Originally known as Khetaka, Rajgurunagar (Khed) is located 43 km from Pune on the bank of the Bhima River. It is also the birthplace of Śivarāma Rājaguru, a revolutionary figure in the Indian independence movement, who assassinated British police officer John Saunders along with Bhagat Singh and Sukhadev on December 17, 1928. In honour of Rājaguru, the village was renamed ‘Rajgurunagar’. Today, the Rājguru’s house is a state-protected monument. The city also boasts a tomb and mosque built in 1630 CE by Nizam-era Sardar Dilāvar Khān, recognised as a monument of national importance due to its architecture. The village is also a part of the Navanātha Jhuṇḍī route of the Nātha sect and is home to temples such as Siddheśvara Temple, Kedāreśvara, and Khaṇḍobā. In what follows, we will discuss the Siddheśvara Temple because of its importance and antiquity.

The Siddheśvara Temple.

The Siddheśvara temple

To reach Siddheśvara Temple, take the road on the right after crossing the Bhima River from Chakan City towards Rajgurunagar. On the way, one will pass by a monument dedicated to Rajguru. After a short distance, we will reach the Siddheśvara Temple. The premises of the temple are stunning, surrounded by lush greenery and the sounds of birds chirping. The Bhāgīrathī Puṣkaraṇī is home to fish and turtles, creating a very soothing atmosphere.

The present-day temple of Siddheśvara was built on March 4, 1725 CE, by Trimbaka Śeth, an ancestor of resident Kāśikara Madhve. The construction of Bhāgīrathī Kuṇḍa (Puṣkaraṇī) in front of the temple was completed on October 12, 1735 CE. To the west of the tank is the Dharmaśālā (a building devoted to a religious or charitable purpose), 58 feet long and 8 feet wide. Lamp pillars were later built by the Cavān, Sāṇḍabhor and Thigale families of Khed in front of the temple. Nānā Faḍanavis also built two Dharmaśālās near the temple. In addition to the main temple structure, visitors can also see Tulasī Vṛndāvana, Samādhīs, and small temples within the temple complex.

Dharmaśālā.

Temple architecture

The north-facing Siddheśvara temple has a nandīmaṇḍapa, mukhamaṇḍapa, sabhāmaṇḍapa, antarāla, and garbhagṛha. The nandīmaṇḍapa in front of the temple houses a Nandī and is supported by four pillars with a beautiful bell hanging from the ceiling. Following the nandīmaṇḍapa, we come across the mukhamaṇḍapa-like architecture featuring six stone masks on the upper part of the structure. A Kīrtimukha and an animal face adorn it, with two carved Śarabhas on either side. The mukhamaṇḍapa has two pillars and some niches as well. Moving further, we enter the sabhāmaṇḍapa, which has a simple door adorned with a carving of Gaṇeśa and a Kīrtimukha on the threshold. Four common pillars support the maṇḍapa's ceiling.

Nandīmaṇḍapa.

Mukhamaṇḍapa.

Six stone masks.

Two sub-garbhagṛhas flank the main sabhāmaṇḍapa, each containing ancient Śivaliṅgas. The maṇḍapa's ceiling is unadorned, contributing to the hall's austere ambiance. The antarāla features two shrines and leads to the garbhagṛha through an unembellished doorway guarded by figures on both sides. Carvings of Gaṇeśa adorn the lintel, while Kīrtimukha motifs grace the threshold. Inside the garbhagṛha, a Śivaliṅga shrouded in a brass plate takes prominence, alongside a stone sculpture of a goddess, likely Pārvatī, with additional niches within the interior. The temple's exterior is modest, with simple carvings above the outer walls and interspersed between the spires. The spire itself is plain, featuring some niches on its initial tier. A small shrine, accompanied by four lamp pillars, sits to the right of the temple entrance. Within the temple grounds, visitors can discover a hero stone, a Hanumāna sculpture, and a Datta temple, as well as engravings of Garuḍa, Hanumāna, and Gaṇeśa on a stone slab.

Sabhāmaṇḍapa.

The Antarāla.

The Garbhagṛha houses a Śivaliṅga.

The Bhāgīrathī Kuṇḍa: To the left of the temple lies the exquisite step well known as Bhāgīrathī Kuṇḍa or Puṣkaraṇī, a testament to the Maratha period's architectural prowess in stepped-well construction. An interesting aspect of Puṣkaraṇī is that its western section deviates from the norm, lacking the staircase feature found elsewhere. On the west, cloisters are constructed, housing the idols of Gaṇeśa and Viṭṭhala-Rukmiṇī within. On the north and south flanks of Puṣkaraṇī, two open chambers are present, each enshrining deity. Additionally, two sealed chambers stand on the eastern sides of Puṣkaraṇī.

The Bhāgīrathī Kuṇḍa or Puṣkaraṇī.

Cloisters.

Inscriptions on the Siddheśvara Temple

There are six inscriptions present in and around the Siddheśvara temple. These inscriptions have been previously read by scholars such as V. K. Rajavade and Y. R. Gupte, and these inscriptions are considered authentic sources of information on the temple's construction activities.

Inscription No. 1, located on the doorway of the Siddheśvara Temple, is written in Sanskrit and consists of four lines.

1. ǁ सिद्धेश्वर स्यलयमत्रपूर्णं ǁ
2. ǁ गुरौ मधौवादि तिथौच खेटे (ǁ)
3. ǁ विश्वावसौ सप्तयुगर्तु भूमौ ǁ
4. ǁ कर्ता वणिग [क] त्र्यंबक मध्वनामा ǁ

Three inscriptions provide information about the Siddheśvara Temple at Kheṭaka (Kheḍa). The temple was completed in 1647 of the Saka era, on Māgha Śuddha Pratipadā Thursday (Sunday), corresponding to 23rd January 1726 CE in Viśvāvasu Samavatsara. Trimbaka Madhve, a merchant, built it (Rajvade V. K. 1910).

The inscription is located on the doorway of the Sabhāmaṇḍapa.

Inscription No. 2: the Bhāgīrathī Kuṇḍa Inscription is very hard to read. It is in Marathi and has eighteen lines. It mentions Trimbaka Madhve and was created in Rākṣasanāma samavatsara, i.e., Śaka 1657 (1735-36 CE).

Inscription No. 3: The third inscription is on the lamp pillar in the temple premises and is seven lines long. It is also in Marathi and provides some additional information about the temple.

1. ǁ श्री सिद्धेश्वर चरणिरत र
2. घोजि चवाण दिपमाळ पंक्ति
3. त शके १६९५ विजयनाम स
4. वंत्सर कार्तिक मास सुध ५
5. स बुधवासर मूळ नक्ष
6. त्र प्रारंभ: सिद्धेश्वर
7. ....

Interpretation: Rāghojī Cavān built the lamp pillar in the year 1695 of Śaka era on Kārtika Śuddha Pañcamī, Wednesday, i.e., 20th October 1773 CE.

An inscription on the lamp pillar in the temple premises.

Inscription no. 4 (Third lamp pillar): This inscription has four lines and is in Marathi.

1. श्रीधेश्वर [सिद्धेश्वर] चेरणी
2. आबाजी सांडभो
3. र याची दीपमाल
4. आसे शक १७५९

Interpretation: Ābājī Sāṇḍabhora constructed this lamp pillar in 1779 (1837-38 CE) of the Śaka era.

Inscription no. 5 and 6. on the wall of Puṣkaraṇī is illegible and impossible to read. It is written in Marathi and has eight lines. Inscription no. 6 can be found on the floor near the entrance of the temple sanctum, and it only contains the name 'Venkojī Bābājī'.

The Śivaliṅga in the sub-shrine.

Concluding Remarks: The Śivaliṅga kept in the Nandīmaṇḍapa, and at the sanctum all date back to before the 18th century, indicating that a beautiful temple may have existed much before the Maraṭhā period. As is usually the case, the original temple may have fallen, and a new temple was built in the early 18th century. The present temple is in good condition and is expected to survive for many years to come.