Alandi has a long history but gained prominence in the 13th century whenDnyaneshwar (1275–1296) decided to entomb, otherwise known assanjeevan samadhi, himself in asamadhi, a form of shrine, under the then existing Siddheshwar temple complex in 1296.[4][5]A temple was built over the Samadhi by Ambekar Deshpande in around 1580–1600. Further additions to the temple were made during theMaratha Empire era by Maratha nobles and thePeshwa.[6][7] In 1778, Alandi was granted toMahadji Shinde, the powerful Maratha statesman of theMaratha confederacy at that time, by the Peshwa. For two decades after that, theShinde family were the main sponsors of various renovations of the temple.[8]
In the 1820s, Haibatrao Buva Arphalkar Pawar, acourtier of theScindia of Gwalior, started the modern Palkhi tradition of carrying thepaduka (replica silver sandals) of Dnyaneshwar toPandharpur during the annualWari. Haibatraobuva was laid to rest under the first step of the temple complex per his will.[4]
Despite being a small town, it was granted municipal status during the earlyBritish Raj. The council would raise revenue through levying a tax on pilgrims which used to number around 50,000 at the end of 19th century.[9]
In 2011, Alandi had a population of 28,576. Males constitute 56% of the population and females 44%.[11] Thelingua franca isMarathi. Alandi has an average literacy rate of 73% (82% of the males, 68% of females), which is lower than the national average of 74.04%. 13% of the population is under 6 years of age. Allcastes are represented in the town census. The closely related Maratha clans, Kurhade-Patil and Ghundare-Patil, dominate the civic life of the town.
Traditionally, many Hindu widows have come to reside in places of pilgrimage such as Pandharpur and Alandi.[12]
Alandi has a Municipal council with a directly elected as Mayor (Nagaradhyaksha). In the 2016 election to the council, The BJP candidate Vaijayanti Umergekar-Kamble was elected mayor by defeating the Shiv sena candidate, Bhagyashree Randhwe. The BJP holds majority in the 18 member town council.[13]
Samadhi of Dnyaneshwar with idols of Vitthal and Rukmini at the back
Alandi is a well known place of pilgrimage for HinduMarathi people because of the town's association withDnyaneshwar. His devotees believe that he is still alive.[15][16][17] A temple complex was built at Dnyaneshwar's samadhi and is visited by pilgrims, especially those of theVarkari sect. TheEkadashi of the dark half of each month attracts 60–70 thousand pilgrims to the town.[18]
Sandals (paduka) of Sant Dnyaneshwar being carried in a palkhi on their way from Alandi to Pandharpur on the annual pilgrimage (Pandharpur vari)
Every year, the Paduka (symbolic sandals) of Dnyaneshwar go on a 21-dayPalkhi from Alandi to reachPandharpur onAshadhi Ekadashi (June or July in theGregorian calendar).[19] The Palkhi procession is joined by hundreds of thousand of Varkari devotees for the 223 km journey.[20][21][22]
The biggest festival in Alandi is held every year onKartika Vadya Ekadashi (the eleventh day of the dark fortnight of the Hindu month ofKartik in the Shalivana Shaka calendar). The festival falls close to the day Dnyaneshwar entered Samadhi. This festival oryatra is attended by pilgrims and has a significant economic impact for the local population.[23][24]
Bathing in theIndrayani River has special significance for pilgrims to Alandi. However, the river is heavily polluted because of sewage discharge by towns along its course and contains high amount ofFecal coliform.[25]
Being a pilgrim center, the stretch of Indrayani River at Alandi, by tradition, has been designated a sanctuary and no fishing takes place. This acts as a sanctuary for river fish such as the Deccan Mahseer.[26]
Dnyaneshwari Mandir – a modern multi story temple of the Govind Maharaj organization.
Narsimha Saraswati Math – west of Dnyaneshwar Samadhi Complex en route to the Dnyaneshwari Mandir.[29]
ShreeGajanan Maharaj Temple complex, south of the Dnyaneshwar Samadhi Complex
Dnyaneshwar's Wall – according to legend when the SantChangdev came to visit Dnyaneshwar on a tiger with a snake as a whip, Dnyaneshwar and his siblings went to meet him riding on a wall that moved.[30]
SantJalaram Temple: This temple was built in the 1960s with the same architectural design as the one inVirpur,Gujarat. There is also a temple ofSantoshi Mata in the same temple complex.
The town has a number of Ved Shalas that offer study of theVedas.[29]
Nearby places of historical and religious significance
The town has dozens ofdharmshalas that provide lodgings to pilgrims from their respective communities such as the Padmashali or Maheshwari.[32][33] A number of these places also have their own shrines to different deities and Varkari Sants.[34]
The economy of Alandi was historically based around its status as a place of pilgrimage. Although the major festivals in the town are held only twice a year, pilgrims from all over Maharashtra visit the place throughout the year. The needs of the pilgrims are catered for by groups of Brahmins who officiate at the samadhi, weddings, or religious services to the bereaved.[35] Vendors outside the main temple complex offer goods, such as garlands andturmeric, for worshipping at the samadhi along with religious souvenirs and books.Marathi Hindu castes such as thePadmashali have builtDharmashalas (Pilgrim rest houses) that offer accommodation to pilgrims from their castes.[36] The temple's two main festivals occur in Shaka month ofJyeshtha (late June - early July), when the Dnyaneshwar's palkhi departs for thePandharpur Wari, and in the second half of the Shaka month of Kartik (November). During these festivals, a significant percentage of local population earns income by offering accommodation, catering and other services to the pilgrims. However, a significant number residents also have negative feelings about these festivals.[37] The local Municipal council also collects pilgrim or goods tax for public health provision. A report for Pune metropolitan area in 1991 stated that because of religious nature of the place, industry will not be allowed in Alandi.[38]
Alandi is a popular wedding venue. During the Hindu wedding season, around 300-400 marriages take place daily. The weddings attract about 50-75,000 visitors per year. The numerous dharmashala in the town serve as the venues for the wedding ceremony.[39]
As a major pilgrimage center, Alandi receives millions of visitors per annum. However, the town does not have proper underground drainage system. The open storm water drains carry both the storm water and untreated sewerage to the Indrayani river.[40] Studies show that the river is highly polluted at Alandi due to local factors as well as due to activities upstream.[41]
The town also suffers from noise pollution due to the cultural and religious activities. Although the use of loudspeakers is prohibited after 10:00pm in urban areas, temples are exempted. The temple activities start by dawn for various prayers such as Bhajan, and Kirtan and continue until midnight withpublic address system. The numerous wedding ceremonies also add to noise pollution. A study performed at different locations in the town revealed noise levels exceeding those set by the Central Pollution Control Board (the Indian federal authority addressing pollution related issues).[42]
^W. Doderet (1926),The Passive Voice of the Jnanesvari, Bulletin of the School of Oriental Studies, Cambridge University Press, Vol. 4, No. 1 (1926), pp. 59–64
^Knut A. Jacobsen; Mikael Aktor; Kristina Myrvold; Irina Glushkova (27 August 2014)."Six".Objects of Worship in South Asian Religions: Forms, Practices and Meanings. Routledge. pp. 109–125.ISBN978-1-317-67595-2.
^Summary of the report of the regional plan for Pune metropolitan region, 1970–1991.[1]
^Marale, S., Mahajan, D.M., Gavali, R. and Lolage, Y., 2011. Comparative analysis ofnoise pollution in pilgrimage place from Maharashtra, India.Enrich Environ,11, pp.103-112.[2]
^Marale, S., Mahajan, D., Gavali, R. and Kumar, R., 2010. Multi criteria assessment of different temporal water quality changes causing impact on public health. International Journal of Integrative Biology, 9(3), p.123.[3]
^Marale, S., Mahajan, D.M., Gavali, R. and Lolage, Y., 2011. Comparative analysis of noise pollution in pilgrimage place from Maharashtra, India.Enrich Environ,11, pp.103-112.[4]
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