BEED

The Dasopant Samadhi is located in Beed district and is dedicated to Sant Dasopant, a 15th-century Marathi sant-poet and philosopher. Known for his contributions to Vedantic thought and the Bhakti movement, the site commemorates his life, work, and the continued legacy of spiritual inquiry he helped shape.

Sant Dasopant (also known as Dasopanta) was a major figure in the Bhakti tradition, known for integrating philosophical depth with accessible poetic form. His most influential text, Pancheekaran, explores key principles of Vedanta and reflects his lifelong commitment to spiritual and intellectual synthesis.

However, Dasopant is perhaps best remembered for the creation of the Pasodi, a forty-foot-long cloth manuscript on which he inscribed his verses in a narrow, vertical margin. Divided into thirteen sections by red lines and illustrated with visuals representing Vedantic ideas, the Pasodi is regarded as a unique philosophical document in Marathi literary history.

Though the original Pasodi has deteriorated over time, a replica is preserved and displayed at the samadhi, allowing visitors to view the work that once caught the attention of Dr. Rajendra Prasad, India’s first president.

The samadhi today stands as a site of both religious significance and historical interest, marking the continued legacy of Dasopant’s philosophical and literary contributions.

Hazrat Shahanshah Wali Dargah, situated on a hillock to the east of Beed town, is the burial site of Khwaja Abul Faiz, a Sufi saint of the Chishti order originally from Kochak village in Punjab. Known locally as Shahanshahwali Chishti, he spent the latter part of his life in Beed and is remembered for his spiritual teachings and regional influence.

The dargah is believed to have been established during the reign of Mughal emperor Aurangzeb. It remains a site of interfaith visitation, especially during the annual Urus, which commemorates the saint’s death anniversary. The observance includes langars and community gatherings and is overseen by a committee of inamdars who maintain the site.

Jama Masjid in Beed is a historic mosque constructed entirely from stone and is recognized for its ten domes, each built with a distinct architectural pattern. The masjid was built under the supervision of the administration of Jan Sipar Khan, who was assigned to Beed during the reign of Emperor Jahangir. 

The Jatashankar Mandir is located in Beed and is dedicated to Bhagwan Shiv. Based on its architectural features, the mandir is believed to have been constructed during the Yadava period. However, a local legend places the site's significance much earlier.

According to tradition, this is the spot where Jatayu fell after being wounded while attempting to stop Ravan during the abduction of Sita, as described in the Ramayan. The district Gazetteer (1969) records this association, noting that Jatayu, before dying, recounted the incident to Bhagwan Ram at this very location.

Today, the Jatashankar Mandir is regarded as a local pilgrimage site, visited by devotees drawn to both its connection to Ramayan and its historical significance.

The Kankaleshwar Mandir is located near the Bindusara River, on the eastern edge of Beed city. Dedicated to Bhagwan Shiv, it is considered one of the oldest surviving mandirs in the district. It is constructed in the Hemadpanthi style and was originally built at the center of a water body, an unusual location that continues to raise questions about both the engineering methods used and the symbolic intent behind the placement.

There is no consensus on when the mandir was built. Some accounts trace it to the Chalukya king Vikramaditya VI (c. 11th century CE), while others link it to the Yadava period. The structure follows the Hemadpanthi style, named after the 13th-century figure Hemadpant, and is noted for its use of locally sourced stone and precise geometric planning.

The mandir also reflects multiple religious influences. Images of Jain Tirthankaras such as Aryanath and Neminath appear within the structure, suggesting a history of shared or sequential use. A local legend claims that the stone pillars were brought from Mount Kailash, further adding to the site’s sacred associations.

One of the most striking features of the mandir is a sculptural panel that depicts women warriors engaged in battle. The motif remains highly unusual in surviving mandir art from the region and has drawn interest from scholars studying gender and iconography in the Deccan.

The Mandir has also been associated with historical political events. A 1923 archaeological report references the Persian historian Ferishta, who described the site as "the scene of a battle between Hindus and Moslems." It is said that for years, the Mandir remained largely closed to Hindu worship, with only minimal rituals conducted by a pujari appointed by the Nizam. In 1948, access for Hindu devotees was restored following some local demands.

Khandeshwari Mata Mandir, located in Vipra Nagar on the eastern edge of Beed city, is dedicated to Khandeshwari Devi, who is considered by many in the district to be their Kuldevi. She is regarded to be the feminine form of Bhagwan Shiv and remains an important figure in local worship.

The mandir is constructed in the Hemadpanthi style, a distinct architectural tradition characterized by the use of black stone and lime without mortar. The stylistic elements have led some scholars to suggest that the structure may date back to the Yadava period.

According to local belief, the Kuldevi Khandeshwari first arrived in Beed at the request of Kaloba, a shepherd and devotee from the Dhangar community.

In his earlier years, Kaloba would travel to Mahur (located in the present-day Nanded district) to offer prayers to the Devi. With age, the journey became difficult, and Kaloba is said to have prayed for the Devi to come to Beed. It is believed that Khandeshwari Devi answered his call and appeared on a hill overlooking the town. The mandir now stands at that site.

Khandoba Mandir, located in Beed district, is a mandir dedicated to Khandoba, another form of Bhagwan Shiv. The structure is estimated to be approximately 300 years old. Construction is attributed to either Sultanji Nimbalkar, a Jagirdar of Beed, or Mahadji Scindia, though definitive records are lacking.

The mandir’s architecture is very distinct. It consists of four verandahs supported by 32 stone pillars and two octagonal Dipmalas (lamp towers), each approximately 70 ft. in height. These towers are among the tallest in Maharashtra and are decorated with terracotta sculptures of humans, animals, and birds. Interestingly, it is reported in a Lokat article (2022) that some carved figures are interpreted as influenced by Greek military imagery.

Adjacent to the mandir is Rang-Mahal, a guesthouse built in 1779 by Amir Navajang Bahadur, the subedar of Beed. The structure was used to accommodate visiting dignitaries and is part of the historical complex.

The Kholeswar Mandir is located in the town of Ambajogai, in Beed district, and is believed to be one of the oldest surviving mandirs in the area. Set within a large courtyard, the structure reflects an early phase of regional mandir-building traditions. Though much of the outer fortification has collapsed, the inner sanctum remains in use.

It is mentioned in the district Gazetteer (1969) that according to a Sanskrit inscription dated to Saka 1162, the mandir was commissioned by Laksmi, daughter of Kholesvar, a general under Yadava King Singhana. It was constructed in memory of her brother Rama, who had died in battle. Over the centuries, the site underwent various changes. During the Nizam period, the mandap was used as a court library, and a small castle within the premises served briefly as a courtroom until its relocation.

The mandir has entrances on the east, north, and south, with the main gateway facing east. This entrance features elaborate carvings, now weathered with time. Many of the interior murtis have also suffered damage, yet remnants of their original detailing are still visible. A new Shivlinga was installed after the region's integration into Maharashtra.

A jatra is held annually on Chaitra Shuddha Ekadashi (usually falling in March or April), marked by a traditional palanquin procession attended by devotees from surrounding villages.

Mansur Shah Dargah is located in Beed city and is associated with a story involving the Battle of Panipat in 1761 and Mahadji Scindia, the Maratha ruler of Gwalior. Following the defeat, Mahadji was wounded and went missing. His wife, believed to be from Beed, sought the help of Mansur Shah, a local Sufi saint, and requested prayers for her husband’s return.

It is said that Mahadji later reappeared in Gwalior. In gratitude, he invited the saint to his court, but Mansur Shah declined and sent his son, Habib Shah, instead. The dargah is traditionally believed to have been constructed by the Scindias in recognition of this event.

The Mukundaraj Samadhi is located approximately 3.2 km from Ambejogai, in the Balaghat hills of Beed district. It marks the final resting place of Mukundraj, widely regarded as one of the earliest Marathi poets and a foundational figure in the region’s spiritual and philosophical traditions. The site, nestled in the valley named after him, continues to attract pilgrims and scholars alike.

Mukundraj is best known for his work Vivekasindhu, a Marathi treatise on Advaita Vedanta, which is considered to be among the oldest texts written in Marathi. His contribution to Marathi literature and spiritual thought positioned him as a major influence on later sant-poets, including Sant Dnyaneshwar.

Local tradition holds that Sant Dnyaneshwar himself visited the site and offered homage at the samadhi, which is marked by a symbolic paduka (footprint). This association has further elevated the site’s significance within the regional devotional landscape.

The Parli Vaijnath Mandir is located in Parli and is regarded to be one of the twelve Jyotirlingas. Believed to stand on an elevated mound, the mandir’s earliest structures are dated to the 12th century, with later restorations carried out by Rani Ahilyabai Holkar. The Lingam housed here is made of Shaligram stone, a material considered sacred in both Vaishnav and Shaivite traditions.

There are two notable traditions associated with how the Jyotirling came to be established at Parli. One account, often cited in local retellings, involves Ravan, who was granted a Lingam by Bhagwan Shiv under the condition that it not be placed on the ground. During his journey, he handed it to a Brahmin named Kukkutya, who, unable to bear its weight, set it down, causing it to become fixed at Parli.

Another tradition, equally fascinating, connects the site to the Amrit Manthan, the churning of the ocean. In this version, the nectar of immortality was hidden inside a Shivling to protect it from the Asurs. When they attempted to seize it, flames are said to have emerged from the Lingam, while Amrit flowed when touched by the Devtas. These associations, interestingly, form the basis for the Devta’s alternate names, Amriteshwar and Dhanvantari.

There is a very distinctive ritual that is practiced in the mandir. It follows the Hari-Hara tradition, meaning that both Bhagwan Vishnu (Hari) and Bhagwan Shiv (Hara) are worshipped here. Interestingly, Tulsi leaves, typically associated with Vishnu, are offered to Shiv, while Bel leaves, traditionally offered to Shiv, are placed before Vishnu.

The mandir is also considered an important tirth kshetra, drawing devotees throughout the year. Festivals such as Maha Shivaratri (Feb–Mar), Chaitra Padva (Mar–Apr), Tripuri Purnima (Nov), and Vaikunth Chaturdashi (Nov–Dec) are celebrated with great significance.

The Sakleshwar Mandir, also locally referred to as the Bara Khamba Mandir, is located on the outskirts of Ambejogai in Beed district. Dedicated to Bhagwan Shiv, the mandir is among the few surviving architectural remains linked to the Yadava period. Once overgrown and largely forgotten, the site has gained renewed attention in recent years through excavation efforts and local preservation campaigns.

The earliest known reference to the Sakleshwar Mandir appears in a Nagari-script Sanskrit inscription dated to 1228 CE. The inscription records donations made by General Kholeshvara, a military commander under King Singhana of the Seuna Yadava dynasty. It identifies Kholeshvara as a patron of the mandir and offers insight into the mandir-building activity under Singhana’s reign.

The mandir is particularly known for its twelve intricately carved stone pillars, which support its outer sabha mandap and give the site its local name, Bara Khamba. Each pillar is detailed with ornamental carving, representing the high level of craftsmanship associated with Yadava-era architecture.

Though long known to local communities, the mandir remained in ruins and under-documented until recent archaeological interest revived efforts to understand and conserve the site. In 2017, news reports noted the slow pace of excavation work. However, in 2024, the Archaeology Department announced the discovery of two additional mandir bases in the area, expanding the known footprint of the site.

The local community has played a consistent role in protecting the site, with hopes that future restoration may enhance tourism and heritage awareness in the region.

The Shivleni Caves, also known as Ambajogai Caves or Hattikhana, are located in the town of Ambajogai in Beed district. Dating back to the 11th century, these rock-cut caves are believed to have been created during the reign of King Udayaditya of the Paramara dynasty. They remain one of the most significant early medieval cave complexes in the region.

The site is architecturally notable. Interestingly, some accounts suggest that Shivleni may represent an early phase of rock-cut experimentation, possibly even preceding more elaborate sites like Ajanta and Ellora. It is also said that the project was eventually abandoned due to the extreme hardness of the stone, leaving the caves in an incomplete state.

Despite this, the surviving elements of the complex are striking. At the entrance once stood four life-sized elephant sculptures, from which the name Hattikhana, meaning “Elephant House,” is derived. Though only three remain today, their scale and detail continue to stand out.

Inside, the cave features reliefs of Shiv in his Tandava pose, scenes from Shivalila, and figures of the Saptamatrikas. One particularly unusual motif is a sculpted cock, tied to a story that continues to shape the cave’s identity.

According to local tradition, Amba, a princess from Aparanta (present-day Konkan), was meant to marry Parli Vaijnath. A rooster’s crow marked the end of the auspicious time, and the wedding was called off. Rather than return home, Amba chose to remain in Ambajogai and is said to have taken shelter in these caves. The site is still referred to by some as ‘Jogai-chi Maher,’ Jogai’s maternal home, anchoring it in both story and memory.

The Shri Kshetra Machhindranath Samadhi Mandir is located in Sawargaon, a village in Ashti taluka, Beed district. It is considered one of the most significant Nath sites in the region and is dedicated to Machhindranath, a revered figure in the Navnath Sampradaya. He is notably regarded as the first Nathacharya (spiritual teacher of the Nath tradition) and is associated with early Kaula doctrine (a tantric philosophy) and Hatha Yoga. The site marks what is believed to be the Sanjeevan Samadhi of Machhindranath.

Each year, it is ceremonially opened on the eve of Gudi Padwa, drawing large numbers of devotees. His birth anniversary, observed on Rishi Panchami, is commemorated with rituals held at Machhindranath Gad, also in Sawargaon.

Among the key rituals is the ceremonial bathing of the samadhi with Ganga water, carried by Kavadi bearers from across the region. Only men who undergo ritual cleansing are permitted to enter the sanctum on that night.

Behind the samadhi is a shrine dedicated to Dhondai Devi, who is locally believed to be the sister of Machhindranath and the guardian of the site. Her presence forms an integral part of the tirtha yatra, with many devotees offering prayers at both shrines during their visit.

The Tomb of Muhammad Bin Tughluq’s Tooth is located on a hill near the village of Karjani, in the southern part of Beed district. According to the colonial district Gazetteer (1909), Sultan Muhammad bin Tughluq lost a tooth at this site during a visit to the region and ordered its ceremonial burial. A tomb was subsequently constructed to mark the event.

The structure marks an unusual episode in the life of the Sultan and is one of the only known sites in India associated with his physical remains, the other being his mausoleum in Tughlaqabad, Delhi. Unfortunately, today, the tomb remains standing but is in a state of significant disrepair.

The Yogeshwari Mandir, located in Ambajogai, is one of the most important Devi mandirs in Beed district. Dedicated to Yogeshwari, another form of Durga, the Devi is considered the kuldevi of many Konkanastha Brahmin families, especially across Mumbai, Pune, Ratnagiri, and Goa.

The current structure, estimated to be around 250 years old, was built in the Hemadpanthi style and likely stands atop the remnants of an older shrine. It features detailed carvings on its shikhara and surrounding towers, with depictions of various devtas and devis.

A very distinctive ritual here involves the offering of tambul (crushed leaf preparation). The mandir continues to be an active site for yatra, with daily and annual visits from devotees across the state.