Pandharpur Wari

Pandharpur Wari or Wari pronounced vaaree, is an annual pilgrimage (yatra) to the town of Pandharpur, which is the seat of Hindu God Vithoba in the Indian state of Maharashtra, in honour of the deity. Palakhis (palanquin processions) carrying the paduka (foot prints) of the deity and various saints, most notably Dnyaneshwar and Tukaram from the Warkari sect, are taken from their respective shrines to Pandharpur. Warkari is a Marathi term which means "one who performs the Wari" or "one who venerates the Vithoba". The tradition is more than 700 to 800 years old.[1][2][3]

The Wari is undertaken in honour of the god Vithoba.

The two most revered palakhis, Saint Dnyaneshwar's palakhi leaves from the town of Alandi, while Saint Tukaram's begins at Dehu; both these towns are located in Pune district of Maharashtra. This march on foot from various locations in Maharashtra to Vithoba temple, Pandharpur, attracts over a million pilgrims.[4] The journey takes 21 days. Numerous palakhis join the main Tukaram and Dnyaneshwar palakhis along the way. The Wari culminates at the Vithoba temple on the holy occasion of Ashadhi Ekadashi.[5] Devotees from all over Maharashtra and nearby areas set out for Pandharpur, wearing holy basil beads and singing the glories of Vithoba and songs like "Gyanba Tukaram", commemorating the saints.[6] Upon reaching Pandharpur on Ashadhi Ekadashi, these devotees take a holy dip in the sacred Chandrabhaga River/Bhima River before proceeding to visit the Vitthal Temple.

History

There are various views on the origins of the Wari (Marathi: पंढरपूरची वारी or वारी). Devotees of Vitthal were holding pilgrimages prior to the 14th century.[7] 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.[8][9]

Another theory credits Saint Dnyaneshwar (13th century) and Saint Tukaram (17th century) to have started the pilgrimage. They used to perform journey to Pandharpur by foot for fifteen days, reaching Pandharpur's Vithoba temple on Ashadhi Ekadashi.[10]

The tradition of carrying the paduka (sandals) of the saints was started by the youngest son of Tukaram, Narayan Maharaj, in 1685. Further changes were brought to the pilgrimage in the 1820s by descendants of Tukaram and a devotee of Dnyaneshwar named Haibatravbaba Arphalkar, who was a courtier of Scindias, the Maratha rulers of Gwalior.[11][12] 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.).[13]

Location of Pandharpur and the starting place of important palkhis

Wari in present times

The Warkaris - whose patron deity is Vithoba - undertake the annual pilgrimage (Wari) to Pandharpur, reaching there on a day before Ashadhi Ekadashi, the eleventh lunar day (Ekadashi) of the bright fortnight (Shukla paksha) of the Hindu month of Ashadha (June - July). Pilgrims carry palanquins of the saints from their samadhi shrines.[14][15] This is said to be one of the World's largest and oldest movement where people gather on a specific day every year and walk for a distance of around 250 km. Pandharpur's Ashadi Ekadashi Wari journey has been honoured by World Book of Records, London under the title 'One of the Most visited places in a day'.[16]

The Wari begins on the 8th/9th lunar day of the waning moon in the Hindu month of Jyeshtha and reaches a day before Ashadhi Ekadashi at Pandharpur. People from various castes and socio-economic backgrounds participate in the Wari, with the common goal to reach Pandharpur and worship the deity.

Along with the Dindi (palakhi) procession, selfless service (seva) is performed for the poor and needy, like Amrut Kalash ( annadana, or donation of food), Narayan seva, medical help, and building or repairing of rural infrastructure, is done. This is known as Seva Dindi.

From the last two years a concept of "Niramal Wari" has also started to keep all villages clean during the possession of Wari.

Tukaram Maharaj palakhi (palanquin)

It is believed that participation in Ashadhi Dindi and Seva Dindi helps an individual in many ways by bringing good health, peace and prosperity in his life. Chanting the continuous glory of the God in the Ashadhi Dindi procession and Seva Dindi purifies an individual, there is an inner cleansing that takes place in Mind, Body and Spirit and the participants tend to lose their individual identities and experience bliss. It develops all aspects of human personality and helps us understand the true purpose of Life.[17]

Yatra routes

There are two main routes on which Waris are performed, the Dehu - Pandharpur route and the Alandi - Pandharpur route.

Route of Tukaram Palkhi

The pilgrims start the main pilgrimage from the town of Dehu on foot, carrying the Palkhi of Saint Tukaram, who is a renowned devotee of Lord Vitthala, a form of lord Vishnu. It is known as Sant Tukaram's Palkhi procession. It starts from Dehu and reaches Pandharpur via the towns of Akurdi, Loni Kalbhor, Yavat, Varvand, Baramati, Indapur, Akluj and Wakhri respectively.

Dehu - Pandharpur Palkhi Schedule (2019)

Day Date Starting Location First Break Lunch Break Post lunch Break Night Stay
124 June 2019------Start from Dehu Inamdar Saheb Wada, DehuDehu
225 June 2019Dehu1. Angadhshaha Baba Abhang Aarti 2. Chincholi Paduka Abhang AartiNigdi--Aakurdi Vitthal Mandir
326 June 2019Aakurdi Vitthal Mandir1. H. A Colony Pimpri Shri Vitthal Nagar 2. KasarwadiDapodi1. Shivajinagar 2. Shri Sant Tukaram Maharaj Paduka Mandir, F.C.Road, PuneShri Nivdunga Vitthal Mandir, Nanapeth, Pune
427 June 2019--------Shri Nivdunga Vitthal Mandir, Nanapeth, Pune
528 June 2019Shri Nivdunga Vitthal Mandir, Nanapeth, PuneBhairobanalaHadapsar 1. Manjari Farm 2. Loni Kalbhor Railway StationLoni Kalbhor Vitthal Mandir
629 June 2019Loni Kalbhor Vitthal MandirKunjeervadi FataUrali KanchanJawjibuwachi WadiYavat Shri Bhairavnath Mandir
730 June 2019Yavat Shri Bhairavnath Mandir--BhandgaonKedgaon-ChaufulaVarvand Shri Vitthal Mandir
81 July 2019Varvand Shri Vitthal MandirBhagvat VastiPatas1. Roti, Abhang Aarati. 2. Hingani Wada 3. Vasunde 4. KharadwadiUndwadi Gavalyachi
92 July 2019Undwadi GavalyachiUndwadi PatharBrhanpur1. Morewadi 2. Saraf Petrol Pump, BaramatiBaramati Sanskrutik Bavan, Baramati
103 July 2019Baramati Sanskrutik Bavan, Baramati1. Motibaug 2. 1.Pimpli Grape 3.LimitechKatewadiBhavaninagar Sakhar KarkhanaSansar Maruti Mandir
114 July 2019Sansar Maruti MandirBelvadi(Golringan)Belvadi1. Lasurne Junction 2. LasurneNimgaon Ketki
125 July 2019Nimgaon Ketki1. Tarangwadi-Cannol 2. Gokulicha OdhaIndapur(Golringan)--Indapur
136 July 2019Indapur1. Gokulicha Odha, Vitthalwadi 2. Vadapuri 3. SurwadBawada--Sarati
147 July 2019SaratiMane Vidyalay(Golringan)----Akluj, Shri Vitthal Mandir
158 July 2019Akluj, Shri Vitthal MandirMalinagar(Ubhe ringan)Malinagar1. Payaricha Pul 2. Kadam Vasti 3. Shripur Sakhar KarkhanaBorgaon (Borgav)
169 July 2019Borgaon--Malkhambi1. Tondale Bondale(Dhava) 2. TappaPirachi Kuroli Gayran
1710 July 2019Pirachi Kuroli Gayran--Pirachi Kuroli1. Vaghad Vasti 2. Bhandi Shegaon 3. Bajirao Vihir Ubhe RinganWakhari
1811 July 2019Vakhari----Paduka Abhang Aarti(Ubhe Ringan) Pandharpur
1912 July 2019NagarPradlshana---- Pandharpur
2016 July 2019Shri Vittal Rukmani Bhet---- Pandharpur
2117 July 2019Particha Pravas Suru----
Dnyaneshwar Maharaj palkhi (palanquin), holding the footwear of the saint, is carried with honour in a silver bullock cart from Alandi to Pandharpur.

Route of Dnyaneshwar palkhi

The pilgrims start from the town of Alandi in Pune district on foot, carrying the palkhi of Saint Dnyaneshwar and reaches Pandharpur via the cities of Pune, Saswad, Jejuri, Lonand, Taradgaon, Phaltan, Natepute, Malshiras, Velapur, Shegaon and Wakhri to reach Pandharpur.

Both the main palkhis meet at Pune, then at Wakhari and then further meet before reaching Pandharpur.

Besides these, two more Waris in the Hindu months of Chaitra (or spring - first lunar month) and Maghi (eleventh month of the Hindu lunar calendar) Ekadashis are also deemed to be important. The latter two are particularly attended by devotees from neighbouring state of Karnataka.[18]

Alandi - Pandharpur Palkhi Schedule

Day Tithi Starting Location First Break Lunch Break Post lunch Break Night Stay
1Jeshtha Vadya 7------Alandi
2Jeshtha Vadya 7Alandi1 Thorlya Paduka Aarti, 2 Bhosari PhataPhule nagarSangamwadiPalkhi Vithoba Mandir, Pune
3Jeshtha Vadya 8--------Palkhi Vithoba Mandir, Pune
4Jeshtha Vadya 9PuneShindechatri AartiHadapsar1. Uruli Devachi 2. Vadki Nala 3. ZendewadiSaswad
5Jeshtha Vadya 10--------Saswad
6Jeshtha Vadya 11SaswadBorawake MalaYamai ShivriSakurdeJejuri
7Jeshtha Vadya 12Jejuri1. Doudaj Shiv 2. DoundajValhe--Valhe
8Jeshtha Vadya 13ValhePimprekhurd VihirNeeraNeera SnanLonand
9Aashadh Shuddha 1--------Lonand
10Aashadh Shuddha 2----LonandChandobach Limb Near LonandTaradgaon
11Aashadh Shuddha 3Taradgaon1. Datta Mandir, Kalaj 2. SurawadiNimbhoreodhaVadjalPhaltan
12Aashadh Shuddha 4PhaltanVidaniPimpradNimlak phataBarad
13Aashadh Shuddha 5BaradSadhubuvacha OdhaDharmapuri Patbandhare Bangla CanolShingnapur Phata – Panaskar wadiNatepute
14Aashadh Shuddha 6Natepute--Mandavi Odha1. Sadashivnagar 2.YelivMalshiras
15Aashadh Shuddha 7MalsirasKhudus phataVinjori Dnyaneshwar nagarDhavbavi mountVelapur
16Aashadh Shuddha 8VelapurDhakurbuva SamadhiTondale BondaleSant Sopandeo BhetBhandishegaon
17Aashadh Shuddha 9----BhandishegaonBajiravachi VihirWakhari
18Aashadh Shuddha 10Wakhari--Pandharpur--Pandharpur

Wari Management

Dnyaneshwar Maharaj Palkhi 2nd Circular ringan. Near, Khudus Phata, Malshiras.
Dnyaneshwar Maharaj Palkhi 3rd Circular ringan. Near, Thakur buva samadhi, Velapur.
Pilgrims bathing in the Chandrabhaga river at Pandharpur

The Dnyaneshwar Palkhi is managed by the descendants of Haibatraobua Arphalkar (who started the palkhi in Modern times), the hereditary Chopdars, and Alandi Devasthan trust. The whole procession is divided into sub-groups called Dindi. Most dindis are registered with the Palkhi organizers.[19] There are more than 200 Dindi on each route. Each dindi has between 100 and 500 members. The palkhi is at the centre of the Wari procession which means usually around half the number of Dindis are ahead of the palkhi while the other half follow behind. All registered Dindis are assigned their number and position in the procession and the sequence is strictly followed. The assigned numbers are mentioned ahead of each dindi. There are many unregistered dindis of devotees also who walk well ahead or behind the official Wari procession.

Tukaram Maharaj palkhi (palanquin) Rath

The timetable of Wari route is published well in advance and is strictly followed. It is well defined and minute details are made available including starting location, the location of breaks, including lunch, rest, night stay location. Every morning, early dawn, after worshiping the Saint's footwear, the palkhi sets out 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 the queue as per designated sequence and at the third signal, they starts walking. After 4 to 5 km, they take a quick break for breakfast. They also take break for lunch as per the given schedule.[20]

Every dindi has one truck or a similar vehicle where the luggage and food material is kept. This is used at the night stay location everyday. The Warkaris just carry the emergency materials along during the procession, and Tal (instruments), Abhang book (book for chanting praises of the lord) etc. during the walk. The management ensures that the tents are set up and the food is prepared before the respective dindi arrives at the location. The dindis also decide the sequence in which the Abhang has to be sung. Most of the dindi members know all the abhang praises by heart, but the newcomers carry the small book while walking. At any point of time, only one Abhang is sung by all. A varkari who adorns the garland of Tulsi is called as Malkari (mal or mala means garland in Marathi and Hindi). The person who carries Veen in the entire journey is called the Veenekari. These persons have a special status in the dindi and whole management is driven by them. Any dispute during travel between the dindis is resolved by them at the stay location.

From last few years, the addition of doctors to the procession have improved the medical facilities in the Wari. The doctors do take care of the members who get infected or become weak during travel due to walking. There are a few professional doctors who close their city practice devoting their 21 days to the wari and take care of the dindi people every year.

The stay arrangements of each dindi are well defined and planned at every location. Most of the dindis make stay arrangements in the temples available in the village or in the tents.

Economic impact

The Ashadhi Wari has tremendous economic impact on the town of Pandharpur. This is the period when demand for equipment and items associated with worship of Lord Vitthal goes through the roof. An estimated one million pilgrims, either varkaris traveling with the palkhi or independent travelers, travel to Pandharpur each year, who also need accommodation which is provided by the permanent Mathas and temporary lodging houses. The period also sees demand for temporary restaurants and groceries such as milk and rice because a number of devotees usually cook their own food.[21]

Public health issues

Since the vari attracts so many people on the way to Pandharpur going 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, restrictions on mobility etc.[22] According to Manjiri Kamat, the colonial administrators had other motivations for the public health measures such as generating revenue by collecting pilgrim tax, or maintaining law and order.[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, employing sanitary staff etc.[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 vari was severely curtailed with only fifty varkaris joining the march to Pandharpur.The sandals (paduka) of the saints were either driven to or flown to Pandharpur for ashadhi ekadashi on July 1, 2020.[26]

See also

Related to Pandharpur Wari
Other Hindu pilgrimage related topics

References

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  6. "Elaborate arrangements for Sant Tukaram Maharaj palkhi procession". Times of India. Retrieved 11 August 2017.
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  8. "Pandharpur Wari" (PDF). Parikramaholidays.
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  12. Harrisson, Tom (1976). Living through the Blitz. London: Collins. p. 18. ISBN 0002160099.
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  16. "World Book of Records". worldbookofrecords.uk. Retrieved 20 June 2018.
  17. "Ashadi - Dindi Yatra/ Seva - Pathway to experience the omnipresence of the lord". Dharmakshetra.org.in. Retrieved 29 July 2015.
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  19. Daniel H Olsen (Editor); Anna Trono (Editor); Kiran A Shinde (Author) (30 May 2018). "Chapter 13, Palkhi: A moving sacred town". Religious Pilgrimage Routes and Trails: Sustainable Development and Management. CABI. pp. 150–165. ISBN 978-1-78639-027-1.CS1 maint: extra text: authors list (link)
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  22. Gyanendra Pandey (Editor); Dilip Das (author) (March 2013). Subalternity and Difference: Investigations from the North and the South. Routledge. pp. 27–28. ISBN 978-1-136-70162-7.CS1 maint: extra text: authors list (link)
  23. Kamat, M., 2001. The Palkhi as plague carrier’: The Pandharpur fair and the sanitary fixation of the colonial state; British India, 1908–1916. Health, medicine and empire: Perspectives on colonial India, pp.299-316.
  24. Biswamoy Pati; Mark Harrison (13 February 2018). Society, Medicine and Politics in Colonial India. Taylor & Francis. p. 1279. ISBN 978-1-351-26218-7.
  25. Koiso, C., Social Implications of Two Hindu Pilgrimages in Maharashtra. In Regional Routes, Regional Roots? Cross-Border. Patterns of Human Mobility in Eurasia (pp. 99-109). Hokkaido Slavic-Eurasian Reserarch Center.
  26. Bengrut, Dhiraj (2020). "Urban warkaris redraw wari plans due to Covid-19 pandemic, go online". Hindustan Times (June 18, 2020). HT Media Limited. Retrieved 8 September 2020.
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