Sultan. People started to worship the goddess at a new temple in Pallapadpu.

Goddess Marai or Mari is regarded as “Kapuda Appe" (Mother of Kaup). Kaup houses three Mari temples. The temple at Pallipadpu is recocognized as old Marigudi. Earlier, people, irrespective of their caste and religion, were worshipping the goddess. But a dispute came between the Gowda Saraswath Brahmin families and other devotes regarding the management of the Temple. Finally, the judgment came in favour of the GSBs. So the devotees constructed separate temple in 1830. Chief of the Kaup Beedu generously donated land for constructing new marigudi.

The holy rituals at 'Hale Marigudi (Old Mari Temple), Hosa Marigudi (New Mari Temple) and Kalya Marigudi (Kalya Mari Temple) were held with devotion with devotees thronging in large numbers from all over the undivided district of Dakshina Kannada.

Kaup Beach ! A Perfect holiday Destination

Kaup is located at a distance of 12 km south of Udupi, offers a perfect holiday destination.  

Kaup beach is one of the highly populated beach in Karnataka. The beach is widely known for its serene environment and cool atmosphere.Kaup beach is covered from all sides by greenery. The cool breeze that blows across the white sandy Kaup beach refreshes you from your tiredness. 

Kaup beach in Karnataka is located on the coastal belt which passes through the West Coast National Highway and is only 12 kilometers away from Udupi.

Kaup is the perfect venue for organizing picnics with family and friends. You can also enjoy some water sports or swimming in the sea water   Kaup beach is a perfect retreat for you to come and get rid of your weariness as you can take a relaxing sun bath or stroll across the white sand. The fragrance of the surrounding flora that blows across the whole beach alongwith the cool breeze from the waters has got a soothing effect. 

Kaup has a lovely beach, a ruined fort and an old 100 ft high lighthouse. Kaup Beach is one of the famous beaches of Karnataka where tourists enjoy the beauty of the environment, the long stretches of golden beaches and the cool sea breeze.

Kaup is also famous for the two temples of Goddess Mariamma. The Jain basadis at Kaup are in ruins, but are worth a visit. It houses a bronze statue of the tribal goddess, Mariamma, who is worshipped by three communities and is believed to protect the entire village from harm.    

Distance from Kaup Beach
1. Udupi: 12 km
2. Mangalore: 50 km
3. Bangalore: 410 km

How to get there

Nearest Airport: Mangalore

Nearest Railhead: Udupi

Road: Kaup is well connected by roads.