Pandharpur Wari

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The Wari is undertaken in honour of the god Vithoba. Syayambhuvithoba.jpg
The Wari is undertaken in honour of the god Vithoba.
India Maharashtra location map.svg
Location of Pandharpur and the starting place of important palkhis
Tukaram Maharaj palakhi (palanquin) Tukaram Maharaj palkhi (palanquin).jpg
Tukaram Maharaj palakhi (palanquin)
Tukaram Maharaj palkhi (palanquin) Rath Tukaram Maharaj palkhi (palanquin) Rath.jpg
Tukaram Maharaj palkhi (palanquin) Rath
Dnyaneshwar Maharaj Palkhi 2nd Circular ringan. Near, Khudus Phata, Malshiras. DnyaneshwarMaharajPalkhiFestival2ndCircularRingan.jpg
Dnyaneshwar Maharaj Palkhi 2nd Circular ringan. Near, Khudus Phata, Malshiras.
Dnyaneshwar Maharaj Palkhi 3rd Circular ringan. Near, Thakur buva samadhi, Velapur. Dnyaneshwar Maharaj Palkhi 3rd Circular ringan program .jpg
Dnyaneshwar Maharaj Palkhi 3rd Circular ringan. Near, Thakur buva samadhi, Velapur.
Pilgrims bathing in the Chandrabhaga river at Pandharpur Pilgrims 1 (2731600954).jpg
Pilgrims bathing in the Chandrabhaga river at Pandharpur

Pandharpur Wari or Wari is a yatra to Pandharpur, Maharashtra, to honor Vithoba. It involves carrying the paduka of a saint in a palkhi , most notably of Dnyaneshwar and Tukaram, from their respective shrines to Pandharpur. Many pilgrims join this procession on foot. Warkari is a Marathi term which means "one who performs the wari". The tradition is more than 700 to 800 years old. [1] [2] [3]

Contents

Marches happen on foot from various locations in Maharashtra to Vithoba Temple. [4] This yatra takes 21 days. Along the way, many other palkis join the two most revered palkhis. Starting from their towns located in Pune district of Maharashtra: Sant Dnyaneshwar's palkhi leaves from Alandi, while Tukaram's begins at Dehu. The wari culminates at the Vithoba Temple on the holy occasion of Shayani Ekadashi. [5] Devotees from across Maharashtra and nearby areas leave for Pandharpur, wearing holy basil beads and singing the glories of Vithoba and songs like "Gyanba Tukaram", commemorating the saints. [6] When they reach Pandharpur on Shayani Ekadashi, the devotees bathe in the sacred Bhima River before visiting the temple.

History

Beginnings

Various views exist on the origins of the wari (Marathi: पंढरपूरची वारी or वारी). According to one theory, Vitthalpant, the father of the Varkari saint Dnyaneshwar, began the wari to visit Pandharpur in the Hindu months of Ashadha and Kartik. The tradition of performing a Wari is generally regarded to have existed for more than 800 years. [7] [8]

Another theory credits Dnyaneshwar and Tukaram to have started the pilgrimage. They used to take a journey to Pandharpur by foot for 15 days, reaching Pandharpur's Vithoba Temple on Shayani Ekadashi. [9] [10] The tradition of carrying the paduka of the saints was started by the Tukaram's youngest son, Narayan Maharaj, in 1685.

British era

Changes were brought to the pilgrimage in the 1820s by Tukaram's descendants and a devotee of Dnyaneshwar named Haibatravbaba Arphalkar, who was a courtier of the Scindias. [11] Haibatravbaba is credited with the organization of the wari in use today. This involved carrying the paduka in a palkhi , having horses involved in the procession, and organizing the devotees or varkaris in Dindis (Dindi stands for a specific group of varkaris). [12]

Wari in present times

The Warkaris—whose patron deity is Vithoba—undertake the wari to Pandharpur, reaching there on a day before Shayani Ekadashi, the eleventh lunar day (Ekadashi) of the bright fortnight (Shukla Paksha) of Ashadha (June–July). Pilgrims carry palanquins of the saints from the places of their respective samadhi. [13] [14] [15]

Dindi

The concept of Dindi (Marathi: दिंडी procession) or troupes of warkari devotees was introduced by Haibatravbaba in the early 1800s. [16] A diṇḍī is a group of Hindu devotees of one caste or village who are part of a larger palkhi going to a holy site on pilgrimage. Some religious institutions and temples also have their own Dindi. Accommodation, meals and other facilities to warkaris are provided through their respective Dindi. Managing members of a Dindi usually travel ahead to make arrangements for food and shelter at their next stop. All registered Dindis are numbered and assigned their place in the procession. Some walk in front of the palkhi and others behind it. During their march, flag and banner-carrying members are at the front of the troupe, and the drummer is at the center of the Dindi. [17]

Along with the procession, sevā is performed for the poor and needy, like dāna .[ citation needed ] The event is said to be one of the world's largest and oldest movement where people gather on one day each year and walk a distance of around 250 km. The Pandharpur Wari has been classified by the World Book of Records as "one of the most visited places in a day". [18]

Wari management

The Dnyaneshwar palkhi is managed by Haibatraobua Arphalkar's descendants, the hereditary Chopdars, and the Alandi Devasthan Trust. [19]

The wari's schedule is published ahead of time and is strictly followed. It is detailed and minute details are made available, including starting location and the location of breaks, including lunch, rest and night stays. Every morning at early dawn, after worshiping the Saint's footwear, the palkhi leaves at 6am for the next stretch of the route. A tutari (wind instrument) is blown thrice to alert all Warkaris. At the first signal, all warkaris get ready to leave. At the second signal, the Dindis stand in line and start walking at the third signal. After 4 to 5 km, they take a quick break for breakfast. [20]

Economic impact

An estimated one million pilgrims, either varkaris traveling with the palkhi or independent travelers, travel to Pandharpur each year, who require accommodation provided by the mathas and temporary lodging houses. [21]

Public health measures

Because the wari brings many people on the way to Pandharpur through many localities, public health measures have been implemented since the early British colonial period. These included compulsory vaccinations for diseases, such as cholera and plague, segregation of the infected, and restrictions on mobility. [22] According to Manjiri Kamat, the colonial administrators had other motivations, such as generating revenue by collecting pilgrim tax, or maintaining law and order for implementing public health measures. [23] The colonial government's public health measures in the early part of the 20th century included attaching medical staff to different palkhis, removing infected persons, modifying wells for drinking water, digging trenches, providing bins for waste collection, and employing sanitation staff. [24] The requirement to be vaccinated against cholera and typhoid in order to join a dindi has continued in the present times. [25]

In 2020, due to the COVID-19 pandemic, the wari was reduced with fifty varkaris joining the march to Pandharpur. The paduka of the saints were either driven to or flown to Pandharpur for Shayani Ekadashi on July 1, 2020. [26]

Goa Dindi festival

The Dindi festival is an annual festival held in Margao, Goa's Vitthal Rakhumai temple, and the Damodar Temple in the month of November. [27] [28] [29] [30] The Dindi festival is dedicated to Hindu deity Vithoba, the festival dates back to 1909. It is one of the oldest festivals in Salcete(Margao) taluka. [31]

See also

Related Research Articles

<span class="mw-page-title-main">Dnyaneshwar</span> 13th century marathi Sant

Sant Dnyaneshwar, also referred to as Dnyaneshwar, Dnyanadeva, Dnyandev or Mauli or Dnyaneshwar Vitthal Kulkarni (1275–1296), was a 13th-century Indian Marathi saint, poet, philosopher and yogi of the Nath and Varkari tradition. In his short life of 21 years, he authored Dnyaneshwari and Amrutanubhav. These are the oldest surviving literary works in the Marathi language, and considered to be milestones in Marathi literature. Sant Dnyaneshwar's ideas reflect the non-dualistic Advaita Vedanta philosophy and an emphasis on Yoga and bhakti towards Vithoba, an incarnation of Lord Vishnu. His legacy inspired saint-poets such as Eknath and Tukaram, and he is one of the founders of the Varkari (Vithoba-Krishna) Bhakti movement tradition of Hinduism in Maharashtra. Dnyaneshwar undertook samadhi at Alandi in 1296 by entombing himself in an underground chamber.

<span class="mw-page-title-main">Tukaram</span> 17th century Varkari Sant and Poet

Sant Tukaram Maharaj, also known as Tuka, Tukobaraya, Tukoba, was a Hindu, Marathi Saint of Varkari sampradaya" in Dehu village, Maharashtra in the 17th century. He was a bhakt of the god Vithoba of Pandharpur. He is best known for his devotional poetry called Abhanga, which are popular in Maharashtra, many of his poems deals with social reform.

<span class="mw-page-title-main">Alandi</span> Town in Maharashtra, India

Alandi is a town and a municipal council in the Pune district in the state of Maharashtra, India. The town is popular as a place of pilgrimage and for being the resting place of the 13th century Marathi saint Sant Dnyaneshwar.

<span class="mw-page-title-main">Pandharpur</span> Town in Maharashtra

Pandharpur is a Popular pilgrimage town, on the banks of Chandrabhagā River, near Solapur city in Solapur District, Maharashtra, India. Its administrative area is one of eleven tehsils in the District, and it is an electoral constituency of the state legislative assembly. The Vithoba temple attracts about a million Hindu pilgrims during the major yātrā (pilgrimage) in Ashadha (June–July).

<span class="mw-page-title-main">Mahipati</span>

Mahipati was an 18th century Marathi language hagiographer who wrote biographies of prominent Hindu Vaishnava sants who had lived between the 13th and the 17th centuries in Maharashtra and other regions of India.

<span class="mw-page-title-main">Warkari</span> Krishnaite Vaishnava tradition

Warkari is a sampradaya within the bhakti spiritual tradition of Hinduism, geographically associated with the Indian state of Maharashtra. Warkaris worship Vitthal, the presiding deity of Pandharpur, regarded as a form of Vishnu. Saints and gurus of the bhakti movement associated with the Warkaris include Dnyaneshwar, Namdev, Chokhamela, Eknath, and Tukaram all of whom are accorded the title of Sant. Recent research has suggested that the Varkaris were historically the followers of Krishna.

<span class="mw-page-title-main">Vithoba</span> Hindu deity considered as a manifestation of Vishnu

Vithoba, also known as Vitthala, and Panduranga, is a Hindu deity predominantly worshipped in the Indian state of Maharashtra and Karnataka. He is a form of the Hindu deity Vishnu in his avatar: Krishna. Vithoba is often depicted as a dark young boy, standing arms akimbo on a brick, sometimes accompanied by his consort Rakhumai.

<span class="mw-page-title-main">Pundalik</span> Character in Hindu mythology

Pundalik or Pundarika is an Indian saint and a devotee of the Hindu deity Vithoba. Vithoba is a Vaishnava deity and is a recincarnation of Vishnu and Krishna. Pundalik is credited to have brought Vithoba to Pandharpur, where Vithoba's main shrine stands today. Pundalik is also the historical founder of the Varkari sect, which is centered on the worship of Vithoba.

<span class="mw-page-title-main">Abhang</span> Form of Hindu devotional poetry

Abhanga is a form of devotional poetry sung in praise of the Hindu god Vitthal, also known as Vithoba. The word "abhang" comes from a for "non-" and bhanga for "ending" or "interrupting", in other words, a flawless, continuous process, in this case referring to a poem. By contrast, the devotional songs known as Bhajans focus on the inward journey. Abhangs are more exuberant expressions of the communitarian experience. Abhanga is considered a form of the ovi. Abhangs are sung during pilgrimage to the temples of Pandharpur, by the devotees.

Sant Janābāi was a Marāthi religious poet in the Hindu tradition in India, who was born likely in the seventh or the eighth decade of the 13th century. She died in 1350.

A padayatra is a journey undertaken by politicians or prominent citizens to interact more closely with different parts of society, educate about issues concerning them, and galvanize his or her supporters. Padayatras or foot pilgrimages are also Hindu religious pilgrimages undertaken towards sacred shrines or pilgrimage sites.

<span class="mw-page-title-main">Tourism in Maharashtra</span>

Maharashtra attracts tourists from other Indian states and foreign countries. It was the second most visited Indian state by foreigners and fifth most visited state by domestic tourists in the country in 2021. Aurangabad is the tourism capital of Maharashtra.

<i>Yatra</i> Pilgrimage in Indian religions

Yatra, in Indian-origin religions, Hinduism, Buddhism, Jainism and Sikhism, generally means a pilgrimage to holy places such as confluences of sacred rivers, sacred mountains, places associated with Hindu epics such as the Mahabharata and Ramayana, and other sacred pilgrimage sites. Visiting a sacred place is believed by the pilgrim to purify the self and bring one closer to the divine. The journey itself is as important as the destination, and the hardships of travel serve as an act of devotion in themselves.

<span class="mw-page-title-main">Shayani Ekadashi</span> Hindu occasion

Shayani Ekadashi, also known by various other names, is the eleventh lunar day (Ekadashi) of the bright fortnight of the Hindu month of Ashadha. This occasion is holy to Vaishnavas, the followers of the Hindu preserver deity, Vishnu, as it is regarded to be the day the deity's sleep commences.

<span class="mw-page-title-main">Vithoba Temple</span> Vitthhal-Rukmini Temple in Pandharpur, Maharashtra, India

The Vithoba Temple, officially known as Shri Vitthal-Rukmini Mandir, is a Hindu temple in Pandharpur, in the Indian state of Maharashtra. It is the main centre of worship for Vithoba, a form of the god Vishnu or Krishna, and his consort Rakhumai. It is Classified one among the 108 Abhimana Kshethram of Vaishnavate tradition. The temple was built by King Vishnuvardhana of Hoysala Empire between 1108 and 1152 CE upon being convinced by the historical figure Pundalik. Also, there is an inscription in the temple, of a Hoysala King Vira Someshwara dating back to 1237 CE, which grants the temple a village for its upkeep. It is the most visited temple in Maharashtra. The Warkaris start marching from their homes to the temple of Pandharpur in groups called Dindi (procession) to reach on Aashadhi Ekadashi and Kartiki Ekadashi. A dip in the holy river Chandrabhaga, on whose banks Pandharpur resides, is believed to have power to wash all sins. All the devotees are allowed to touch the feet of the idol of Vithoba. In May 2014, the temple became the first in India to invite women and people from backward classes as priests.

Visoba Khechara, spelled also as Visoba Khechar or Visoba Khecar, was the yogi-guru of the Varkari poet-saint Namdev (c.1270-1350) of Maharashtra, India. Visoba was a disciple of the Varkari poet-saint Jñāneśvar. He had linkages with the Varkari tradition as well as the Nath tradition of Maharashtra. Though a staunch Shaiva, Visoba has composed verses in praise of the god Vithoba, the patron deity of the Varkari faith. He has also composed a metaphysical treatise called the Shatsthala.

<span class="mw-page-title-main">Kanhopatra</span> 15th-century Marathi saint-poet of the Hindu Varkari sect

Kanhopatra was a 15th-century Marathi saint-poet, venerated by the Varkari sect of Hinduism.

<span class="mw-page-title-main">Muktabai</span> Varkari saint

Muktabai or Mukta was a saint in the Varkari Movement. She was born in a Deshastha Brahmin family and was the younger sister of Dnyaneshwar, the first Varkari saint. She wrote forty-one abhangs throughout her life.

<span class="mw-page-title-main">Prabodhini Ekadashi</span> Hindu observance

Prabodhini Ekadashi, also known as Deva Uttana Ekadashi, is the 11th lunar day (ekadashi) in the bright fortnight of the Hindu month of Kartika. It marks the end of the four-month period of Chaturmasya, when the god Vishnu is believed to be asleep. It is believed that Vishnu sleeps on the day of Shayani Ekadashi, and wakes on this day.

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