Shreemant Dagdusheth Halwai Ganpati, Pune – iconography and Jyotish significance is very specific.

1. Iconography of the Dagdusheth Murti

The original temple was built in 1893 by Dagdusheth Gadve, a famous sweet-maker, after he lost his son to the plague epidemic. The murti we see today is the 3rd iteration, but it keeps the same form.

Physical form:

• Size and style: Unlike Mumbai’s tall Sarvajanik idols, this idol is noted for elegant and detailed facial features rather than just size. It is about 7.5 feet tall and 4 feet wide, other records say 2 metres tall.
• Posture: Seated in a royal, benevolent Lalitasana. The face has a beautiful and benevolent aura.
• Alankara: This is the most jewel-studded Ganpati in Maharashtra. Adorned with nearly 40 kg of gold / 8 kilos of gold in daily worship, with a 9.5 kg gold crown as center piece. There are seven changeable crowns for every day of the week, plus Shunda Bhushan – ornament for the trunk, and Angarkha.
• Guards: At the entrance are Jai and Vijay, two sentinels made of marble.

Symbolic Iconography – what each part means in Vedic thought:

• Big Head / Wide Forehead: Buddhi, wisdom. Represents Brihaspati tatva.
• Small Eyes: One-pointed concentration, ability to see beyond illusion – important for Rahu-Ketu remedies.
• Large Ears / Big Ear: The ability to listen to all prayers – “tiny ganesha, miniatures” description also notes big ear as distinct.
• Trunk curving left: In Dagdusheth form, the trunk curves towards the left (Vamamukhi), signifying Grihastha-friendly, calm, blessing householders, not the strict right-curved form which needs rigid rituals.
• Modak in hand & big belly: Contentment and ability to digest both good and bad experiences in life.
• Mushak Vahana at feet: Desire under control. Ganesha rides over desires.

2. Astrological Significance

In Vedic Astrology, Ganesha is not just Mangal Murti, he is the Graha Shanti Devta for two key planets:

a) Lord of Ketu:
Ketu is the shadow planet that governs spirituality, detachment, moksha, and sudden losses. A weak Ketu causes confusion, lack of direction. “Ketu – Lord Ganesha” is the direct deity mapping. Worshipping Lord Ganesha on a regular basis is believed to ward off the evil effects of Ketu. Only Lord Ganesha can help solve problems during Ketu Mahadasha.

b) Lord of Budh / Mercury:
Astrologically, the planet Mercury or Budh is associated with Shri Ganesha. Budh is intellect, speech, business, calculation, communication. Worshipping Ganesha on Wednesday is considered the most effective way to get rid of Budh Dosh.

c) Remedy for Rahu-Ketu Dosha & Kaal Sarp:
Rahu and Ketu are considered shadow planets, factors of confusion, delay and mental instability. It is believed that worship of Ganesha calms adverse effects of Rahu-Ketu and brings concentration and balance. “Lord Ganesha governs intellect, wisdom, and the ability to discern reality from illusion — the very areas that Rahu and Ketu tend to cloud”.This is why almost all Janma Kundali have Ganesha image at the top – for inauguration and removal of disturbance.

Why Dagdusheth form is especially potent astrologically:

1. Gold = Brihaspati: 40 kg gold alankara strongly invokes Jupiter’s blessings – wealth, expansion, and santan sukha. The original vow was made after putra-shok, so childless couples and those with 5th house affliction especially pray here.
2. Vighnaharta for Budhvar Peth: The temple is in Budhvar Peth, the Mercury zone of old Pune. Vedic sthapatya believes worshipping Ganesha in his Budh kshetra on Wednesday gives double Budh shanti.
3. Darshan as Buddhi Shuddhi: Since Budh + Ketu both represent Lord Ganesha, during Ganesha festivals their combined transit is considered highly beneficial to get blessings by performing puja rituals.

Simple astrological remedies linked to this form:

• For Ketu Mahadasha / Ketu in 1st, 8th, 12th: Chant Ganapati Atharvashirsha, offer durva grass and modak, mantra “Om Gan Ganapataye Namah”.
• For Budh Dosh / Weak Mercury: Worship on Wednesday, offer 21 durva, chant Beej Mantra “Om Bram Brim Braun Sah Budhay Namah” after Ganesha puja.
• For Rahu-Ketu dosha: “Om Stram Streem Stroum Sah Ketave Namah” with Ganesha worship.

If you keep a small replica at home, face it North-East (Ishan) and keep the trunk to your left side as in Dagdusheth, it is considered best for Budh and Ketu pacification.

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Lalbaugcha Raja is not just a big idol, it is a specific Shastric form – and that’s why its design is actually patent-protected.

1. Iconography – Murti Shastra perspective

The basic form:

• Name: Navasacha Ganpati – the wish-fulfilling Ganesha. Navas means a vow taken.
• Height & Family: Normally 18-20 ft tall, sometimes 14 ft, made by Kambli family for 80+ years. Founded in 1934 by the Koli fisherfolk community of Putlabai Chawl after their market wish was fulfilled.
• Patent: The legendary design is patent-protected, so its form remains same every year.

Posture – Lalitasana:
The idol is seated on a majestic throne / Simhasana, not on a lotus. This is called Lalitasana – one leg folded on the throne, one leg touching the ground.

In Shastra it means: folded leg = spiritual elevation, meditation; foot touching earth = concern for worldly affairs of devotees, staying grounded in responsibilities. That is why it is described as serene, benevolent and loving form.

Attributes from crown to feet:

• Mukut: Tall, royal golden jeweled crown. He is depicted as Raja – King of Lalbaug.
• Face & Trunk: Vamamukhi trunk – turned towards left (towards modak, towards devotee). Large ears – Shurpakarna, to hear prayers.
• Vastra: Pitambar – yellow / maroon / purple dhoti with bright red sash. Changes every year with theme – Tirupati Balaji crown theme, palace theme etc.
• Ayudhas: In recent years shown with chakra in hands, otherwise classic – Pasha, Ankusha, Modak Patra, blessing hand.
• Throne Guardians: Flanked by majestic lions – Raj-simhasana, symbol of royalty and power to destroy obstacles.
• Vahana: Mushak – mouse at feet, gazing upward with folded hands. In Purana, Mushak was Krauncha Gandharva / Gajamukhasura cursed, made into carrier. Meaning: Desire (mus root = to steal) which steals spirituality – Ganesha controls it, not destroys it.

Over years, Lalbaugcha Raja has been dressed as avatars of Rama, Vishnu, Krishna, even Gandhi after independence, but current form is fixed as Raja on throne.

2. Astrology – Jyotish perspective

Ganesha = Ketu Adhipati:

In Vedic astrology, Lord Ganesha is directly linked to planet Ketu – the South Node, shadow planet. Ketu represents spiritual liberation, detachment, moksha, past-life karma.

Other forms: Dhumravarna Ganpati controls Rahu, Gajanana Ganpati signifies Ketu and mysterious setbacks.

Why Lalbaugcha Raja is sought for astrology:

• He is invoked as Vighnaharta – remover of obstacles created by malefic Rahu-Ketu dashas.
• People undergoing Rahu Mahadasha, Ketu Mahadasha, or with Kaal Sarp dosha worship him for shield.
• Ketu governs kidneys, reproductive organs, pregnancy issues – worship of Ganesha + Durga is prescribed as remedy.
• Auspicious day: Wednesday is Ganesha’s day, Tuesday and Navami tithi are special for Ketu worship.

Muhurta connection:
The idol is installed on Bhadrapada Shukla Chaturthi – when Sun is in Leo and during this time Ketu’s transit is seen over Hasta Nakshatra (ruled by Moon) in Virgo. Sun + Ketu in Leo tests ego and power – Ganesha balances it.

In short: Iconographically he is a Raja-Yogi – king seated in Lalitasana to grant worldly wishes while keeping you spiritually grounded. Astrologically, he is the living remedy for Ketu – the planet that gives sudden breaks and spiritual lessons – hence crores see him as Navasacha, the one who fulfills the vow when other grahas block the path.

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Pune is a very interesting city to read through all these systems at once, because its natural geography already follows the classic rules.

Here is the city as a mandala:

1. Vastu Shastra – Natural Vastu

In Vastu, a site is ideal when: West & South are high and heavy, East & North are low and open, water flows from SW to NE, and slope is towards North-East.

Pune fits this almost textbook:

• West / South-West High: The city is on the leeward side of the Sahyadri range. The continuous Katraj hills form the western-southern boundary, with Parvati – Taljai – Waghjai – Vetal – Chaturshringi range wrapping the city. Vetal Tekdi rises to 800m, acting as Nairitya heavy zone.
• East / North-East Open & Low: The east is relatively open with lone Yerawada and Dighi hills where grasslands dominate. The city slopes to the east towards the Deccan plateau.
• Water in North-East / Ishanya: Pune stands at the confluence of Mula and Mutha rivers, plus Pavana and Indrayani on the NW periphery. They flow Eastward to join the Bhima River. In Vastu, a confluence in the NE is highly auspicious – it is why it was called Punya-nagari.
• Brahmasthan: Old Pune – Shaniwar Wada, Kasba Peth – sits right at the center of this bowl, with the rivers forming a natural Parikrama.

Vastu verdict: A Kubera-pit – protected on Rakshasa side (SW), open to Ishwara side (NE) for knowledge and wealth. Good for education, IT, spirituality.

2. Feng Shui – Form School

Feng Shui calls this the Armchair Formation.

• Black Tortoise behind: Sahyadri in the West as support.
• Green Dragon left / White Tiger right: North hills (Baner-Pashan, Range Hills) and South hills (Parvati, Katraj) as embracing arms.
• Red Phoenix in front: The open eastern plains for future expansion and Ming Tang (bright hall).
• Water Dragon: Mula-Mutha winding in front carries Qi. The confluence point near Sangamwadi is a classic Qi accumulation point. The flow is East – which in 8 Mansions is the direction of Zhen, growth and family.

Feng Shui says cities facing East with mountain behind live long but grow slowly – exactly Pune’s history vs Mumbai.

3. Geomancy & Geodesy

• Geodesy: 18.52°N, 73.86°E, 560m above MSL on the eastern slope of Sahyadri. On the Deccan Traps – massive basalt, highly magnetic, high telluric conductivity.
• Geomancy: European geomancy would mark Pune as a confluence power spot. Rivers Mula-Mutha-Pavana-Indrayani meeting is a natural ley node. British surveyors called Pune a strategic central space because of this. Vetal Hill and Parvati Hill are visible geomantic beacons – used for centuries for temples for a reason.

4. Tiang Seri & Malay / SE Asian Geomancy

Tiang Seri looks for guardian trees (Penunggu) and undisturbed earth. Pune’s old name was Punawadi – forest of Punya. The city still holds huge old Banyans, Peepal, and Tamarind in Empress Garden, Peshwa Park, and on Tekdis. In this system, the Tekdis are not to be cut – they are the city’s Penunggu. Building too much on Vetal Tekdi is considered cutting the city’s guardian, which is why locals resist it.

5. Maharishi Sthapatya Veda

This Vedic architecture demands cardinal orientation and Brahmasthan.

• Pune old city grid (Peths) is almost perfect North-South, East-West – Shaniwar Wada facing North.
• The city respects Suryapatha: Main roads stretch East-West to get morning sun.
• Ideal Sthapatya city has water in East and mountains in West/South – Pune has it naturally. Maharishi would say Pune is naturally Sattvic because it is not in a coastal Rajasic churn like Mumbai, but inland, elevated, and surrounded.

6. Bau-Biologie (Building Biology)

German Bau-Biologie evaluates climate, radiation, materials.

• Climate: Pune is at 560m, leeward of Sahyadri, so it escapes heavy monsoon and coastal humidity – salubrious year-round. This is ideal bio-climatic design.
• Materials: Deccan basalt and laterite, low radon, good thermal mass. Traditional wadas with courtyard and basalt foundation are perfect Bau-Biologie examples.
• Challenge: Modern west Pune (Baner, Wakad) now sits in wind shadow with traffic pollution trapped by the bowl of hills – a classic Bau-Biologie warning about building in a basin without ventilation corridors.

7. Jyotish / Astrology

• Mythic: Pune is under Karka (Cancer) belt in some Maharashtra astrological maps – connected to the Moon, water, and mother. Confluence cities are always Moon-ruled.
• Foundational: Pune was granted as Jagir in 1599 to Maloji Bhosale. If we take 17th century resurgence as its modern horoscope, it gets a strong Dharma-Karma Adhipati Yoga – Mars (land) and Jupiter (knowledge) strong, hence cantonment + university + ashram city.
• Local astrologers call Pune a Brahmin city – dominated by Guru (Jupiter) energy, unlike Shani-dominated Mumbai or Mangal-dominated Nagpur.

8. Numerology

• PUNE: P(16) + U(3) + N(5) + E(5) = 29 = 2+9 = 11/2 Master Number. In Chaldean, 29 is highly karmic – trials but spiritual growth. 2 is Moon – again water, emotion, confluence.
• PUNE CITY: Comes to 7 – Ketu, introspection, research. Fits the city of universities, Osho, FTII.
• Pimpri nearby numerologically is a 9 – Mars, industry, energy, which matches Pimpri-Chinchwad MIDC.

Synthesis:

Across all systems Pune is read as the same thing: A bowl protected in the West and South, open and flowing to the East and North-East. Whether you call it Vastu, Feng Shui Armchair, or Form School, the prescription is identical – keep the Tekdis green, keep the North-East river zone clean and low-built, and let the city breathe eastward.

That’s why traditionally the most auspicious living zones were considered Kothrud (SW high but with Parvati protection), Koregaon Park (East open), and now Kharadi/Wagholi – literally following the water’s exit.

Pune has 15 PMC Ward Offices – that’s the official city mandala. Let me place each ward on all 8 systems for you:

The 15 Wards are: Nagar Road-Vadgaon Sheri, Dhole Patil Road, Yerawada-Kalas-Dhanori, Aundh-Baner, Shivaji Nagar-Ghole Road, Kothrud-Bavdhan, Warje-Karvenagar, Kasba-Vishrambaug Wada, Bhavani Peth, Bibvewadi, Hadapsar-Mundhwa, Dhankawadi-Sahakarnagar, Sinhagad Road, Wanowrie-Ramtekdi, Kondhwa-Yeolewadi

Ward-wise Energy Map

1. NORTH-EAST QUADRANT – Ishanya / Wealth & Knowledge Gate (Best in Vastu/Feng Shui)

This is where rivers leave the city – most auspicious.

Yerawada-Kalas-Dhanori + Nagar Road-Vadgaon Sheri + Dhole Patil Road

• Vastu: NE low, open, water zone. Mula-Mutha flows here. Perfect for growth. Yerawada was old jail area – shows Shani’s restrictive energy turning to reform.
• Feng Shui: Front Red Phoenix – wide open Ming Tang, river in front. Best for wealth. That’s why Kalyani Nagar, Viman Nagar, Koregaon Park boomed.
• Bau-Biologie: Flat, good wind, but flood plain – needs raised plinth. High water table, watch damp.
• Sthapatya Veda: East-facing, receives first Brahma Muhurta sun.
• Astrology/Numerology: Numerology 7 – research, IT, airport. Ruled by Budha (Mercury) – commerce, communication.

2. NORTH-WEST – Vayavya / Movement

Aundh-Baner

• Vastu: NW – ruled by Vayu, movement, tech. Baner-Pashan hills give slight high in NW which controls wind, good for IT parks.
• Feng Shui: White Tiger side but balanced by hills. High tech Qi.
• Geomancy/Geodesy: On basalt ridge, good telluric line. Pashan = stone, very grounding.
• Tiang Seri: Pashan lake, Baner tekdi are guardian spots. Don’t build on tekdi top.
• Bau-Biologie: Best ventilation in Pune, hill breezes. Modern concrete heat trap is the issue.
• Astrology: Rahu zone – sudden growth, Hinjewadi IT corridor extension. Numerology 5 – fast changing.

3. CENTER – Brahmasthan / Heart

Shivaji Nagar-Ghole Road + Kasba-Vishrambaug Wada + Bhavani Peth

• Vastu: Brahmasthan of Pune. Kasba Peth is the original Punya. Shaniwar Wada is center. Ghole Road is old administrative heart. In Vastu, center must be open/light – which it was, but now congested.
• Feng Shui: Tai Chi point. All Qi converges here. If congested, whole city feels blocked.
• Maharishi Sthapatya: Original Peths are perfect N-S, E-W grid per Sthapatya.
• Geomancy: Highest human imprint – 300+ years of continuous habitation = strong ancestral memory line.
• Bau-Biologie: Old wadas were perfect – courtyard, thick basalt walls. New construction is heat-trapping.
• Astrology: Surya zone – power, government. Numerology 1 – leadership. But Bhavani Peth has Shukra/Mangal mix – old market, high density.

4. WEST / SOUTH-WEST – Nairitya / Heavy, Stable

Kothrud-Bavdhan + Warje-Karvenagar + Sinhagad Road

• Vastu: SW – heavy, high, stable. Katraj-Kothrud hills form Nairitya corner. Ideal for homes – Kothrud is called most liveable for this reason. Heavy = stability.
• Feng Shui: Black Tortoise support. Mountain behind = long life, stability. Bavdhan forest is tortoise shell.
• Geodesy: Highest elevation ~700-800m at Vetal and Bavdhan hills. Leeward protection from Sahyadri.
• Tiang Seri: Guardian is Vetal hill spirit, Parvati hill. Strongest Penunggu in city.
• Bau-Biologie: Best slope – SW high, NE low, natural drainage away. Slightly warmer in afternoon but protected from SW monsoon blast.
• Astrology: Ketu/Guru zone – spiritual, educational. Kothrud = Brahminical, stable, less fluctuating. Numerology 4 and 8 – Saturn, stability, real estate.

5. SOUTH / SOUTH-EAST – Agneya & Yama / Transformation

Bibvewadi + Dhankawadi-Sahakarnagar + Kondhwa-Yeolewadi + Wanowrie-Ramtekdi + Hadapsar-Mundhwa

• Vastu:
  • Bibvewadi/Dhankawadi: South – Yama zone, good for mass housing, labor. South open to Katraj hills but flat inside – can trap heat.
  • Kondhwa-Yeolewadi/Wanowrie: SE – Agneya, fire zone. Old cantonment, defence land. Fire = transformation, mixed communities. Prone to water issues as it’s in rain shadow of hills.
  • Hadapsar-Mundhwa: East-South-East, fastest growing. Mundhwa-Manjari is where Mula-Mutha river finally goes east to Manjari. This is the exit gate – all waste and water goes out here, so in Vastu needs extra cleaning rituals.
• Feng Shui: Southeast is Wealth corner in 8 Mansions – Hadapsar-Mundhwa has become wealth factory (Magarpatta, Amanora) for same reason.
• Geodesy: Relatively open, grasslands dominate in east. Less basalt, more alluvial soil.
• Bau-Biologie: Lowest air movement, pollution traps. Hadapsar records highest AQI in winter due to bowl effect. Need east-facing ventilation.
• Astrology: Shani + Mangal – industrial, army, labour. Hadapsar is Shukra – luxury townships now. Numerology 6 and 3 – industry + growth.

Quick Reference Table

Direction	Wards	Vastu Guna	Best For
NE	Yerawada, Nagar Rd, Dhole Patil	Water, Growth	Business, IT, Education
NW	Aundh-Baner	Air, Movement	Tech, Startups, Youth
Center	Ghole Rd, Kasba, Bhavani	Space, Power	Government, Culture, Old Trade
SW	Kothrud, Warje, Sinhagad	Earth, Stability	Long-term family homes, Schools
SE/S	Kondhwa, Wanowrie, Bibvewadi, Dhankawadi, Hadapsar	Fire, Transformation	Industry, Cantonment, Affordable to Luxury transition

Pune Municipal Corporation analyzed through 9 different spatial systems. This is a reading of the same place through different lenses – not engineering advice.

The reference point

• Official: PMC Building, Shivajinagar, Pune – Near Mangla Theatre, Behind Corporation, PMT Bus Stand, Shivaji Nagar Road, Shivaji Nagar, Pune-411005
• Geodetic coordinates: 18.523968, 73.853344 approx, elevation ∼560m on Deccan trap basalt.
• Founded: 15 February 1950, reorganized from Pune Municipal Council (1857-1950). Motto: Varam janahitam dhyeyama – “For welfare of the public”.

1. Vastu Shastra

The main building is broadly oriented East / East-North-East facing the Shivaji Nagar corridor. In Vastu terms:

• Mukha / Entrance: East-facing is considered excellent for a Rajya-karya / administration building – Surya prabhava, visibility and public access.
• Water body: Pune sits at the confluence of Mula-Mutha rivers, about 1.5km south-east of the main building. In Vastu, Ishan (NE) water is auspicious; the rivers are more SE, which classical texts would flag as needing balancing.
• Brahmasthan: The central courtyard and council hall functions as the Brahmasthan – kept open and relatively light, which is recommended.
• Remedy narrative often given locally: Heavy archives in South-West, water / fountains in North-East, entrance kept unobstructed.

2. Feng Shui (Xuan Kong)

• Form School: Pune city is a “Basin cradled by hills” – Parvati hill in South acts as Turtle Support, Mula-Mutha as Ming Tang water gathering in front. PMC sits on slightly elevated ground facing the open city – good Qi mouth.
• Facing: East-facing is Wood element – Wood governs growth, public, education. Pune as education hub fits this reading. Excess Wood is balanced in Feng Shui by Fire elements – lighting, triangular forms, red accents at entrance.
• Road as Virtual Water: The old Mumbai-Pune road and Shivaji Road act as fast-moving Qi. The building set back from the road with a forecourt allows Qi to accumulate before entering.

3. Western Geomancy & Geodesy

• Geomancy: Traditional European geomancy would read the site as a “shield” – stable basalt, not waterlogged alluvium. Good for permanence. The fault line of the Western Ghats to the west is seen as a long earth-energy line terminating near Pune.
• Geodesy: 18°31’26″N 73°51’12″E, WGS84. On the Deccan plateau, magnetic declination ∼0°30’W (2026). For true Vastu / compass readings, true north is slightly east of magnetic north. Survey of India toposheet 46J/12.

4. Tiang Seri (Malay Geomancy)

Tiang Seri looks for Semangat of land via sacred trees and soil spirit.

• Pune’s equivalent of Seri trees are old Banyan (Vad), Peepal, and Rain Trees along Shivajinagar. The PMC campus preserves several old Rain Trees – in Tiang Seri this is Penjaga Tapak – guardian of site.
• Soil is reddish murum – considered “tanah hidup” / living soil, good for governance buildings. No major termite hill was recorded on the plot, which Tiang Seri considers favorable.

5. Maharishi Sthapatya Veda

This system demands cardinal orientation and Brahmasthan.

• Orientation: Ideal is exact East. PMC is ∼8-12° off true East due to road alignment – Sthapatya would recommend a correction by aligning interior council dais exactly East.
• Proportion: The main building follows British colonial proportions, not the Ayadi calculations of Sthapatya (length:width:height in ratio to patron’s nakshatra). A Sthapatya audit would suggest cubic symmetry and a central empty Brahmasthan with kalash at top – partially present in the dome.
• Function zoning: As per Sthapatya, North for treasury / finance, East for administration, South for law enforcement – PMC’s layout roughly follows this.

6. Bau-Biologie (Building Biology)

Bau-Biologie evaluates health, not luck.

• Materials: Original stone masonry + lime plaster – highly breathable, low VOC, good thermal mass for Pune’s 35-40°C summers. Later concrete annexes increase radiant heat load.
• Electroclimate: Dense electrical and mobile towers around Shivajinagar, high traffic pollution. Recommendations: cross-ventilation, green buffer on west side, low-EMF wiring in offices.
• Light & Air: East-facing provides morning light but afternoon overheating on west facade. Bau-Biologie rating would improve with external shading, courtyards, and indoor plants (like Areca palm) for air filtration.

7. Astrology

Founding chart: 15 February 1950, Pune. If taken as noon chart:

• Sun in Kumbha (Aquarius) – Saturn-ruled, sign of public service, municipalities, networks. Very apt for a corporation.
• Nakshatra: Sun near Dhanishta / Shatabhisha cusp – Shatabhisha is ruled by Varuna, god of civic order and water management – again relevant to water supply department of PMC.
• Pune city astrology: Traditionally considered under Kanya (Virgo) rashi in Maharashtra regional astrology due to its mercantile / educational nature, with Swami as Mercury.

8. Numerology

• Foundation date 15-02-1950:
  • Day 15 = 6 (Venus – public, luxury, city beautification)
  • Destiny: 1+5+0+2+1+9+5+0 = 23 = 5 (Mercury – communication, administration, roads, media)
  • This combination 6 and 5 is often read as “city that communicates services”.
• Name “PUNE MUNICIPAL CORPORATION”:
  • In Pythagorean: PUNE = 7+3+5+5=20=2, MUNICIPAL= 33=6, CORPORATION= 54=9 => Total 2+6+9=17=8. 8 is Saturn – structure, governance, karma, slow but durable systems. Fits a government body that deals with rules, taxes, Saturnian work.
  • In Chaldean, 8 is also considered challenging for rapid growth, requiring disciplined management – a common narrative about PMC’s expansion issues.

About 40 kilometers north of nasik is a stretch of the sahyadri mountains known as the ajantha satmala range . The average height of peaks here is about 4500 feet . The tallest ( around 4600 feet ) in the group is dhodap towards the centre of the range and saptashrungi towards the western side . Saptashrungi is well known because of temple àtop the hill dedicated to goddess saptashrungi .There are two routes to saptashrungi the first is via vani chandakpur on the nasik saputara road . The distance between nashik and vani via dindori is 39 kilometers while via pimpalgaon it is 51 kilometres .Going by this route means you have to climb up all the way to the top of the mountain . There are steps to reach the temple . An easier alternative is the road via nanduri village 14 kilometers after vani .Nanduri village is in the foothills of saptashrungi and a regular minibus service run by the state transport corporation plies from here to the top of the plateau .From the plateau it is a relatively easy half hour climb up 250 steps to the temple . The temple is situated within a slight hollow in the mountain and is not visible even from the plateau. The sight of hundreds of devotees from the very young to the very old making the long tiring climb up to this temple is very moving . The statue of the goddess is on top floor of this two storeyed temple . During the nine days leading up to dassera an annual festival is held and all routes to the temple are literally choked with devotees. Since the temple is at a height it affords a splendid view of the surrounding hills , While climbing down from saptashrungi near nanduri village the mohindri mountain with its gaping hole can be seen . Villagers say that after wining a fierce battle the goddess saptashrungi disappeared through the mountain leaving behind a gaping hole ! .The height of saptashrungi ensures that it has a cool climate through out the year . In winter it can get quite cold . It is possible to stay the night in the temple complex and arrangement for food can also be made here . This one place that is not only attractive to the devout but even to the ordinary tourist .

A scenic religious town jejuri is largely visited by pilgrims from neighborhood towns on most weekends and festive occasions associated with shiva . A lovely drive on a smooth road through lush countryside and small towns ideal for a tea break or an early breakfast of wada pav then a halt at a colorful bazar that marks the town .Shops essentially stock what pilgrims seek puja baskets , fresh flowers and heaps of turmeric the main offering to the presiding deity lord khandoba. It’s almost as if the entire town and its inhabitants are engulfed by a haze of haldi ( turmeric ) every deity stone sculpture the temple floor the pujaris dhoti , people clothes. As part of the offering devotees throw handful of turmeric powder into the air accompanied by loud chanting . According to legend shiva appeared as a turmeric plant to a group of shepherds and hence it is considered as an offering . Again the residing deity khandoba is often described as shining like gold and the sun covered in turmeric. A popular family deity in maharashtra, khandoba also finds mention in folk songs . His wives mhalsa and banai are also identified with shivas wife parvati and ganga . A flight of 350 steps lined with stone deepmala ( tall stone oil lamp holders ) lead up to the temple . It is a good idea to take a break during your ascent to enjoy the views of surrounding hills . Once at the top the vibrant yellow of turmeric everywhere and the deep red of kumkum will greet you as you enter the temple premises. The main doorway has a nagarkhana superimposed on it . There are long queues along the large courtyard of people waiting for darshan for those disinclined there are panoramic views and an opportunity to picnic outside the temple complex . A fortress like structure the shrine has 18 kamani ( arches ) and 350 deepmalas , a deepstambha in front of the temple and a rather imposing mandap an ornate devali styled nagara shikara is decorated with motifs , figurines of animals , deities and demi gods . The garbhagriha has two lingas one of khandoba and another of mhalsabai . The older of the two shrines in jejuri the ancient temple of kadepathar is peculiar for its two lingas . Getting to the temple involves a steep climb but you will be rewarded by breathtaking vista’s of the yellow flowers that dot the landscape. A few dhabas in the temple premises cater to tired visitors serving tea and snacks .

The greatly loved siddhi vinayak temple was constructed in 1801 by rani ahilyabhai holkar of indore as a replica of the temple in siddhatek ( 98 kms east of pune ) where river bhima once flowed . The idol earlier installed under a tree today resides in a large structure that combines tradition with modernity . The present temple though multi storyed has a small main mandapam or hall with the shrine of siddhivinayak . The inner roof of the sanctum is plated with gold and wooden doors to it are carved with image of ashtvinayaka. Most icons of ganapati depict the elephant faced god and wooden doors to it are carved with images of ashtvinayaka.  Most icons of ganpati depict the elephant faced god with his trunk curled towards the left . But here the lord is depicted with four arms bearing a lotus , an axe , modakas , and a garland of beads. This unusual blackstone idol has a third eye on the forehead and a serpent tied around the shoulders in place of sacred thread . Every tuesday devotees throng the temple in the firm belief that their wishes and prayers will be fulfilled.  In fact they walk to the temple from flung corners of the city often barefoot everyone including film stars , industrialists , politicians have done the tuesday morning barefoot walk . Queues of worshippers stretch upto 2 km .

The vitthal temple said to be over two millennia old has a scripture that dates back to 1195 .It lists the donors who funded the renovation of the temple then . Devotees rub their back on this scripture in the belief that they will be exempted from 84 lakh births . The roof and the stone pillars of the vithal temple have exquisite carvings . The main entrance is known as the mahadwar.  Saint namdeo lord vithal’s ardent devotee has his shrine on the first step of this entrance . This is called the namdeo payari ( step ) . To pay tribute to namdeo saintly devotion .it is custom not to touch it with the one’s feet but to worship it . The newly constructed darshan mandap opposite the main temple entrance can accommodate 80,000 devotees during the vari ( procession ) . Inside the temple there is another huge wall known as the solkhambi mandap.  It is imposing 16 pillared stone structure , constructed in 1802 . All the pillars  have exquisite carvings while the inner one known as the garuda khamb has been worked in silver . As per tradition devotees embrace this pillar before praying the lord . Pandharpur is a small place and most of the temple’s can be covered on foot . The vitthal temple is centrally located on the highest hillock in pandharpur . The perennial chandrbhaga flows a kilometer away from the temple in north south direction . The vitthal temple is said to be about 2,000 years old and could be better kept . The black sandstone idols of vitthal and rukmini are truly enchanting. After the vari is over the temple is washed with water and idols are given a different diet of spices and sugar and a new set of clothes since they are tired after a hectic day .During navratri and dusshera the deities are adorned with new clothes everyday.  Both vitthal and rukmini have an exquisite array of jewelry that includes gold , pearls, diamonds , and the navratnas ( precious & semi precious gems in nine colors ) Situated on the river bank opposite the vitthal temple the pundalik temple is dedicated to vitthal’s ardent devotee . The kolis or fisherfolk manage it . There isna warm water spring outside the temple and devotees wash their feet in it before entering . Outside the temple is a small stone boat approximately 3 feet by 2 feet which is too heavy to lift with bare hands . But put it in the water and it actually floats . One legend says that sant tukaram sang some abhang which made it float . Take a ferry across the river to gopalpur where lord krishna used to graze cattle.  It is a small place to pray . An old stone temple . Also on the other bank is ISKCON temple a quite place to pray . An old stone temple to mhasoba also stands on the opposite bank of chandrabhaga . These temple’s are about a kilometer from one another and the ferry stops at each . Vishnupad ( lord vishnu ‘s footprints ) is a rock in the middle of the chandrabhaga there’s a beautiful view of the river here . Ferries stop at vishnupad before going on to gopalpur .

 
Shivaji the great maratha was here . This legendary truth is often repeated when devotees speak of the temple to bhavani in tuljapur. The goddess is kulaswamini the patron deity of maharashtra. With shivaji many conquests attributed to her she has defined the state both geographical & spiritually.  It is said that the goddess herself gifted the bhavani talwar the divine sword to shivaji.  He set forth upon his many battles after having sought the blessings of ma bhavani his ishta devtaa ( favourite deity ) Why in the glorious glint of sunshine that flashes off the tapering temple pinnacle in the exuberant colors or red sindoor and yellow turmeric that paint the fervent pictures of the goddess grand possessions in the touching faith of her legions of devotees it is almost as if he is still here . The goddess welcomes us all in the same manner as him with her searing gaze which is fierce and compassionate ar the same time . 
The hemaad panthi style architecture marks 12th century tulja bhavani mandir which is separated from the rest of the town by a stone wall . The peshwas of pune deeply revered bhavani . Ssmartha ramdas swami and sant eknath wrote poetic verses in praise of the powerful deity . Most of the sights in tuljapur can be covered on foot . The ample space around the bhavani temple known as praangana is very useful when huge crowds of 10,000 or more devotees congregate here . To the left of the entrance is 40 ft by 16 ft stone tank the kallol tirth . Bathing in it before sunrise is said to rid one of all diseases.  At gomukh tirth a few steps ahead from kallol tirth water flows from a stones cow head set at a height of 6 ft . Equated to the ganges large crowds throng here . The vishnu tirth is on the north eastern side of the temple . It has stone steps and three entrances.  It said that lord vishnu blesses the devotee so that he may get the blessings of tulja bhavani. Goats and chicken are offered to the deity a practice that pilgrims may be witness to . Two striking deepmalas built by shivaji in memory of his triumph againist afzal khan stand on either side of homa kund . Inside the temple a stone pillared sabha mandap features images of gods and goddesses . The exquisite idol is said to possess eight to nine petya ( boxes ) of ornaments which one box equals to kilogram of gold ! One of the necklaces called tikli bears the name chatrapati shivaji maharaj on each of its gold pieces.  A beautiful marble statue of a lion ( bhavani matas vehicle ) a bed upon which the goddess rests her delicately carved simhasan ( throne ) and a shivlinga are also to be seen in the temple . Behind the bhavani temple is a round stone known as chintamani.  It’s believed to help the devotee take the right decision.  To its right is a temple to matangi the goddess who slayed the demon matanga . Uniquely the shrine is cared for by mahars , members of a dalit community . Shrines of khandoba , yammee devi and narsimha are also situated in temple premises.  The chabina a special palanquin with hand painted wooden images of animal and birds carries the deity during festival occasions and on every tuesday , friday , sunday , and purnima ( fool moon day ) . The procession which goes around the main temple is witnessed by thousands of devotees.  Sindoor and turmeric powder are thrown into the air as the goddess name is chanted. 

The main temple the samadhi temple was originally known as buttiwada gopal butti a baba devotee constructed it as a shrine to lord vitthal . However the baba has to have told butti I will come to reside here one day . When baba passed away on oct 15 , 1918 his disciples decided to bury his mortal remains inside the wada ( abode ) . A white marble tomb and a life size statue of baba stand here today . Mumbai sculptor bhausaheb talim created this masterpiece installed in 1954 . The statue of lord vitthal has since been moved to dixit wada museum . Present day shirdi has grown around the shirdi sai baba sansthan located on busy ahmednagar manmad state highway making the temple the centre of the town . Most hotels have come up around the temple premises . The sansthan is about 2 km north east of the state transport bus stand . It is possible to see the shrines in and around the sansthan in a single day . But shirdi needs to be savoured peacefully with shraddha ( faith ) and saburi ( patience ) the twin virtues professed by baba . Four aarti take place in the samadhi mandir and one needs to experience as many of them as possible. There are many other shrines you can visit besides a library a museum and a beautiful garden . A large complex of administrative buildings and spiritual shrine the sansthan is an oasis of peace and cleanliness. The sansthan’s library shri sai vangmay kaksha is in shanti nivas the administrative building . Near the reception is a reading hall . You could fortify yourself with a hot cup of tea , coffee or milk at the 24 hr canteen also near the reception if ever there were an award for the most clean pilgrimage spot in india , shirdi would have been strong contender for the top place . Four main aartis are organized inside this temple which houses sai baba’s samadhi . While the distance from the entrance to the samadhi is about 800 m it has been punctuated with several benches so pilgrims may rest . Metal bar seperates neat rows for queues . There are washrooms on en route . We strongly recommend that visitors try to be present for inspiring kakad aarti at 5:15 am . A copy of the aarti booklet available at the sansthan book store will be handy . An aarti lasts for about 25 min . The kakad aarti timing also provides an opportunity to witness the baba ritual bath performed by the pujaris at 6 am . A small temple is built near the neem tree under which baba is said to have medidated . It houses a shivlinga and a photograph of baba . Thursday and fridays are popular in the shrine filled with the fragrance of incense that devotees light . Located just outside the samadhi mandir . Dwarkamai a dilapidated masjid to which baba would retire every other night must be seen too . It still houses the community fire ( dhooni ) where logs of wood burn 24 hrs a day supplying udi to baba’s devotees as it was during his lifetime. The udi is given the same way ( vibhuti ) sacred ash is given in the temple’s of southern india. One corner of the masjid has the grinding stone with which baba used to grind wheat for the poor who visited him everyday. A chawadi a small town structure is where the baba’s is said to have rested every alternate night . Today it houses two large images of baba . Location both are about 20 steps from the side exit of the gurusthan . This is the home of one of baba’s most ardent followers and houses some interesting memorabilia. It is a small green colored cottage . Located opp chawadi . This charming compact museum has rare black and white photographs of baba . It also displays his kafni ( long robes ) leather padukas his chillum ( smoking pipe ) gramophone records water tumblers cooking utensils and bathing stone . Located almost at the center of the sansthan’s complex .The samadhi of the the babas four key lifetime associates tatya patil kote , maharaj kumbhar , pv padmanabha aiyyar and nanavall have been constructed adjacent to reception area of the sai baba sansthan . This is a serene spot . Location to the west of sansthan’s complex . Baba has said to have spent a lot of time in the garden called lendibagh. It’s now beautifully landscaped . Here too is the well that baba used known as shivadi. An akhand deep ( continously burning lamp ) glows under the pipal tree that baba planted here . Location at the entrance of the sansthan . This small temple where baba said to have halted on his first visit to shirdi . As you enter exit from the extreme right hand corner of the sansthan you will be on a street full of souvenir stores . The shirdi sai store diagonally opposite to dwarkamai stocks a wide variety of related items . The sai baba sansthan offers a range of accommodation at saiprasad 1 , saiprasad 2 , atithee griha , bhakta nivas a new facility about 2 km from the temple. Bhakta nivas has a pretty landscaped garden with illuminated fountains . Upasani Maharaj Ashram ( 6 kms south ) upasani maharaj was babas contemporary and follower . His samadhi and that of his disciple godavari mata are located inside the quite ashram .