Tuljapur Ganagapur Pandharpur Darshan

Sri Kshetra Gangapur, One of the most famous Dattatreya Peethas, is associated with Sri Narasimha Sarasvati Swami, an incarnation of Lord Dattatreya. It stands on the bank of the river Bhima in Afzalpur taluka in Gulbarga district of Karnataka. This Nirguna Math is adorned with the Nirguna Padukas. The water of the rivers Bhima and Amaraja, especially at the spot of their confluence, are considered extremely holy and called as” Bhima-Amarja Sangam.

Shreeguru has been blessing his devotees with his divine acts on countless occasions. The aspirations of Datta devotees who worship him at Ganagapur ksehtra with true love, faith and dedication will be fulfilled. The miraculous experiences of such will ever remain hidden in the devotees own hearts. This is true even today also and devotees are getting experiences of Lord Datta’s present at Ganagapur kshetra. Mentally retarded people, the people who are suffering from chronic deceases are coming to this place and getting cured from their sad feelings. The trouble of spirits and ghosts vanishes and one can get peace of mind with the darshan of Swamy padukas at this kshetra.

There are eight teerthas along the banks of Bhima River from Sangam to Kalleshwar, those are First is Bhima Amarja Sangam Shatakula Teerth teertha- It is like Triveni Sangam of Prayaga and Bath in this teertha Prevents Diseases and Untimely Death Near the Aswatha Tree is Narasimha Teertha – Bath in this Teerth and then worshipping Sangameshwara is like Worshipping Shrishailya Mallikarjuna and this fulfills ones Wishes Northwards is Bhagirathi teertha- Bath in this Teerth is as holy as Bath in Manikarnika Kund at Kashi Eastwards to it is the PapaVinasini Teertha – Bath in this Teerth Destroys all the Sins Eastwards to it is the Koti Teertha – Bath in this Teerth is like taking bath in all the Teerth of Jambu Dweepa Eastwards to it is Rudrapada Teertha – Bath in this teerth is equivalent to a Bath in Gaya Eastward to it is Chakrashwar Teertha –Bath in this teerth is Even More Holy than the Bath in Dwaraka And Manmatha teertha at Kalleshwara – Bath in this Teerth and then worshipping Kalleshwara is like taking bath in Gokarna Teerth and worshipping Mahabaleshwara.

Shri Dattatreya is a very ancient incarnation, highly venerated through the ages. Dattatreya – a Universal Guru manifested in the recess of time of ‘Kaliyug’, when humanity had gone far from its pristine state and steeped into threshold of a time when all kinds of vices had already taken root, and the pious souls made fervent appealed for the salvage of the mankind surging forward in manifold way. He had descended on this earth to establish ‘Satya’ (the Universal Truth), ‘Rta’ (the Cosmic Order), Dharma’, (the perennial principles), in all its entirety.

Seer Atri was one of such Seers who had ‘seen’ and experienced the Brahman, the eternal Wisdom. To him was born a son, the product of the Grace or the Divine Will, which was the manifestation of all three Primal Energies of Brahma, Vishnu and Shiva. He was ordained with the three energies; He came to have the concentrated wisdom of the three God-heads or symbolically three heads. The three heads signified as Brahma:‘Tejas’ personified, Vishnu:‘Ojas’ personified, Shiva: ‘Tapas’ personified. Under these heads, illumination of knowledge, vigorosity of action and stringency of penance were represented as three aspects or state of being of the same.

Birth: Dattatreya had descended into the realm of world as progeny of Atri and Anusuya, a sage couple of the Vedic age. Anusuya became very famous for her devotion to her husband. She was the embodiment of chastity. Such was her spiritual power that hard, uneven earth turned soft and smooth for her as she walked about. This pious woman induced jealousy and envy in others, however, and the three Gods decided to prove these doubting elements how wrong they were.

They transformed themselves into mendicants, approached the hermitage of sage Atri and begged for alms. At that time sage Atri was away at the river offering his daily oblations. Anusuya came out and offered food to them. They made a strange request; the food is prepared and served to them by Anusuya, in the nude. In the Indian tradition any ‘athithi’ (guest) cannot be turned away, as they are considered to be an aspect of God. Hence she was placed in a dilemma. She smiled to herself and reflected thus: ‘I am totally purified by the long association with the holy sage Atri. What harm can the god of lust ever do to me?         So I do fear nothing. As they have sought food from my hands, I look upon them as my own children and not as strangers and grown up men!’ Her thoughts – the thoughts of a pious and chaste person – instantly became reality; the elderly guests became babies!

Sage Atri on his return to the hermitage saw his wife Anusuya fondling three babies. Anusuya said “These children are the gift of God to us who have been childless so far”. Sage Atri was overjoyed and named them Datta, which means ‘given’. At this the three Gods reverted to their real forms and disclosed the truth. They extolled the power of chastity and purity of Anusuya which vanquished the combined and colossal powers of all three of them. Sage Atri and Anusuya prayed that they should remain as their sons. They consented and the three Gods merged into one body.

This is how Shri Dattatreya incarnated and is known as Gurudeva Datta – the Guru of all Gurus.

Ganagapura is a kshetra (place of pilgrimage) associated with Sri Narasimha Saraswati Swami, the second incarnation of Dattatreya. According to the book Shri GuruCharitra, he promised that he would abide forever at Ganagapura. In the morning, he would bathe at the confluence of the Bhima and Amarja rivers. At midday, he would go through the village asking for bhiksha (alms of food), and accept pooja offerings in the form of Nirguna Paduka at the temple. Devotees believe that by bathing at the confluence between 3.30 am to 4.30 am (brahma muhurtham ), studying the Shri GuruCharita book for 7 days (sapthaha, the chapters would be spread across 7 days) at the odumbara tree ( Fig tree) at the confluence, by begging (Maadhukari) from at least five houses for 7 days in Ganagapura, and by offering Paduka Pooja at the temple, they can experience the living presence (darśana) of Sri Narasimha Saraswati Swami, and be freed from sins and granted wishes.

Pandharpur is 76 km from Solapur, 136 km from Sangli, 210 km from Pune and 360 km from Mumbai. Pandharpur possess good connectivity with rest of Maharashtra, Karnataka and Telangana by road. MSRTC bus station is located in the central part of city and at just 1 km distance from Shri Vitthala-Rukmini Temple. Direct services to almost all parts of Maharashtra are available with highest frequency to the cities of Solapur, Sangli and Pune. When it comes to other states, daily buses are available to different parts of Karnataka (mostly north Karnataka) and Hyderabad. Apart from this many private bus services operate daily between Pandharpur to Pune and Pandharpur to Sangli.
Pandharpur is a well-known pilgrimage town, on the banks of Candrabhagā River, near Solapur city in Solapur District, Maharashtra, India. Its administrative area is one of eleven tehsils in the District, and it is an electoral constituency of the state legislative assembly (vidhan sabha).The Vithoba temple attracts about a million Hindu pilgrims during the major yātrā (pilgrimage) in Ashadha (June–July).
A small temple of Śri Vitthala-Rukmini is also located, which is as old as the main Vitthala-Rukmini Mandir, in Isbavi area of Pandharpur known as Wakhari Va Korti Devalayas and also known as Visava Mandir. The Bhakti Saint, Chaitanya Mahaprabhu, is said to have spent a period of 7 days in city at the Vithobha Temple. It is said that the deity Vithoba has been worshipped by many saints of Maharashtra. Sant Dnyaneshwar, Sant Tukārām, Sant Nāmdev, Sant Eknāth, Sant Nivruttināth, Sant Muktābai, Sant Chokhāmel̥ā, Sant Savatā Māli, Sant Narhari Sonār, Sant Gorā Kumbhār, Sant Meerā Bai and Sant Gajānan Mahāraj are a few of those prominent saints.
he oldest mention of Pandharpur is from 516 CE from Rashtrakuta era copper plate inscription. Yadava Kings in 11th and 12 the century gave numerous donations to the temple as evident from the inscriptions.
In the era of Adilshahi, most of the town was destroyed by Afzal Khan to hurt the religious sentiment of Shivaji. Saints from all across Maharashtra still gathered here for annual pilgrimage and thus Pandharpur became the heart of the devotional movement which laid to the social-religious reform. This resulted in new social synthesis which later paved the foundation of Maratha Empire.In the second half of the 18th century under the Marathas the temple and town was rebuilt under the Peshwas of Pune, Scindia of Gwailor and Holkar of Indore.
Mahadwar
Mahadwar is main locality in the city and a market place. Mahadwar leads to main ghāt of Pandharpur that is “Mahadwar ghat”. There is temple of Bhakta Pundalika on the ghāt.
It is said that Krishna came to Pandharpur to meet his disciple Bhakta Pundalīka who was busy serving his parents that time .He offered brick called viṭ in maraṭhi to Krishna and requested him to wait standing on the brick for some time till he attends his parents. The same Krishna is standing on the brick for last 28 yuga and thus is also knows as Vitthala. So in ārati of vitthal it is mentioned “yuge atṭhāvis (28), viṭhevari ubhā”.
Significance
There are other many ancient scriptures which elaborate the importance of Vitthala.
Chandogya Upanishad : The fourth chapter of the Chandogya Upanishad, has one of the source of the ancient tradition of Shri Vitthala’s worship. It contains the story of King Janśhruti who mentions about his visit to Pandharpur when he was on the way to search for Raikva. He remarks that ” He arrived at the location where the god “Vitthala,” who is simply a reincarnation of Vishnu, was located on the bank of the river Bhimā. The name of this pilgrimage is Bindutirth, and the name of the local deity is Bindumādhav. There the God who gives the blessings of material and spiritual prosperity still lives.”
Pandharpur Streets
Padma Purana : The meaning of Pānduranga or Viṭthala is explained in Varāha samhitā of Padma Purana. Devrishi Nārada narrates to Ādiśeṣa about arrival of Pānduranga in Pandharpur, It explains the background and significance of Vitthala’s brick-standing at Pandharpur and origin of the Bhima River. Additionally, it provides information on Pandharpur’s different gods and deities. Neera Narasinḥpur is as holy as Prayāga , Korti or Vishnupad is as holy as Gayā, and Pandharpur is as holy as Kāśī. Therefore, a trip to Pandharpur could result in the blessings of the pilgrimage to these three locations. This is where Gaya śhraddha and Kāshi yātra rituals can be carried out.
Pundalik
Skanda Purana : Shiva narrates to Pārvati, “This place is spiritually fruitful three times more than Puṣhkara , six times more than Kedārnāth, ten times more than Vārānasi and many more times than Śriśaila. Performing Yātra, Vāri, and Dān have great merit at this place.
Pilgrims bathing in the Chandrabhaga river at Pandharpur
There are four gates on the outside and inside of this building. Only via these gates may a person enter a city and they must bend their heads to the deity of these revered gates. Goddess Sarasvati is to the east, Siddheshvar of Machanoor is to the south, Bhuvaneshvar is to the west, and Mahiśhāsūrmardini is to the north at the internal gate. To the east of the exterior gates are Trivikarms of Ter, Koteshvar of Krishnatir Shorpalaya Kśhetra, Mahālakśhmī of Kolhāpur and Narsinḥa of Neera narasinhapur.
Vishnu is regarded to reside here with his nine celestial attributes. Vimalā, Uttkarshani, Dyan, Kriyā, Yoga, Pavi, Satyā, Eshana, and Anugraha are the names of those nine powers. Garuḍh (the eagle) stands in front of the Pānduranga statue, with Brahmā and Sanakadika to its right and the eleven Rudras and Shiva to its left. All of the gods, including Indra, are applauding Panduranga from behind the idol.

This ancient text goes into detail about the importance and advantages of various temple rituals, including taking refuge in the temple’s shadow, performing Pānduranga darshan, praising Panduranga in front of him, dancing in the rangshala, visiting the temple for darshan during dhupārti, cleaning the temple grounds, etc.The text clarifies the significance of the Pandharpur shrines Kundal Tirtha and Padma Tirtha.
Balarāma also arrived and served the deity, along with Dhaumya Rishi and Yudhiṣhṭhira and all of his brothers. In Pandharpur, Rukmini served the deity and gave birth to Pradyumna. The effects of the river Bhima’s entry into Pandhari, Pandhari’s protector Shri Bhairava, the devotee Muktakeshi’s meditation, and her acceptance by God are all detailed in this scripture.
Demographics
According to the 2011 census of India, Pandharpur had a population of 98,000. Males constituted 52% of the population and females, 48%. 71% of the population was literate; 78% males and 64% females.
Marathi is the official and main language of people.
It is a major holy place in Maharashtra and it is also called South Kashi (Dakshin Kashi) in Maharashtra. It is famous for the Lord Vitthala temple situated on the bank of Bhima river. Bhima river is also known as Chandrabhaga as it takes shape like crescent moon near the town. There are 4 yatra’s (wari- gathering of pilgrims/devotees) per year, Chaitri, Ashadhi, Kartiki and Maghi, of which Ashadhi and Kartiki are the main yatra’s. Devotees comes from all over Maharashtra, Karnataka and some part of Tamil NaduThey usually come walking hundreds of miles, all the way from their hometown.

Tulja bhavani temple at tuljapur, solapur – the temple is devoted to goddess bhavani. the temple is worshipped by many royal families of Maharashtra. even Shivaji Maharaj used to come to this temple and worship ma. it is believed that maa gave him a sword – ‘the Bhawani sword’ for success in his expeditions. no wonder, how adverse was the situation… shiva ji maharaj always used to win the battle. it seems he has the protection of bhavani ma who is worshipped by warriors as she gives courage to fight.
in this temple complex, the temple trust sells the maa sarees as prasad. these are those sarees which devotees offer to maa and the priest had put the sarees on maa idol. while doing parikrama you will see many small temples of yamai devi, jejuri khandoba and few more temples.
the temple is situated around 45 km from solapur in tuljapur in osmanabad district. swami samarth ashram is 40 km from solapur in akkalkot (opposite direction to bhavani ma temple). two more temple you should visit in solapur is siddheshwar temple and ravensiddheshwar temple. parli vaijnath jyotirlinga is around 178 km from solapur. so from solapur go to tulja bhavani temple, then proceed to visit nanded gurudwara and then proceed to renuka ma temple in mahur. if you take little diverion in between then you can visit parli vaijnath jyotirlinga.
Tulja Bhavani Temple (Marathi: श्री क्षेत्र तुळजा भवानी देवस्थान) is a Hindu temple dedicated to goddess Bhavani (goddess Parvati), also referred to as Durga and Sati. It is located in Tuljapur in Dharashiv district of Maharashtra, India, and is considered as one of the 51 Shakti Pithas. It is situated 45 km from Solapur. The temple was built in 12th century CE by Maratha Mahamandaleshwara Māradadeva of the Kadamb dynasty. The management and priestly rights of the temple are held by the Palikar Bhope clan, the descendants of Māradadeva. Goddess Tulja Bhavani is known by the names Tulaja, Turaja, Tvarita, Durga, Parvati, Tripura Sundari ,Bhagawati,Amba (Mother of the Vedas) and Jagadambaa (Mother of the Universe) in different regions.
Background
Tulja Bhavani is a form of goddess Parvati, who is worshipped in Maharashtra, Gujarat and also by people of Telangana, Northern Karnataka, and Nepal.[2] “Bhavani” literally translates to “giver of life”, meaning the power of nature or the source of creative energy. She is considered to be a mother who provides to her devotees and also plays the role of dispensing justice by killing Asuras.[citation needed]

Shivaji, the founder of the Maratha kingdom, was reputed to frequently visit this temple to seek blessings.[citation needed] The history of the temple dates back to the days of ‘ Skanda Purana ‘ as it finds a mention in that holy script. According to the epic story, there was a sage “Kardam” and his consort “Anubhuthi’ with an infant, in this area. After his death his wife “Anubhuthi” performed a penance for goddess in the name of Bhavani on the banks of the river “Mandakini” to look after her child. There was a demon (Rakshasa) by name “Kukur” who tortured her. Then Goddess Bhavani rescued Anubhuthi and killed the demon. The goddess on the prayer of her pet devotee settled on the hill of “Bala Ghat”. Since then the Mother Goddess came to be called as Bhavani of Tuljapur or Tulja Bhavani.[citation needed]

Mother Goddess Bhavani temple is the place where Chhatrapati Shivaji was blessed by Matha Bhavani.[citation needed] It is situated at Tuljapur as such it is popularly known as Tulja Bhavani Temple in many districts of Maharashtra. It is one of the 51 Shakti Peetas attributed to Goddess Parvati. The second among the ‘Shaktipeetas’ is Goddess Bhavani at Tuljapur. Bhavani is one who gives life and source of original power.

Swamy Samarth a great philosophical mentor, divine master, guru and Saint, lived here few centuries back and done years of meditation under a Banyan tree adjacent to which he was cremated after his passed away. This place will be worshipping as most holy place and devotees believe strongly that their prayers in front of Swamy Samartha’s temple abode will be fulfilled by Swamy’s spiritual soul power.
Beautiful arrangements by temple maintaining authorities like wash rooms, shoe storage, water, distributing Prasad ( holy food offering to devotees) etc.
A dias for cultural programs arranged inside temple premises next to Banyan tree.
A must visit place for every Indian philosophical mentor places explorer tourists.
Swami Samarth Maharaj also known as Akkalkot Swami Maharaj is the another incarnation of Lord Dattatreya in this Kaliyuga. His existence in physical form is dated in the nineteenth century AD.

Maharaj first appeared at Akkalkot on a Wednesday around the September�October period in the year 1856 AD near Khandoba Mandir. He stayed in Akkalkot for close to twenty two years. Like all other Datta avatars, his parentage, name, native place, etc., remain obscure to this day.

On the evening of a Tuesday in the month of April 1878, Swami requested his disciples to take him to the Banyan Tree when amidst the singing of Bhajans (Songs in the praise of Lord) Swami sitting in the Padmasana (yogic posture) attained Samadhi.