Having remained rust-free for at least 1,600 years, the Iron Pillar of Delhi is a major historical mystery. My husband showed me a video about this strange phenomenon and asked me to investigate.
I’m not that familiar with Indian history but, despite a rather unlikely conclusion made by the commentator, the video aroused my curiosity and started me on a series of psychic readings.
Apart from the obvious question, of how this pillar managed to remain rust-free for well over a thousand years, a number of other questions interested me:
- How was the Iron Pillar made?
- When was it manufactured and by whom?
- Why was it built?
- If it had a particular function, did it fulfil its purpose?
The builder of the Iron Pillar
The builder of the pillar was a skilled alchemist; a holder of secret knowledge, which was the ancient magic of the moon and the inherent wisdom of the divine feminine. He was practical, resourceful and down-to-earth. More introverted than most, he was not an especially emotional type, but sharp, intellectual, ambitious, uncompromising, and extremely attentive to detail.
The pillar was built for a Yagya (ritual ceremony intended to have specific results in the field of action), but in a sense the main effort of the Yagya was the actual making of the pillar.
Yagyas can sometimes involve many Vedic pandits (experts in Yagya performances) but this Yagya had involved only three pandits. This implies to me that the main Yagya performance was in the creation of the pillar itself. The construction took a great deal of time, effort and skill, but created an object that multiplied the Yagya’s influence.
My reading on the Iron Pillar showed that through its building process, it became a Shiva Linga which is a universal structure built to channel the creative mutable power of the Goddess.
Who asked for the Iron Pillar to be built?
There was a wealthy patron who offered financial capital for the pillar construction. When I asked who this patron was, I found it was Lord Krishna in his role as peacemaker and diplomat.
For years, a conflict had been growing between two parts of an imperial royal family (the Pandavas and the Kauravas), who were based in Hastinapur, North-East of modern-day Delhi.
Philanthropic and generous by nature, Krishna had close ties with both sides of this family and had a deep sense of longing for a resolution to this dispute. A major civil war involving most of the kings of India seemed inevitable, but he was constantly seeking a peaceful solution.
Although he was highly discriminating, and could see that one side, the Kauravas, were unscrupulous and clearly out to rob the Pandavas of their birthright, he made great efforts to be as fair and balanced in his approach to the dispute as possible.
This diplomatic approach resulted in criticism of Krishna. Both sides felt that Krishna was not being forceful enough on their behalf.
At one point in my readings I had a vision of him in a room, seated and bent over. Krishna was downhearted, frustrated and exhausted and feeling that he could not go on anymore. The picture I had seemed at odds with the normal depiction of Krishna as an incarnation of the god Vishnu, always radiant, content and detached.
I saw that there were two sides of Krishna’s nature, one divine and universal, the other subject to normal human limitations.
He was embroiled in a dispute where tensions were high and where misunderstandings and lack of cooperation prevailed. He was finding it difficult to deal with such potentially dangerous opponents and was feeling a sense of loss and failure. He felt pulled in many different directions
Krishna’s courage and resolution had finally deserted him, and he had more-or-less given up on the situation. He had withdrawn into solitude.
There was also a woman in the room with Krishna, a younger friend he loved, the wife of a friend. Draupadi was the wife in common of the five Pandava brothers (one of whom was Arjuna, the receiver of Lord Krishna’s Bhagavad Gita’s teachings).
Draupadi had come to inspire Krishna back into action. She pointed out that the Kauravas had become tyrannical and it was important for Krishna not to give up. It was at this point Krishna decided that, in order to revive his strength of purpose, he needed the power of Vedic Yagya. He saw that he was having difficulty letting go of that which no longer served his higher calling and needed the support of natural law.
Krishna physical appearance
In my vision, I had a glimpse of how Krishna looked: he was handsome, dark skinned, medium-build, broad-backed, about five foot eight inches in height, and with long dark hair which was partially plaited at the back. His most arresting features were his almond-shaped eyes.
I did a little online research and found that the writer Sarat Chandra Chattopadhyay looked very like Krishna, though Krishna looked younger than the image of Chattopadhyay featured in the blog. On a brief reading of Chattopadhyay, I found that he was in fact a distant relative of Krishna.
How Krishna’s friends would describe him
Successful, action-orientated, warm and sincere are some of the qualities friends would ascribe to Krishna.
He would take everyone’s needs into account. He had a kind heart, genuine manners and a thoughtful mind. The qualities of the Sun reflected his positive mindset and interactions with others. He was creative and succeeded in new and vibrant ways, particularly in the fields of diplomacy and cooperation. He was able to pour all his enthusiasm and vitality into his dreams.
How his enemies would describe him
His enemies would describe him as an attention-seeker. They would say he wasn’t forceful enough. He did not show enough determination and so there was no progress being made. He was criticized for not having enough clarity. His ideas were pie-in-the-sky and he needed to ground himself.
Where was the pillar built?
The Iron Pillar was built and the Yagya performed not far from Delhi, in a north-westerly direction from its present location. It was transported to Delhi at a much later time.
What was the ceremony like?
Like many Yagyas, it was a community affair involving members of Kishna’s family. Only three Vedic pandits were involved in the actual ceremony but, because of the prior building of the pillar, the performance represented great potential and creativity.
What happened next?
After the Yagya, Krishna had experienced the transformation he needed and felt that a period of insecurity and uncertainty had ended. There was a renewed sense of vitality and energy and he could once again use his innate talents to move forward with his plans for peace.
What happened in the interim twix then and the war
As those who have read the Mahabharata epic will know, Krishna never managed to reconcile the Pandavas with the Kauravas.
Up until the start of the war Krishna was said to be tireless in his attempts to bring any sort of agreement between the two sides. As they would not give an inch, the Kauravas were most at fault here. It was said that they would not even let their cousins have five villages from the vast lands they had both inherited and won for themselves (and which the Kauravas had effectively stolen).
According to the Mahabharata texts, all the major kingdoms of India took sides in a massive civil war that resulted in an enormous loss of life.
Krishna’s human and divine aspects
Although Krishna was recognised, even in his own time, as an avatar, like the rest of us he had two nature’s, one human and one divine.
His human side longed to prevent the forthcoming destruction. Krishna loved and cared for many of those involved in the conflict and could count friends and relatives on both sides and he worked constantly to bring about reconciliation.
Through his divine vision, Krishna also saw the larger picture behind the coming war. He recognised that life was out of balance and Dharma (life-supporting activity) had to be re-established. Perhaps war was a necessary evil.
Healing the body-politic
As the Mahabharata explains, the presence in India of many destructive Kshatriyas (warriors) at that time had become a potentially dangerous problem. It maintained that Kali Yuga, an age of Adharma, or life-destroying tendencies, was imminent and that, if these warriors were to continue their existence into Kali Yuga, life on earth would be under threat. The social restraints of the previous Dvapara age would no longer exist and great destructive forces would be unleashed in an unfettered and highly destructive way.
The civil war that finally took place acted like an antibiotic to the body-politic of India. In itself it caused massive loss of life, but at least the conflict was constrained both in time and space, and only involved the warrior caste.
Antibiotics are powerful weapons against pathogenic bacteria, yet most are fairly indiscriminate in that they kill good as well as bad bacteria. Wars also kill both good and bad people. Many highly virtuous and honourable people were killed on both sides of the conflict, alongside those whose passionate and destructive natures were the cause of the conflict.
Positive results of the war?
While the rest of the world experienced a rapid descent into Kali Yuga, with the subsequent loss of balance in life and support of nature, India managed to ward off many of the ravages of the age of ignorance and maintain Dharma for hundreds more years.