BULDHANA

Notably, the Lonar Lake is surrounded by numerous old mandirs, of which fourteen are known, with twelve of them being Shaivite Mandirs. The Daitya Sudan Mandir, in particular, is connected to the legend of Launasur, the rakshas of Lonar. There is an image of Bhagwan Vishnu, which can be found within the inner sanctum of the Mandir. There are many versions of Launasur’s legend; notably, in one, it is said that Launasur lived with his sisters at this Mandir.

The Gomukh Mandir is a historic site that lies at the rim of the Lonar Crater. Interestingly, the mandir houses a natural freshwater spring, which contrasts with the highly salty waters of the Lonar Lake. Notably, it is said that several mandirs, which surround the crater, share this unusual characteristic.

Within the mandir complex lies a kund (L. tank). The water of this kund is often referred to as “Dhar” by the devotees. Many devotees consider the water to be holy and believe that it has an eternal quality. The water source is perhaps one of the most popular aspects of the mandir; in fact, the significance of it has led many to refer to this site as the ‘Dhar Mandir.’

Lonar Lake, also known as the Lonar Crater, is a unique and rare saline lake that was formed within the basaltic (volcanic) rocks of Lonar. The lake is often admired for its mysterious and intriguing nature, and it is one of only nine known meteor crater lakes in the world. Notably, it is recognized as a National Geo-heritage Monument by the Geological Survey of India (GSI) and has gained international recognition as a designated Ramsar site.

Many scientists believe that the Lonar Crater Lake was formed over 50,000 years ago when an asteroid with a force of 200 crore tonnes struck the region. The impact resulted in a crater that spans around 1.2 kilometers in diameter and reaches a depth of 150 meters.

The lake, remarkably, holds many secrets in its waters. The most visible is its changing colors—shifting between green and pink due to unique microorganisms that make their home in its highly alkaline waters. Notably, the pH levels of the water reach around 10. Additionally, according to a Times of India article (2024), the lake is said to be “seven times saltier” than seawater.

Interestingly, there is a very intriguing local legend that attempts to explain why the water is so salty. It is said that long ago, there was a rakshas (demon) named Launasur who would terrorize the sants and residents of the village of Lonar. The residents of the village ardently prayed to the gods to protect them. Their prayers were answered one day by Bhagwan Vishnu, who came here in the form of a child called ‘Bal Vishnu.’

It is said that Launasur was killed by Bal Vishnu, who used the nails of his toe to cut through the belly of Launasur. Notably, the word Launasur is derived from the Sanskrit word for “salt,” and it is believed that after his death, his body fell into the lake, turning the water salty.

There are many extraordinary aspects to this lake, which can be seen both in folklore and scientific research. Notably, very recently, a 2019 study by IIT Mumbai researchers found that minerals in the lake’s rocks match those found in lunar samples from NASA’s first and third Apollo missions. Snehal Fernandes (2019), in her article, points out that this finding suggests the transfer of rare minerals from extraterrestrial space to the Lonar crater, showcasing how the meteor impact transformed the lake’s ecosystem.

The Ram Gaya Mandir is among the many ancient Hemadpanthi-style mandirs that encircle Lonar Lake. The Mandir is located on the western side of the lake. It is said that the Mandir could have been built by King Krishnadevraya of the Yadava dynasty, who, at the time, donated and built many mandirs within the region.

The Mandir derives its name from the belief that Bhagwan Ram resided here during his exile. There is a kund which lies near this Mandir, which is referred to by locals as the ‘Ramkund’ and the ‘Pushkar Tirtha.’ It is said that during his time here, Ram performed a ritual for his deceased father, Raja Dasharatha. Interestingly, there is a ritual that is practiced today that locals believe stems from this very story. The indigenous communities, who reside near the lake, often visit the kund to make pindas (rice balls) for their ancestors.

The Shivaji Ves Darwaja is a historic gateway located in Khamgaon City. The city was once, notably, encircled by an extensive system of fortifications, of which this gateway is said to remain as the sole surviving structure.

While the exact origins of the city’s fortifications remain unknown, several historical factors suggest possible reasons for their construction. For one, in the past, it was known that Khamgaon was a very prominent commercial center. In the 19th century itself, the city was famous for its cotton trade. In fact, it is even noted in the district Gazetteer (1971) that “in 1870, the town was said to be the largest cotton mart in India.” 

However, the commercial prominence of the city, notably, stretches even further back. What many might not know is that, during the medieval period, Khamgaon was located along an ancient trade route and was famous for its thriving silver trade.It might perhaps be, as some suggest, that the city’s ramparts and gates were constructed during this earlier era, likely to protect this flourishing commerce. During this era, remarkably, fortifications were predominantly used as an architectural approach to protect territories and trade routes. The Darwaja, whatever its origins may be, in many ways, serves as a remnant of this historical practice. 

The Shri Gajanan Maharaj Samadhi Mandir is a religious complex in Shegaon, which was built around the samadhi (final resting place) of the Sant Gajanan Maharaj. The Mandir is often referred to as the ‘Pandharpur of Vidarbha,’ with the title owing much to its prominence as a pilgrimage site.

The Mandir, which stands today, is perhaps the first that was dedicated to the Sant. It was, notably, commemorated in the presence of Gajanan Maharaj in 1908 at the same time as when the parent body of the Mandir, Shri Sant Gajanan Maharaj Sansthan was first formed. This is perhaps why, for many years, the Mandir has held a very important place for the followers of the Maharaj and attracts over lakhs of devotees every year.

Gajanan Maharaj is a Sant and is often regarded as a self-enlightened guru. He came to Shegaon at the age of 30 in 1878 and lived here until he attained Sanjeevan Samadhi (voluntary withdrawal from the physical body) in 1910. Despite being a very popular figure, much about the Sant’s life, notably, remains unknown. It is mentioned in the district Gazetteer (1976) that “as per the information given by the residents, no one has heard him speaking about his own self.” The mystery surrounding him, it is noted, made many locals regard him as a miraculous figure. 

However, there are a few interesting stories that do surround his early life. It is recorded in the district Gazetteer (1976) that some believe that the Sant “must have been the descendant of the Peshwa Nanasaheb who led the War of Independence of 1857.” According to this story, Gajanan Maharaj may have been “living in obscurity after his defeat at the hands of the British.” There is another story, which says that the Maharaj was a patriot who fought alongside the Peshwas in the Vidarbha region.

Many of the speculations of his involvement in the tumultuous political scenario at the time, as noted in the Gazetteer, are due to his association with pivotal figures such as Lokmanya Tilak and Dadasahab Kharpade, who played an important role in India’s independence movement. It is noted that Gajanan Maharaj met Lokmanya Tilak in 1907 in Akola and, after hearing of his imprisonment, “blessed the great patriot of India and prophesied that the cause for which Tilak was fighting would meet with success.” Other than these associations, what Gajanan Maharaj was most famously known for were his teachings and the many miracles that are “attributed” to him. It is said that he could cure leper “by the mere touch of his hands,” and he once also commanded a train to halt. 

Shri Balaji Mandir is a historic religious site that is situated in Deulgaon. The mandir is often referred to as the ‘Tirupati of Maharashtra’ and was originally built by Raja Jagdevrao Jadhav, the great-grandson of Lakhuji Jadhav (the grandfather of Chhatrapati Shivaji Maharaj), in the 17th century.

It is said that Raja Jagdevrao Jadhav was a devoted follower of Balaji, who is believed to be one of the ten incarnations of Bhagwan Vishnu in Hindu traditions. According to the district gazetteer (1976), Raja Jagdevrao would travel annually to Tirupati (which is believed to be the original seat of the deity) for a darshan (view and make offerings to the murti) of Balaji. Later on, as he aged, it became increasingly difficult for him to travel to Tirupati. However, his yearning to visit remained strong. According to a legend, Balaji himself appeared to Raja Jagdevrao in a dream, instructing him to find his murti in a rice bag in his storeroom. Following this, Raja Jagdevrao found the murti and ever since then, it is believed that “those who cannot afford to go to Tirupati visit this [mandir] and make… offerings.” There is another account, recorded in the district Gazetteer (1976), which says that the murti of Balaji was installed by Dev Sharma, a Brahmin, during the Puranic period.

The mandir was reconstructed in 1951, replacing an older structure that, according to the district Gazetteer (1976), resembled a grocery store. Notably, there is a very fascinating legend that is connected to the structure of the old mandir. According to the legend, Balaji is believed to reside across three locations in India. The Tirupati Mandir in Andhra Pradesh is where the Bhagwan usually resides. At Washim, he usually takes his meals, and he “has his shop at Deulgaon Raja.”

The Shri Balaji Mandir in Deulgaon hosts a major annual jatra (fair) that has been celebrated for generations. This festive occasion takes place during the Hindu month of Ashwin, which typically falls between September and October in the Gregorian calendar. The timing of this celebration holds special significance in local tradition. According to the district gazetteer (1976), it coincides with a period when the Tirupati Mandir closes its doors, from the tenth day of the bright fortnight to the fourth day of the dark fortnight of Ashwin. During this time, devotees believe that Shri Balaji himself travels from Tirupati to Deulgaon. 

Sindkhed Raja is a town that remarkably holds much significance as the birthplace of Jijabai Shahaji Bhonsale, the mother of Chhatrapati Shivaji Maharaj, who founded the Maratha Empire. The town was the seat of the powerful Jadhav family, who are, notably, described in the district colonial Gazetteer (1910) as “the family of the greatest historical interest in the district and indeed in the whole of Berar.”

The family’s rise to prominence is very fascinating. The rise, in many ways, is attributed to Lakhauji Jadhav Rao, who was the father of Jijabai. A.E. Nelson (1910) writes, “[Lakhauji] is said to have lived by tilling land under the village of Sindkhed, but his extraordinary talent and bravery raised him from his humble position and gained him the watan of the Deshmukhi of Sindkhed about [CE] 1550.” Before this, for over a century, Sindkhed was a pargana (an administrative unit that was part of the system that was introduced by the Delhi Sultanate), which “was granted as a jagir to the Kazi [an Islamic legal judge or scholar] of the town.”

It is noted that Lakhauji was a very influential figure during his time and played a significant role in supporting the cavalry of both the Ahmadnagar Sultanate and the Mughal Empire. By the 16th century, it is recorded that Lakhauji “held a jagir [estate] for the support of ten thousand horses” when he served under the Ahmadnagar Sultanate. Additionally, according to the district colonial Gazetteer, Lakhauji, in many ways, supported and contributed to the rise of Maloji, Chhatrapati Shivaji Maharaj’s grandfather.

Later, he repositioned himself in politics by realigning his support to the Mughals. Lakhauji managed 15,000 horses in their cavalry. Scholar Deepti Kumari, in her paper, “Horse Trade: An Important Aspect of the Mughal Period” (2017), writes, “The most crucial feature of the Mughal army was its cavalry.” This is because, as S. Inayat and A. Zaidi (1981), in their paper, wrote, “the Mughal army was essentially an army of cavalry.” There was a system that was put in place at the time, where the trade, maintenance, and care of horses, as historical records indicate, were given much priority. The Jadhav family’s role in supporting the cavalry, in many ways, is suggestive of the prominent position they might have enjoyed in the army of each dynasty.

There are many structures in the town that are considerably old and significant when it comes to history. Among the many attractions that the town houses is the Bhuikot Palace, where Jijabai is said to have spent her childhood.

There is an old fort in the town, which lies “half-finished” and “uncompleted.” Notably, the fort belonged to and was established by the Jadhav family. A.E. Nelson (1910), in the district colonial gazetteer, mentions a very interesting anecdote on why this fort was left “uncompleted.” The condition of the fort, in many ways, is correlated to the fall of the family from prominence. He mentions that, in 1650, an envoy from the Mughal Empire named “Murshid Ali Khan, being displeased with the reception given him by the Jadhavs, restored the jagir to the Kazi…the construction of which was stopped by this envoy.”

While Sindhkhed Raja is a town that, as illuminated above, is connected very closely to the Jadhav family, it is also, as A.E. Nelson describes, “of very considerable antiquity.” This “antiquity,” in many ways, can be seen in the several theories that surround the town’s etymology. According to one theory, mentioned in the district colonial gazetteer, the town derives its name from a king named Sinduram, “who is said to have founded it.”Another theory suggests that the town was a Siddha Kshetra (which means a village of sants) in the past. It is also noted that perhaps the name, like many other villages, is derived from the prominence of a specific geographical aspect of its locality, which, in the case of Sindkhed, is the ‘Sindi Tree.’ Whatever the case may be, these theories, to a great extent, provide a glimpse into what could be the social, cultural, and environmental history of the town.