The Gazetteers Department

Ambejogai, with a population of 17,443 in 1961 is the headquarters of the tahsil of the same name and lies in 18° 41' N and 75° 24' E. The town is cut into two halves by the river Jayanti which takes its rise in the Bhimkund tirth situated to the south of the town. It later meets the river Banaganga a little below the Mukundraj samadhi. Being situated on the Balaghat range at a height of nearly 640.08 metres (2,100 ft.) above the sea level, it enjoys a very congenial climate.

There is no definite record about the history of the town before the advent of the Yadavas of Devagiri. Some inscriptions of the Yadava period found in the environments of the town throw a good deal of light on its history and prosperity under the Yadavas. In the Yogesvari Mahatmya a reference to a certain Jain king by name Jaitrapala is to be found. The Yogesvari Mahatmya refers to him as a Yadava king. During the reign of Jaitrapala, Ambejogai enjoyed the status of a capital. In the centre of the town near Kholesvar mandir is a gadhi known as Jaitrapalaci gadhi, which during the Muhammedan rule came to be called as Sahburuz.

In all, six inscriptions have been found in the town of Ambejogai. One inscription of the time of Rastrakuta king Mahdmandalesvar Udayaditya dated in Saka 1066 speaks of the grant of the villages of Sailu, Kumbhephal, Javalganv and a few others, by the king to the Siva temple.

Ambejogai attained the height of prosperity and glory during the days of the Yadavas. With the fall of the Yadava kingdom to the Muslim conquerors from the north its importance dwindled considerably and the inscriptions that remain are the only evidence giving us information of its past glory. The inscription found in the Ganes mandir gives a detailed account of the prosperity of the town, its beautiful buildings and temples and its strong defence fortifications. It further speaks of Kholesvar, a senapati of Raja Sirighana of the Yadavas, who had made the town his headquarters. In practically all the inscriptions of the Yadava times the name of this general appears prominently. It also refers to the gifts made by Kholesvar to the Yogesvari temple. The town had good fortifications and in one of its bastions there still could be found an old temple built during the reign of Sirighana, containing an inscription dated in the year 1240.

After the defeat of the Yadavas by the Muslim invaders from the north, the town passed on successively to the Bahamanis, the Moghals, the Nizams and the Marathas. When the Nizam entered into a subsidiary alliance with the English, the latter established an army contingent at Ambejogai. During the Nizam's time, the name of the town was changed to Mominabad in 1903 A.D. by one of its tahsildars, not without the connivance of his overlord. It was again changed to Ambejogai on the formation of the Maharastra State.

Ambejogai being the headquarters of the tahsil has the offices of the tahsildar and the panchayat samiti, a court of the civil judge, junior division; a police station, a post and telegraph office and a rest house.

Even from early times Ambejogai is known as a great centre of education. The first and the foremost Marathi poet Mukundraj was born here. The saint-poet Dasopant lived and died here. Excepting Aurangabad, Ambejogai is the biggest centre of learning in the whole of Marathvada region. The Yogesvari college having the Faculties of Arts, Science and Commerce is conducted by the Yogesvari Siksan Samstha which also manages a high school and a primary school. There are five high schools including a multi-purpose high school, and quite a few primary schools. Besides there are a basic training college, a nurses' training centre, agricultural school, Sanskrt school and many other institutions imparting training in various arts, crafts and industries. There is also a montessori.

The town is well provided with medical facilities, there being a T.B. sanatorium, a mobile hospital and a general hospital. The hospital maintains an ambulance and has a co-operative store and pharmaceutical store attached to it. Besides this there are civil and veterinary dispensaries, a leprosy prevention centre and a malaria eradication centre. There is also an artificial insemination centre for animals, and sheep and poultry breeding centres.

Being a town of commercial importance, a market-yard has recently been established here. A number of co-operative societies and a nuclei of banking and trade has gradually sprung up along with the increasing commercial activity. The town owes its rising commercial activity to the good system of transport and communications which it possesses. It is only 24.14 km. (15 miles) from Parali Vaijanath, which is a railway station. pine metalled roads also connect it with places like Parali Vaijanath, Udgir, Latur, Osmanabad, Barsi, Bid, Aurangabad, Jalna and Nanded.

Objects

The town has a garden, popularly known as Company bag, covering an area of 14.57 hectares (30 acres). In this garden are grown good quality oranges, mosambi, guavas and on a smaller scale coconuts, betel-nuts, cikus, mangoes, pomegranates, custard-apples and cashew. A centre to conduct research in the production of good quality seeds, has also been set up.

A number of ruined temples and cave temples, both Brahmanical and Jain in conception, are situated in the vicinity of the town. The most important of these is the one dedicated to Jogai on the bank of the river Jayanti. It consists of a small pavilion in the middle of the courtyard and a big hall 27.43x13.72 metres (90'×45') cut in rock and supported on four pillars.

Sakalesvar Mandir: A reference to this temple is to be found in one of the inscriptions of the Yadava period. It was built some time in Saka 1150 and now lies amidst ruins overgrown with wild bushes and shrubbery. The fallen parts of the temple lying scattered around suffice to give an idea of the excellent workmanship of the temple. A circular shrine stands in the centre of the sabhamandap. It is supported by eight pillars. The roof of the sabhamandap which shows signs of decay has 12 pillars to support it. From these pillars the temple has also come to be known as bara khambi mandir. The pillars are so arranged that any one walking in the opposite direction from the nandimandap finds six pillars on each of his side. The usage bara khambi must have more probably been derived from this phenomenon. Figures of sapta matrkas, holding lamps on their heads, are admirably engraved upon the walls. There are also various other images but most of them have been defaced. A headless nandi image carved out of dark black flint-stone lies amidst the wild growth. There are many more defaced images lying around the temple.

Sambhuling Svami Math: This math was established some 900 years ago by Sri Sambhuling Svami with a view to propagate the Virasaiv doctrine. It has his samadhi inside. The math has its branch at Giravli. The one at Bardapur was previously a branch of this math but has now become independent of it. Every year on Bhadrapad Vadya Caturthi, the death anniversary, of Sambhuling Svami is celebrated. At the time of Aksaya-trtiya Basvesvar jayanti is celebrated. On Dasara day along-with the palanquin of Yogesvari, the palanquin of Sambhuling Svami is taken round the town and on the following day those desiring to enter the order of the math are admitted after the performance of necessary ceremonies and ablutions. Vani, Teli Kosti, Dhor, Kumbhar and Fulari belonging to the Lingayat community are the followers of this math. The gadi or throne of the preceptor of the math lies vacant now because the person seeking to be its preceptor need necessarily be a bachelor. One Sri Sankar Svami looks after the management of the math. There is nothing typically artistic about the construction of the math.

Ganes Mandir: Built in Hemadpanti style, the temple of Ganes is located in the Cobhara part of the town. It excels in architectural and ornamental carvings. The Kholesvar inscription speaks of the temple as a resting place of the passers-by. An inscription on a stone block fixed in the western wall, speaks in glowing terms of the glory of Ambanagari or Ambejogai and the temples of the town. Near the Bhatgalli naka there is another shrine dedicated to Ganapati. Dasopant, the well-known saint-poet, on first coming to Ambejogai, had resided in this temple. In Ravivarpeth, there is yet another temple of Gajanan. Inside the temple, floral patterns and other carvings could be seen.

Jogaice Maher or Hattikhana caves: Hardly half a kilometre to the north-west of Yogesvari temple, along the banks of the river Jayanti are situated what are popularly known as Hattikhana caves. The river with hills in the back-ground provides an excellent setting. The caves are squarish in shape and are carved deep inside the hill. On the southern side of the hill is the entrance, hewn out of rock, leading into the 13.71 metres (45') broad and 27.43 metres (90') long sabhamandap. It is 32 pillared and spacious enough to provide sitting accommodation to over 1,000 persons. The mandap has a 8.36 m^{2 (90 ft.
square)} court-yard in front. Facing the caves, at the entrance there are two huge elephant statues. Similar statues are also found on either side of the entrance to the sabhamandap. The images of these elephants probably gave the caves their name, viz., the Hattikhana caves. In the centre of the court-yard there is an elegantly carved nandimandap measuring 9.14×9.14 metres (30'×30'). In the centre of this mandap there is an image of nandi. A portion of the mandap on the eastern side has collapsed and now lies amidst ruins. In the wall in front of the nandi image, to the east of the sabhamandap, in a temple of the shape of a tunnel an idol of Sarikar is seen. An inscription found here describes this idol as Bhucarinath. The same inscription dated Saka 1066 records the grant of the villages of Sailu, Radi, Javalganv and Kumbhephal as inams for the maintenance of these caves by the Rastrakuta king Udayaditya who was a mahamandalesvar. This inscription has been removed to the tahsildar's office at Ambejogai for safe custody and preservation. There are figures of bodyguards and goddesses carved on the entrance door, to the right, there are two more carved temples which house the images of Ganapati and his brother Sadanan respectively. These are partly broken now. On the walls are carved in relief the images of Siva in tandavanrtya posture, pictures depicting Sivalila, the Saptamatrkas and that of a cock. In another identical temple is the image of Parvati. In the wall to the south of the sabhamandap there are two more caves. In the wall to the north, a tank has been built while in the north-west corner there is a tirthkund.

The legend current about the cock image tells that Amba came down from Aparanta (Konkan) along with all her paraphernalia to marry Parali- Vaijanath, and camped in the place where the caves are situated. A propitious moment was fixed for the divine union. Next morning on hearing the cock's crow it was found that the fixed time had passed by. The marriage could not take place and hence instead of going back to Konkan, Amba stayed and settled at Mominabad along with the other gods who had accompanied her. The cave images depict Amba and all the other gods who had accompanied her. Because of Amba's stay here the caves came to be called as Jogaice Maher. Legends aside, the lay out of the caves or of what remain of them depict the skilled artistry of the people of those times. Now there is nothing exuberant or spectacular about the caves. The ravages of time have destroyed what was once a pleasing sequence to the eye and imagination.

Sri Mukundraj Samadhi: The honour of being the first poet to simplify Vedanta philosophy of self-knowledge goes to Mukundraj, one of the most celebrated and earliest poets of Maharastra who composed verses in simple Marathi. His samadhi is located at a distance of 3.21 km (two miles) from Ambejogai, on the slopes of Balaghat ranges, and the hill adorned by the samadhi is known as Mukundraj hill. By the side, flows the river Banaganga mentioned in Viveksindhu, the celebrated work of Mukundraj. The tops of the hills are always clad with dense forests and in the rainy season when the streams come trickling down the valley from the hill tops, the view is bewitching. Mukundraj lived before Dnyanesvar.

The samadhi situated inside a tunnel is approached by a flight of nearly 100 steps. The edifice housing the samadhi was built at a much later stage. A spring emanating out of the rocks, close by the samadhi is considered to be a tirth. On the western side a few cloisters have been provided. These are generally used by the pilgrims coming from distant places. In the plains below, a huge sabhamandap measuring nearly 371.61 sq. metres (4,000 square feet) has been erected by his devotees and admirers. In this mandap a small shrine of Vitthal Rakhumai has also been installed. The samadhi has become a place of assemblage for people on Vadya Ekadasi every month when kirtans and bhajans are arranged. In Margasirsa, a fair attended by over 30,000 persons is held in honour of Mukundraj.

To Mukundraj (latter half of the 12th century) goes the honour of being the first great author of note in Marathi. He wrote among others, the well-known philosophical work Viveksindhu in A.D. 1190. He was a great Sanskrt scholar, a veritable sage, endowed with miraculous powers, a follower of Sri Sankaracarya in his philosophy of advaita, and a spiritual preceptor of Jaitrapala who probably was a petty chief in Berar. Other works ascribed to him are Paramamrta, Pavanavijay, Mulastambha, Pancikaran, etc. They are all pilosophical treatises. Of these Viveksindhu and Parmamrta have immortalised him. It is said that he composed Viveksindhu to advise Raja Jaitrapala. The book is in two parts purvardh and uttarardh, the former containing 777 stanzas and the latter 894. The story goes that a certain Raja by name Jaitrapala came to Ambanagari (modern Ambejogai) and performed a yajnya to acquire siddhi. This yajnyakund was guarded by a troupe of cavalry and hence this place came to be known as Asvadari. From the yajnya a young boy emerged and told the Raja that his goal would be better achieved if he looked after the well-being of the sadhus instead of performing yajnyas. The Raja accepted the advice but one day on learning from the sadhus that they are incapable of teaching him the method for the realization of siddhi, got furious and began to persecute them. Upon this the sadhus approached Yogesvari who requested Mukundraj to put the Raja on the right path. Mukundraj impressed the Raja of the supernatural powers that he possessed by making a grinder grind automatically. The Raja was convinced and attained peace of mind from what he learnt from Mukundraj. Viveksindhu is known to contain the advice given by Mukundraj to Raja Jaitrapala or Jayantpala.

Nagzari Tirth: About 1.60 km (a mile) to the east of the town, is the Nagzari tirth of which a mention is to be found in Yogesvari Mahatmya. It is situated in one of the hills of the Balaghat range. From a gomukha embedded in the face of a hill-scarp could be seen trickling a thin stream of water forming itself into a kund. It is said that the kamandalu of sage Nagdhari was upturned and the water in it began to flow out gradually, from which emerged the Nagzari tirth. The river Ambuvahan (Ambehola) takes its source from this tirth. The spring of the Nagzari tirth never dries up. The water flowing from the gomukha is supposed to possess curative qualities. Near the tirth there is a shrine dedicated to Mahadev.

Amlesvar Mahadeva Mandir: The Amlesvar Mahadev mandir, built in Hemadpanti style, is situated to the north-east of the town at a distance of about 1.60 km (a mile). It stands in a plain cut in the mountain rocks. That the temple was built during the time of the Yadavas can be made out from an inscription of the times of Yadavas which describes it as supplementing the grandeur of Ambanagari. On the walls and the pillars of the temple there are picturesque carvings of human and divine figures. At the entrance of the temple there is a stone slab on which is engraved the hand of a sati which is shown to be pointing to the figures of Rivaling, Sun, Moon and a couple, The expressions on the faces are so striking that it appears as if the mute figures are engaged in a deep conversation. A series of carvings present the different stages of a yogini. The episode of Vaman incarnation has also been well illustrated. Every pillar bears beautifully and proportionately carved figures. The temple mandap is also artistically built. The gabhara contains a Rivaling. Nearby there is a tirth which is cut in the hill-rock. It is said of this tirth that if a bel leaf is thrown to the left of its step it sinks, while at other places it floats.

Dasopant and his Pasodi: Dasopant was born in Saka 1473 in the Despande family at Bidar during the rule of the Bahamanis. In his childhood the Narayanpeth paragana was badly affected by a famine. Digambarpant, the father of Dasopant, could not bear the piteous sight of the dying people and in order to lessen their sufferings he distributed food-grains from the state godowns to the people. Upon this, the emperor held Dasopant as a hostage and threatened to convert the boy into a Muslim if Digambarpant did not pay two lakhs of rupees within one month. This sudden calamity nursed a change in the boy and he devoted his attention towards the attainment of divine nature. Though Digambarpant was able to pay the amount and escape the misfortune, the young boy was loathe to pursue worldly joys. He decided in favour of mind over matter, left his native place and engrossed himself in deep meditation. He later began Dattatraya worship. The idol which he worshipped has one face and 6 hands and can still be seen there. He later took up residence at Ambejogai. His samadhi is near Narsinha tirth along the Mukundraj road. An agreeable edifice with latticed walls has been erected over the samadhi. He wrote many books of which the following are extant: (1) Gitarnava, (2) Gitarthcandrika, (3) Prabodhodaya, (4) Padarnava, (5) Grantharaja, (6) Upanisada Bhasyem and (7) Pasodi-Pancikarana. The Pasodi is 12.19 metres (40’) in length and 1.21 metres (4') in breadth. It discusses in minute details the pancikarana vedanta. It has been divided into 13 parts by drawing thick red lines across it. It is full of illustrations which convey the essence of what the author has to say. Scholars opine that Pasodi is the only available minute discussion of pancikarana vedanta of its type.

Kholesvar temple: The temple of Kholesvar, the oldest known at Ambejogai, is to the north-east of Yogesvari temple. It is in the centre of a spacious court-yard which had a rampart wall around. with strong bastions. In later times the bastions collapsed and the temple was left defenceless. Still later its mandap was turned into a court library. There was also a small castle inside where during the Nizam's rule the court was held. After some time the court was shifted to some other place. It is built on a plinth and has entrances on the east north and the south, the first one being the main entrance. This entrance is ornamented with exquisite designs. On entering the hall, to the left is a Sanskrt inscription in verse, which gives the date of its construction as Saka 1162. The inscription further states that the temple was built by one Laksmi, daughter of Kholesvar, the general of Yadava Singhana, in commemoration of Rama, son of Kholesvar, who was killed in a battle. In the centre is placed a linga. The present linga was installed after the region became a part of Maharastra. The hall is 1.86 m2 (20 ft. square) and while the front part is squarish, the hind part is round in shape. Both inside and outside there are half broken statues and defaced designs and patterns. A jatra is held on Caitra Suddha Ekadasi and on the occasion the palanquin is taken round in procession.

Yogesvari Mandir: Yogesvari mandir is situated on the western bank of the river Jayanti which flows through the heart of the town. It has a double line of compound wall with three gates, one each on eastern, northern and the southern sides. The southern gate, which is by the road side, is the entrance gate. It has a nagarkhana above. Nearby the eastern and northern gates there are two dipmals. On the utsav day these are illuminated with lamps.

The temple proper has also three entrances, viz., on the eastern, western and the northern sides. On the western side there is the store house. The temple is in Hemadpanti style and there is much architectural work of note. In one of the inscriptions of the Yadavas, it is mentioned as having three big sikhars. It is probable that the original temple was destroyed. The present temple was built by Nagoji Trimal and Samji Bapuji, some 250 years ago, on the remains of the original structure. The gabhara is 3.05×3.05 metres (10'×l0') containing the idol of Yogesvari on a pedestal. It is surmounted by a sikhar ornamented with figure-filled niches. In the four corners there are replicas of the main sikhar. The mandap and the main sikhar were built at some later stage. On turning to the right from the inner shrine, the images of Mahakali and Tulja Bhavani could be seen. In the sabhamandap are the images of Ganapati, Kesavraj and the utsava murtis of Yogesvari. The northern door leads to a homakund where satacandi havan is performed on the day of utsava. Near the nagarkhana there is an image of Dantasura which is reminiscent of the duel that took place between the goddess and the demon Dantasura in which Yogesvari emerged triumphant. The Yogesvari Mahatmya relates the purpose or incarnation, which was to destroy the demon Dantasura who was harassing the Rsis performing yajnyas. To the north of the temple there is the Savesvar or Sarva tirth and here on the western side are the shrines of Sarvesvar, Rudrabhairava and Maharudra. There is a legend in Tirth Mahatmya which states that the tirth often receive's the waters of the holy Ganga and on such occasions its green and putrid waters become clear and pure. To the south-east of the temple there is a dharmasala built by one Tatya Cavsalkar. Along the course of the walls a number of cloisters have been built. From the western gate of the enclosure is seen the Mayamocan tirth where also there are the shrines of Kalbhairav, Agnibhairav, Maharudra, Ganes and Naradesvar.

In the month of Asvin, Navratra utsava is celebrated and satcandi havan is performed. On the Dasara festival the goddess is taken in procession round the town. The satcandi havan comes to an end on Paurnima which is the incarnation day of the goddess. The occasion is attended by well over 15,000 persons and the palanquin is taken out amidst great rejoicings.

Jain Caves: Nearby the Hattikhana, on the opposite bank of the river Jayanti, in quiet and undisturbed surroundings, are situated the Jain cave temples, carved in a plain hill feature. On the eastern side, in the interior of the cave, there is a spacious sabhamandap. Likewise to the north and south there are paksamandapas. In front of the sabhamandap in the centre of an open court-yard, is a manas stambha. A descent into the caves gives visitors a glimpse of two huge elephant images cut out of rock. In the sabhamandap, facing the manas stambha, in a temple is the image of Mahavira. It is much defaced and is beyond recognition. Two yaksinis are shown to be in attendance on the Jain prophet. On either side of the entrance to this temple there are two door-keepers. To the left of this in a cell there is the image of Parsvanath sheltered by a hooded cobra image and attended by two yaksinis. In the eastern corner of the southern paksamandap, is an image of Vrsabhanath. The second cave was supposed to be preserved for the yatis to perform penance and meditation. On the wall of the northern paksamandap, are engraved, in three rows, the 24 Jain Tirthankaras. The images in the lowest row are disfigured. The caves, due to negligence and lack of proper care, are fast falling into decay.

The Vaisnava Cave temples: The Vaisnava caves are situated nearby the Jain caves along the Mukundraj road. One nala has cut its course across the caves and has done much damage to them. Much mud and debris have been deposited inside. The caves contain carved images of Virabhadra, Dattatraya, Astabhujadevi, Visnu and Varah or the boar incarnation of Visnu.

Narsinh Tirth: On the way to Mukundraj samadhi one comes across this tirthaksetra. It is situated amidst natural surroundings with several hillocks forming the background. In its vicinity are situated two temples of Siva, one of Narsinh and the samadhi of Dasopant. The samadhi of Dasopant is housed in a small structure with the walls bearing lattice-work. At the hack of the samadhi there are the shrines dedicated to Siddhaling and Mallikarjuna. It seems that both these temples have been constructed out of the material of some of the pillaged temples. Closeby there is the temple of Narsinh facing north. It has a spacious court-yard and is fortified by a strong parapet wall. In the compound there are two tirthkunds. Inside the compound quite a few corridors have been built. These serve as residential quarters for the pilgrims. The temple is constructed in Hemadpanti style. The entrance door leading to the sanctuary is very small and narrow. In front of the temple there is a dipmal which is almost in a dilapidated condition.

Municipality

Ambejogai or Mominabad municipality was established in 1954 and has an area of 7.77 km2 (3.4 sq. miles) under its jurisdiction. The president, elected by the councillors from among themselves is the administrative head.

Finance: In the year 1961-62 the income of the municipality, from various sources, including a sum of Rs. 43,835.00 as extraordinary receipts amounted to Rs. 1,48,391.00. It comprised the following heads; municipal rates and taxes Rs. 50,834.00; revenue derived from municipal property and powers apart from taxation Rs. 21,378.00 and grants for special and general purposes Rs. 32,344.00. During the same year the expenditure amounted to Rs. 74,530.00. It consisted of general administration and collection charges Rs. 37,455.00: public safety Rs. 4,194.00; public health and convenience Rs. 4,913.00; miscellaneous Rs. 19,397.00 and extra-ordinary and debt heads Rs. 8,571.00. Besides, the municipality invested a sum of Rs. 45,000.00 in Government securities, thus leaving a closing balance of Rs. 28,861.00.

Cremation and burial places: Cremation and burial places are maintained and used by the respective communities.

Health and sanitation: Besides the medical aid rendered by the various hospitals and dispensaries maintained either by the government or the municipality, prompt measures are taken to vaccinate and inoculate the people to prevent the out-break or contain epidemic diseases. There is no special drainage for the town. There are pucca stone-lined gutters as well as kutca surface drains. A water-works constructed in 1942 provides tap-water to the town populace.

Education: Primary education is compulsory and is under the management of the Zilla Parishad. Municipality also makes some contribution towards this end.

Amenities: A park is maintained by the municipality in Deshpande galli.