Alandi, situated at coordinates 18⁰40’37.10” N and 73⁰53’48.32” E, is renowned for the samādhi of Saint Jñāneśvara. This revered spot is nestled on the banks of the Indrayani River, approximately 21 km north of Pune City. A cherished tradition was born out of Jñāneśvara’s legacy: the practice of carrying his Pādukās in a Pālakhī (palanquin) procession from Alandi to Pandharpur and back. This procession has morphed into a significant event, with the Pālakhī fair taking place twice annually – in the months of Āṣāḍha and Kārtika. Furthermore, on Vadya Ekādaśī each month, devotees flock to the temples to pay their respects.

Historical records denote that Jñāneśvara entered samādhi in Alandi in the year 1296 CE. This event is corroborated by the abhaṅgas of several renowned figures, including Nāmadeva, Visobā Khecara, Cokhāmeḷā, and Janābāī herself (as cited by Ranade, 1933). Jñāneśvara's initiation into the Nātha sampradāya was under the guidance of his elder brother, Nivṛttinātha, who was a disciple of the eminent Gahininātha. This rich lineage transformed Alandi into a pivotal hub for the Nātha sampradāya. Today, Alandi's landscape is dotted with ample traces of the Nātha traditions.

Jñāneśvara samadhi temple complex.

Jñāneśvara Temple complex: The temple complex in Alandi houses several significant structures, including the Siddheśvara temple, Jñāneśvara samādhi, Viṭṭhala-Rukmiṇī maṇḍapa, Nāgpurkar maṇḍapa, the revered Ajāna tree, Golden Peepal, Bhojaliṅga kākā temple, and the samādhis of Nātha yogīs. The Siddheśvara temple, being the oldest in the area, stands beside the 2.5 square meter samādhi, which is adjacent to the 7 square meter temple.Shri Ambekar-Deshpande from Purandar (Saswad) constructed a temple on the samādhi around 1750 CE, in a location called Gābhārā. As various devotees subsequently erected multiple structures, the layout appears somewhat haphazard.

The Paṅkhā maṇḍapa was constructed about 200 years ago, while the centrally placed Kārañjā maṇḍapa once housed a fountain, initially built by the Peśvās in 1759 CE. In 1707 CE, Ramachandra Malhar Shenavi, a minister to the Scindia (Śinde) Prince, built the Vīṇā maṇḍapa, spanning approximately 10 square meters. This maṇḍapa resonates with the continuous strumming of the vīṇā. Behind the samādhi is the Muktābāī temple. Along the complex's north-south axis lie the Muktābāī temple, samādhi, Paṅkhā maṇḍapa, Kārañjā Daravājā, and Vīṇā maṇḍapa. The Nāgpurkar and Gaṇeśa maṇḍapas are to the east, and the Suvarṇa Piṃpaḷa (golden peepal) is to the west. The Ajāna tree has long stood as a spiritual sentinel over the shrine, drawing readers of Jñāneśvarī to seek its shade. Legend holds that Saint Ekanātha, who visited Alandi three centuries after Saint Jñāneśvara, removed a tree causing harm to the saint's statue.

From a distance, the temple complex presents a captivating silhouette, especially when mirrored in the waters of the Indrayani River. Noteworthy are the temple's gates, built by various patrons, with a recent concrete gate causing damage to the original. The Peśva, Balaji Bajirao, constructed the fortifying wall and ‘Pāna Daravājā’ in 1750 CE, exemplifying Marāṭhā architectural grandeur.To preserve this skyline, it is better to prohibit tall concrete structures in Alandi and near the ghats.

Indrayani River

Siddhabeta

Matha of Hariharendra Swami

The inscription of 1217 CE

Bhinta (wall)

Natha presence in Alandi:  Within the temple complex in Alandi, two notable samādhi temples are dedicated to the Nātha ascetics: Kesarīnātha and Lakṣmaṇanātha. Kesarīnātha, a disciple from the 17th-18th century, was tutored by Nātha Yogī Udbodhanātha of Paithan and is held in special reverence. Additionally, the complex houses four medieval mausoleums, one of which bears an inscription from 1217 C.E. Historian Rajwade posits that these tombs are connected to the Nātha cult, primarily because they are located within the monastery's precincts (Rajwade, 1908). Conversely, Tulpule speculates the inscribed tomb might belong to a Satī (Tulpule, 1963:114). While the inscription's interpretation and the tomb's identity remain debated, Alandi's historical reputation as a prominent Siddha center suggests that these tombs might belong to the Nātha-Siddhas or the Nātha cult's householders. The Nātha tradition indeed encompasses a segment of householders.

Close to the revered Siddhabet in Alandi lies another Nātha center dedicated to Aḍabaṅganātha at Dudulgaon. Aḍabaṅganātha, occasionally regarded as one of the 'Navanāthas,' is believed to have taken samādhi in this locale. This samādhi, featuring minimalist architecture, hails from the 14th-15th centuries and comes with an associated land grant.

Furthermore, Alandi serves as a pivotal center and resting stop for the Navanātha Jhuṇḍī Yātrā. The Jhuṇḍī tradition is deeply rooted in antiquity. To this day, numerous Nātha ascetics actively partake in the annual Vārī, a religious procession that commences in Alandi and concludes in Pandharpur..

Nātha Maṭhas in Alandi: In present days, there are four modern monasteries associated with the Nātha cult in Alandi. These are the Narsiṃha Sarasvatī maṭha, Cauraṅgīnātha maṭha, Tejanātha maṭha, Śāntinātha maṭha, and Mastanātha āśrama. Currently, the Śāntinātha monastery is the most prominent, boasting a robust teacher-disciple tradition over 300 years old. This monastery is affiliated with the Satanāthi sub-branch of the Nātha cult. In 1985, Śāntinātha established this seat (gaddī) here. The monastery's lineage is proclaimed as Ādinātha – Matsyendranātha – Gorakhanātha – Satanātha – Vaitaraṇīnātha – Somanātha – Rāmanātha – Oṃkāranātha – Śāntinātha – Śaṅkhanātha.

Śaṅkhanātha, the mahant of Śāntinātha maṭha, informed about the Navanātha Jhuṇḍī Mahāyātrā (a grand pilgrimage troop of Navanātha and his followers) of the Nātha cult. Following every Kuṃbhameḷā held at Nashik, their journey commences from Trimbakeshvar to Kadali in the Śrāvaṇa month (July-August) to mark Nāgapañcamī. After Nāgapañcamī, the procession moves to Kāḷārāma Mandir in Nashik and remains there for a month. The Yātra takes six months to reach Kadali, culminating on Mahāśivarātrī in the Māgha month. By the Bhādrapada month, it arrives in Alandi. In Alandi, the Mahant presented old photographs of this Jhuṇḍī, showing its last resting place. During Daśehrā, the Yātra progresses to the Someśvara temple near Mandai in Pune city, where it stays for ten days. Mahant Śaṅkhanātha has been personally providing mādhukarī (meals) to 250 students for the past 25 years, supported by donors, and has also founded a new maṭha in Man, near Pune city.

Another significant maṭha is the Cauraṅginātha Maṭha, established in 1954. It's the oldest active maṭha in Alandi today. Located near Dhok Maharaj Bungalow on Pradakshina Road in Alandi, this maṭha has ties to the Cauraṅginātha of Kedgaon, its founder. During my visit, a Darśanī sādhū, a disciple of Cauraṅginātha, was attending to the maṭha. The maṭha is modest, occupying the ground floor of a two-story building. Notably, I saw a 100-year-old rare image of Gorakhanātha. A resident of the maṭha mentioned it was originally from Nepal. Items like the Nātha Gaddī, old photographs, chillum, and musical instruments are displayed prominently.

Concluding Remarks: The samādhi temple complex dedicated to Saint Jñāneśvara houses a Śiva shrine, which is also revered by the Nātha saṃpradāya. The shrine dedicated to Saint Jñāneśvara is believed to have been constructed around 300 years ago. Historically, Alandi was known as 'Siddhabeṭa', translating to 'Island of the Siddhas'. This name underscores the connection between the Siddhas, Nāthas, and Alandi. Additionally, there is a temple dedicated to Bhairavanātha located close to Saint Jñāneśvara’s shrine. Bhairavanātha is a significant deity venerated by the Nātha saṃpradāya. Structures like the Siddheśvara temple, the samādhi, and other adjacent buildings stand as living testaments to the era of Jñāneśvara. It is imperative that we preserve them in their original architectural forms.