Both Vitthal of Pandharpur and Shambhu Mahadeo of Shinganapur are deities located in what is known as the Mandesh. Both have close association with the Yadavs. The very name ‘Shinganapur’ has intrinsic to it the memory of Singhan Yadav.
Worship of any deity may be viewed from two aspects: that which is considered obligatory as a hoary family tradition, and that which is the result of one’s choice. It is observed that the second inspires the creation of a great deal more literature than does the first. The one is a result of ‘duty’ while the other is out of more genuine ‘feeling’. Uncontrollable emotion usually finds a natural verbal outlet as experience of fulfillment, while something performed as an obligation necessarily finds satisfaction in merely having done the act. Having said this, Dr.Dhere hastens to explain that some informative literature is indeed created even in case of traditional ‘family’ deities (kuladaivat) if some established classes of performers are associated ritualistically with it. Examples are Yallama of Saundatti with its jogti-jogtins, Renuka of Mahur or Bhavani of Tuljapur and their gondhali-bhutye-aradhis or the waghya-muralis of Khandoba.
The earliest reference to this deity is found in works by Namdev (1270-1350). Another mention, but in somewhat different context, appears in the Yogasangram by Shaikh Muhammad (1565-1660), a Marathi saint-poet who claims to be a fellow disciple of Janardan Swami, Eknath’s guru.
Most saints make Vitthal their central theme and then speak of other deities in relation to or manifestations of Vitthal. Dr. Dhere describes such instances in saint literature which mention Shinganapur. These include literature of Dnyaneshwar, Haribowa Bhondave (d.1777), Tukaram, Mahipati Maharaj Tahrabadkar (1715-1790), Bahinabai (1628-1700), Ramdas (1608-1681), Jairamswami Vadgaonkar (1599-1672), Madhvamunishwar (d.1731), Niranjanswami Karhadkar (1637-1727), Sivadas, Shivagurudas (1873-1919), etc.
In this search, Dr.Dhere does not cover the entire expanse of Marathi secular literature, but only deals with compositions by saints. He summarizes the information gleaned from this source in the following findings:
- The temple is situated in Mandesh on a hill variously called Shambhuche Shikhar, Shikhar, Mahadeo, Kothal, Shinganapur, Shikhar Shinganapur. The entire hill is regarded by devotees as the shivalinga.
- The presiding deity is known as Shambhu, Mahadeo or Shambhu Mahadeo.
- The place is distinguished from Yadava times as much for its acceptance of the Lingayat tradition as its ready espousal of the unity of Shiva and Vishnu.
- The pilgrimage in the month of Chaitra is of great significance for devotees, and hauling water from great distance to bathe the deity is regarded a pious act. (‘Kavad’)
- It is a generally accepted belief that the deity migrated from Sorath (Gujrath) for its gavali devotee, Baliyappa.
This popular belief originated sometime before the 13th Century because Namdeo who was born towards the end of that century mentions it.
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