Shikhar Shingnapur's Shambhu Mahadev

( points are written by doctor- ramchandra chintaman dhere)

SHIKHAR SHINGANAPURCHA SHRI SHAMBHU MAHADEO

The sum and substance of this study may briefly be stated as follows:

1. The founder of Shikhar Shinganapur was a pastoral chieftain called Baliyappa.

2. He hailed from one of the branches of the Yadava dynasty of South India which, in turn, was derived from the Hoysalas who ruled over a Southern Empire for three centuries.

3. Baliyappa is the originator of the Bhosale family, a name that is the Marathi rendering of the Kannada name ‘Hoysala’.

4. The Hoysala-Yadava-Bhosale dynastic conglomerate ruled over the vast southern regions comprising Maharashtra-Karnataka-Andhra-Tamilnadu for well over nine centuries.

The temple is located on a pinnacle called Kothalya in the Shambhu Mahadeo mountainous range in the Man Taluka of Satara District. This region has been inhabited for several centuries predominantly by pastoral dhangar-gavali (shepherd-cowherd) communities. Even today, presence of these ethnic-social groups may be seen over an area stretching hundreds of miles from Shinganapur in all directions, as is more than evident from the prevalence of folk deities and their periodical fairs and observances in profusion.

There exist just two classical sources for the history of the place – Skandapuran and Padmapuran. But Dr.Dhere has come across a reference only in the Skandapuran.

Some fleeting references do exist in saint literature, as Dr.Dhere has observed. He indicates the possibility of a vast body of information that may be found in oral folk traditions, but regrets his own inability to undertake research in that direction owing to the limitations of advancing age.

Oral sources may be divided into two groups:

1. Traditions, fables and symbolisms of the dhangar-gavali communities which are not just of individual or familial interest but represent the faith of the entire community

2. Songs and other traditional rendering popular among womenfolk. Work by Dr.N.G.Nandapurkar (‘Maherche Marathi’, 1953), Dr.Sarojini Babar (‘Janalokancha Samaved’, 1965; ‘Kuladaivat’, 1974)) and Dr.Tara Paranjpe (‘Seemapradeshatil Bhavaganga’, 1985) is pertinent in this regard.

Both Vitthal of Pandharpur and Shambhu Mahadeo of Shinganapur are deities located in what is known as the Mandesh. Both have close association with the Yadavs. The very name ‘Shinganapur’ has intrinsic to it the memory of Singhan Yadav.

Worship of any deity may be viewed from two aspects: that which is considered obligatory as a hoary family tradition, and that which is the result of one’s choice. It is observed that the second inspires the creation of a great deal more literature than does the first. The one is a result of ‘duty’ while the other is out of more genuine ‘feeling’. Uncontrollable emotion usually finds a natural verbal outlet as

experience of fulfillment, while something performed as an obligation necessarily finds satisfaction in merely having done the act. Having said this, Dr.Dhere hastens to explain that some informative literature is indeed created even in case of traditional ‘family’ deities (kuladaivat) if some established classes of performers are associated ritualistically with it. Examples are Yallama of Saundatti with its jogti-jogtins, Renuka of Mahur or Bhavani of Tuljapur and their gondhali-bhutye-aradhis or the waghya-muralis of Khandoba.

The earliest reference to this deity is found in works by Namdev (1270-1350). Another mention, but in somewhat different context, appears in the Yogasangram by Shaikh Muhammad (1565-1660), a Marathi saint-poet who claims to be a fellow disciple of Janardan Swami, Eknath’s guru.

Most saints make Vitthal their central theme and then speak of other deities in relation to or manifestations of Vitthal. Dr. Dhere describes such instances in saint literature which mention Shinganapur. These include literature of Dnyaneshwar, Haribowa Bhondave (d.1777), Tukaram, Mahipati Maharaj Tahrabadkar (1715-1790), Bahinabai (1628-1700), Ramdas (1608-1681), Jairamswami Vadgaonkar (1599-1672), Madhvamunishwar (d.1731), Niranjanswami Karhadkar (1637-1727), Sivadas, Shivagurudas (1873-1919), etc.

In this search, Dr.Dhere does not cover the entire expanse of Marathi secular literature, but only deals with compositions by saints. He summarizes the information gleaned from this source in the following findings:

1. The temple is situated in Mandesh on a hill variously called Shambhuche Shikhar, Shikhar, Mahadeo, Kothal, Shinganapur, Shikhar Shinganapur. The entire hill is regarded by devotees as the shivalinga.

2. The presiding deity is known as Shambhu, Mahadeo or Shambhu Mahadeo.

3. The place is distinguished from Yadava times as much for its acceptance of the Lingayat tradition as its ready espousal of the unity of Shiva and Vishnu.

4. The pilgrimage in the month of Chaitra is of great significance for devotees, and hauling water from great distance to bathe the deity is regarded a pious act. (‘Kavad’)

5. It is a generally accepted belief that the deity migrated from Sorath (Gujrath) for its gavali devotee, Baliyappa.

This popular belief originated sometime before the 13th Century because Namdeo who was born towards the end of that century mentions it.

Jairamswami says that Shambhu Mahadeo materialized in Shinganapur for a certain cowherd, Bali. Ramdas says the deity ‘migrated’ from Sorath. Womenfolk through the ages have sustained the belief that this Bali is ‘brother-in-law’ of this deity. This is indicative of the familial relations sought to be established by folk tradition – Girija, the deity’s consort, is the daughter of the collective community and, by logical consequence, Shambhu Mahadeo is its son-in-law. This presumed relationship may also be found in the case of Mallikarjun of Shrishailyam, Murugan in Tamilnadu and Malhari of Jejuri.

It is on the backdrop of this very delicate relationship, formed and nurtured over generations of numberless families, that the deity must be viewed and understood. No classical Sanskrit source mentions Bali. However in a work compiled by Dasganu in 1793, a person answering to the description of Bali Mahadev is mentioned under the name of Amruteshwar.

Dr. Dhere came across a reference that D.V. Poddar had acquired in 1916, a manuscript called Shri Shambhu Mahadev Mahatmya from a certain Rairikar living in Lavale Paud. He was later able to acquire a zerox copy of this manuscript in which he found a place specific account consisting of 2000 verses in 54 chapters authored by the Marathi litterateur Chinmay Das. This dates back to 1810.

Chinmay Das describes in great detail the various traditions, fables and stories connected with Shambhu Mahadev. He mentions the cowherd king Balip several times. Balip is the Marathi form of Baliappa. Dr. Dhere then discusses the detailed story composed by Chinmay Das which includes several mythical traditions that deal with the connection between Balip and Shambhu Mahadev.

However Chinmay Das errs considerably in his rendering of the dynastic tree of the Bhosales. There is considerable confusion in names and dates. For instance, he portrays Maloji and Kheloji as real brothers, while it is a well established fact that Maloji’s real brother was Vithoji. All such anomalies are discussed in the essay.

Nevertheless certain important details about Shambhu Mahadev, Balip and Shikhar Shinganapur may be gleaned from what Chinmay Das has written. These have been discussed in detail in the essay.

The historicity of a certain cowherd king called Balip having been established, it is interesting to note the mention of this in literature of the various devotional cults in Maharashtra.

In the Mahanubhav tradition, a certain writer called Krishnamuni Dimbha wrote a work in nine years from 1653 called ‘The Phaltan Mahatmya’ in which the story of Balip is mentioned. Phaltan was a center of the Mahanubhav cult and its proximity to Shinganapur must have had an influence on Dimbha’s work.

This story, as appearing in the Mahanubhav work, is discussed in detail in the present essay.

Some conclusions may be drawn:

1. The place where Shambhu Mahadev appeared before Balip was Dhavalgiri,

2. That Balip was a pastoral chieftan,

3. The storyline involving the Brahmin Uil appearing in other works like Chinmay Das does not figure in the Mahanubhav tradition,

The appearance of Shambhu Mahadev on Dhavalgiri predated Chakradhar.

The fleeting reference in Ramdas Swami’s writings that the deity came from Sorat to Mandesh needs to be examined. Regrettably, this has been neglected by scholars and researchers.

Dr. Dhere shows that this story of divine migration was known to classical Sanskrit writings. It is in the Adi Parva of Krishnadas Dama that the two narrative streams from Jayaram Swami and Ramdas reach confluence. Krishnadas states very clearly that Shambhu Mahadev migrated from Sorat to Kothala specifically for Balip.

Krishnadas Dama was a great raconteur of folk tradition and culture. The Adi Parva generally speaks of stories from the Mahabharat in Marathi. 58 events are described in 6,765 verses interspersed with many stories from folk traditions.

Dr. Dhere deals with the various narratives that Krishanadas Dama describes.

That Balip was the originator of the Bhosale dynasty is stated by a contemporary of Shahaji and Sanskrit writer called Ved. It is notable that this was propounded during Shahaji’s time and, undoubtedly, with his consent.

He was an accomplished musicologist who wrote the ‘Sangeet Makarand’ to simplify the entry of the student of music to the highly convoluted treatise ‘Sangeet Ratnakar’. He declares in the book that it was done at the behest of Shahaji. Ved narrates the story of the progenitor of the Bhosale dynasty, reproduced at length by Dr. Dhere. The following conclusions may be drawn from this:

1. This progenitor was originally ruler of some town in Saurashtra,

2. He was a Shiva worshipper and his object of reverence was known by the name Somnath,

3. The family is considered to be part of the solar dynasty,

4. He moved to Shikhar Shinganapur in a condition of remorse after an unsuccessful quarrel with a destitute but spiritually advanced Brahmin,

5. The connection of the Bhosale family with Shikhar Shinganapur dates back to this progenitor.

Dr. Dhere then discusses the significance of the suffix ‘Makarand’ appearing in Ved’s ‘Sangeet Makarand’, and suggests that it could be the Persian ‘Mukarram’ (meaning ‘generous’, ‘compassionate’) in transformed Marathi form.

The cultural memory that the family was connected with the Shambhu Mahadev Mountain continued with even the Tanjavur branch of Shahaji’s progeny. In the ‘Bakhar’ inscribed (1803) on the walls of the Brihadeeshwar temple in Tanjavur, there is not even remote reference to Udaipur, the Sisodia dynasty, etc. The meaning is quite clear. The Rajput connection was found expedient as a political necessity at the time of Shivaji’s coronation, which continued to occupy scholarly discourse only in Maharashtra: it was abandoned in far away Tanjavur, as it rightly should be.

Except for the progenitor Balip, no other scion of the family before Babaji is known with any degree of certainty. Dr. Dhere then discusses various other historical and literary sources dealing with the political and military rejuvenation of the Bhosale family under Maloji.

Jairam Pindye was a Sanskrit poet who had received patronage from Shahaji. He is credited with the ‘Radha Madhav Vilas Champu’ and the ‘Parnal Parvat Grahanakhyan’, among other works. Both Jairam and Ved must have received information about Shahaji’s ancestry from Shahaji himself. Neither Ekalingaji of Rajasthan nor Ghrishneshwar of Verul is the traditional family deity of the Bhosales: it is Shambhu Mahadev through the progenitor Balip. This is why both poets unequivocally mention Balip and Shambhu Mahadev.

These are two solid sources for a search into the origins and development of the Bhosale family. The great historian Rajwade published the Radha Madhav Vilas Champu with a 200 page preface in 1922. This was the first opportunity for writing a comprehensive account of Shahaji and his accomplishments. Dr. Dhere indicates critiques of Rajwade’s effort. He then discusses the precise identity of the ‘God from Sorat’ citing the work of D.V. Poddar, G.H. Khare and others.

It appears that efforts to establish a Rajput origin for the Bhosale dynasty began with Gaga Bhatt. G.H. Khare says that the socio-political need felt at the time of Shivaji’s coronation was the reason for this.

G.H. Khare expresses his opinion that Grishneshwar was the original family deity of the Bhosales and that after matrimonial alliance with the Nimbalkar family of Phaltan, devotion changed in favour of Shambhu Mahadev of Shikhar Shinganapur. Dr. Dhere shows how G.H. Khare had not studied tradition-bound belief systems sufficiently closely for, if he had, he would have easily appreciated that family deities do not undergo as casual a change as he suggests.

Despite Khare’s neglect towards sources for establishing the progenitor of the Bhosale family, his work is undoubtedly vital. His critique of C.V. Vaidya’s hypothesis that Bhosales are Sisodia Rajputs, is remarkable. Dr. Dhere reproduces the critique for convenience of readers. Thereafter, Dr. Dhere speaks about how the title ‘Rana’ was not restricted to Sisodiya rulers of Udaipur, and also cites some inconsistencies or contradictions in Jairam Pindye, along with other related topics.

The Shambhu Mahadeo and Tuljabhavani temples were located in far away Maharashtra for Shahaji who had been assigned to Karnataka with his headquarters at Bangalore. It was thus impossible for him to pay obeisance to the deities or discharge obligatory religious duties.

Jairam Pindye’s ‘Radhamadhavavilaschampu’, besides describing the nature and refinement of Shahaji’s rule from his ‘Gourivilas’ palace, makes mention of a pilgrimage to a Shiva temple in the entourage of Shahaji’s younger son, Ekoji. However, Dr. Dhere points out how historian V.K.Rajwade had erred in presuming this temple to have been that at Shrishailyam. The ‘kukad’ mountain mentioned in the composition is actually a place a mere 60 kms from Bangalore known as Shivaganga.

It was here, according to Dr.Dhere, that Shahaji and his son Ekoji found, albeit in different form of Gangadhareshwar and Swarnambika, their original Maharashtrian deities.

The chapter then gives further details about this temple, including those of an ancient grant given by Krishnadevaraya of Vijayanagar.

Dr.Dhere examines in this chapter the similarities and differences between two places of Shiva worship – Shrishailyam and Shinganapur.

One might naturally expect more similarities than differences since both pertain to Shiva worship. But, as he demonstrates, a macro view shows up more points of divergence.

Various descriptions of the locale of Balip, called ‘Sorath’ in literature, would show how incorrect it might be to assume that Sorath in Gujrath was meant. There is more reason, according to Dr.Dhere, for seeking it in North Karnataka.

Attempting to establish connections of southern deities with northern ones is an old passion. This may be observed in the case of Somaya of Karanje or even Vitthal of Pandharpur.

Spatial transposition of deities is a subject capable of evoking tremendous interest. Deities, in popular mythology, usually do this to oblige a certain distinguished devotee in his old age or condition of incapacity. But the migration of Shambhu Mahadeo is different.

The Skandapuran contains a tale about Shrishailyam and Shinganapur. This is discussed in some detail here.

Basing his view on literary evidence, Dr.Dhere feels that the Shinganapur deity in Maharashtra is but a replica of the Shrishail deity in Andhra. Many parallels in both places such as the Panch Pandava temple, a ravine known as ‘karmari’ with much the same significance, the ritual of tying a turban around the pinnacle, etc., bear this out.

All of this leads to the inescapable conclusion that Shrishailyam is the family deity of the Bhosales.

Places of Mallikarjun worship existed from ancient times in Maharashtra – besides Shikhar Shinganapur we may mention Pandharpur, Barshi, Solapur, Satandhuni, Ardhapur, etc. Indeed, this deity may be rightly regarded as the cultural bridge between Maharashtra, Karnataka and Andhra.

Shrishailyam has been known from ancient times as a center of diverse traditions, including the Nath, Veerashaiva, Raseshwar and Pashupat persuasions.

In compositions of 12th Century Telugu poet, Palakuriki Somnath, one finds Marathi (known as ‘Are’ locally) verses eulogizing Mallikarjun. Likewise, Mallikarjun finds mention in verses composed by Visoba Khechar and Namdeo.

Alchemy, as practiced by the Raseshwar cult, was particularly respected at Shrishailyam. An exponent of this practice was a certain Nagarjun who had indeed set up a ‘bhati’ (or workshop) on the Shriparvat hill in Andhra Pradesh for the prosecution of the science. In time, this hill came to be known as Nagarjunkonda. The range in which the three hills, Nagarjun, Shrishailyam and Bhramargiri are situated, is called Nallamallai. Scholars differ on the point whether this Nagarjuna was a single individual or several from differing traditions. The ‘Rasaratnakar’ of Nityanath mentions this workshop/laboratory. It is clear that Chakradharswami was also aware of these accounts about the laboratory.

Other sources are extant to support the view that many centers for the practice of alchemy had been established in Maharashtra. The presence of mineral / hot water springs was considered especially beneficial for the art.

Dr.Dhere mentions some treatises composed in Sanskrit and Marathi.

Also discussed are references to Mallikarjun in literature of various cults.

Shivaji had visited Shrishailyam after concluding a treaty with the Qutb Shah of Golconda. The visit was not just another pilgrimage, but essentially in discharge of a duty that had devolved upon him as a scion of the Bhosale family which owed reverence to Shambhu Mahadev.

Examined here are references to this pilgrimage of obligation appearing in bakhars. Dr.Dhere traces the identity of Maharashtrian deities like Shambhu Mahadeo and Maillari with support from the work of Dr.Gunther Sontheimer. Of late, a sculpture depicting Goddess Bhramaramba presenting the Bhavani sword to Shivaji has been erected before the Bhramaramba Temple.

It was as a representative of Mallikarjun that Shivaji is believed to have struggled all his life for the establishment of a just and benevolent state. He was willing to sacrifice anything for the cause, including his life. It was only by exercise of the strongest discretion that he dissuaded himself from sacrificing himself to the deity. Offering one’s head to the deity was an established tradition at Shrishailyam. This tradition is discussed at some length here. A family surname ‘Shirsat-Bhosale’ is found in a place called Khopi-Shirgaon near Chiplun in Maharashtra. It is a belief with them that their ancestors had offered sixty ‘shirs’ (heads) to the deity, which earned them their surname.

Discussed further is the connection between the Bhosales and southern places of pilgrimage like Tirupati, Kalahasti, Kanchi, Vridhhachal, Tirumallapadi and Tirupannruti.

Shivaji was as much the ideal king as he was a subscriber of the belief that every good state needed divine benediction. It was on account of this view that he met many saints and sages during his career.

This chapter studies the actual meeting between Shivaji and Jairamswami, who belonged to what is generally called the Ramdas ‘Panchayatan’. A researcher, Sudhakar Shukla, has done considerable work

on this subject. Dr.Dhere discusses the meeting with reference to Jairamswami’s ‘Aparokshanubhav’. A wealth of historical resource material is preserved at the Jairamswami Mutt at Wadgaon in Satara District.

The entire culture of indigenous Indian political thought finds exemplary expression in the excellence of Shivaji’s statecraft. Keshav Pandit, who had been commissioned by Sambhaji to compile the ‘Dandaneeti’, opens his treatise with a quote from Manu which describes what an ideal ruler ought to be. This description fits Shivaji eminently.

It might justly be said that the essence of Shivaji’s political thought was expressed most ably by Ramchandrapant Amatya in his extraordinary work, the Adnyapatra.

This chapter reviews some new findings on the Adnyapatra, especially in view of the possibility that its author was informed by the ‘Panchopakhyan’ (1572) by Mahalingadas. The antecedents of Mahalingadas and his connection with Mallikarjun of Shrishailyam and Shambhu Mahadeo of Shinganapur are discussed. It is pertinent to note that Maloji was in his twenties when Mahalingadas composed the Panchopakhyan at Shinganapur. Could it have been so that a dashing youth, emerging as a great champion on the political scene in Maharashtra, might have drawn inspiration from the thoughts of Mahalingadas with the blessings of a deity revered by both?

Dr.Dhere cites a published but generally neglected inscription discovered at Kudal in Solapur District, to show how the antiquity of the emergence of Shambhu Mahadeo as a deity can be more firmly established. Referring to a research paper authored by Anand N. Kumbhar in 1980, Dr.Dhere renders an actual reading of the inscription in full to show how even pastoral communities in relatively remote antiquity had produced spiritual giants like Saya and Maya (mentioned respectfully in the inscription). Most importantly, this inscription proves beyond any doubt that the Shikhar Singanapur religious tradition dates back at least to the 12th or 13th Century.

Having reviewed the antiquity, breadth and completeness of the connection with Maharashtra that Mallikarjun evinces, it is Dr. Dhere’s contention that a new and especial avenue would be opened in our knowledge of the cultural history of Southern India if a study could be conducted of every single place of Mallikarjun worship that became established in Maharashtra before, during and after the Yadava rule. However, this is a task beyond the capabilities of any single researcher. However, in order to test his theory, Dr.Dhere undertook the study of the background of the founding of Kapilsidhha Maliikarjun in Solapur.

Stating that this deity was established in the latter half of the 12th Century, Dr.Dhere provides pertinent information about:

1. another Mallikarjun temple pre-existing this one

2. Sources of information about the founder, Sidhharameshwar

3. His biography

4. Dhoolimahankal, a pastoral deity

5. Revansidhha / Halasidhhappa

6. Sidhharameshwar’s family background – the Kudavakkaliga community

7. The meaning of the adjective ‘kapilsidhha’

8. Kapilashram

9. Protection of the Bovine species

Pilgrimages of the pastoral communities; their charities

A copper plate inscription dating to the Shivaji era and reported in the proceedings of the Bharat Itihas Sanshodhak Mandal, Pune, has sadly been neglected by scholars and researchers alike. This is a source important enough to establish the historicity of Baliyaapa. Dr. Dhere discusses the actual reading of the inscription, its import, unjustified objections, the relationship between the gavali-dhangars and kolis, the hierarchical position of the gurav, etc.

The chapter discusses sources for determining the actual period in which Baliyappa may be placed.

The Shinganapur copper plate inscription implies that Baliyappa Gopati Shirsat was grandson of Mahabhillama (1173 – 1192).

In the course of this search, the author touches upon various topics like Shahu’s grant to ‘Anandasidhha’ Ghrishneshwar at Verul, the practice of including the name of the deity in names of persons, the famine of Sorat, the southern Somnath and southern Sorat, identification of Sortur (District Dharwar) as Baliyappa’s Sorat, and the descriptions of several other southern deities.

The chapter discusses some religious centers where deities of migrant communities are worshipped. Dr.Dhere cites the testimony of Krishnadas Dama to state that the Ganesh at Morgaon and the various deities located on the banks of the Karha River have migrated from Baliyappa’s native region in North Karnataka. Other such migrant deities discussed are Lakhameshwar of Kargani, Amriteshwar of Mohri, the Triad of Shivalingas in Umrani and Goppaneshwar and Golanneshwar at Darphal.