The paper presents the results of the effect of isothermal heating time on the disappearance of strain hardening (the softening degree) of the studied high-manganese TRIPLEX type steels at a temperature of 900 and 1000°C. In order to determine the kinetics of recrystallization of austenite plastically deformed for selected steels, hot compression tests with draft ε = 0.2 were made. The presented results reveal that the complete recrystallization of austenite needs long isothermal heating times. In industrial conditions, such long times are not used, therefore in the initial rolling passages, the time required for half recrystallization of austenite t0.5 is often used. The total disappearance of the strain hardening, completion of the recrystallization of austenite tested high-manganese X98 and X105 TRIPLEX type steels isothermal heating time requires far more than 200 s. The increase of the deformation temperature is a factor influencing the acceleration of the disappearance of strain hardening.
The results are based on two experimental high-manganese X98MnAlSiNbTi24-11 and X105MnAlSi24-11 steels subjected to thermo-mechanical treatment by hot-rolling on a semi-industrial processing line. The paper presents the results of diffraction and structural studies using scanning and transmission electron microscopy showing the role of Nb and Ti micro-additives in shaping high strength properties of high-manganese austenitic-ferritic steels with complex carbides. The performed investigations of two experimental steels allow to explain how the change cooling conditions after thermo-mechanical treatment of the analysed steels affects the change of their microstructure and mechanical properties. The obtained results allow assessing the impact of both the chemical composition and the applied thermo-mechanical treatment technology on the structural effects of strengthening of the newly developed steels.
The aim of this paper is to discuss the reasons behind mapping three sites of Narasiṃha worship (Kāñcī, Ahobilam, Ghaṭikādri) in terms of the 3rd chapter of the Vaiṣṇavaoriented Kāñcīmāhātmya. Textual analysis of the Narasiṃha myth of the text reveals that it has been inspired by various local narrations related to the places located on the route sketched by the deity’s travels. The most effective means of connecting these places is the mythical narrative on Narasiṃha’s race after the demons, which frames the story and hence unifies single episodes inspired by appropriate local traditions. The purpose of such a literary technique is to produce a certain area that for some reasons was, or was intended to be, important for its inhabitants. Remarkably, maintaining the Andhra-bounded motif of Narasiṃha, who kills Hiraṇyakaśipu at Ahobilam, the furthest destination on the route, makes this particular site an indispensable and especially meaningful spot on the KM 3 literary map. Since the demarcated territory transgresses in a way the land of the Tamils, the paper also attempts to determine whether the particular version of the Narasiṃha myth in the KM 3 may reflect the religious and political reality of South India under the rule of Vijayanagara kings, i.e. after the 14th century.