Lord Vitthala and Devi Rukmini,

Pandharpur
 CHAPTER One
♦♦♦ ♦♦♦ ♦♦♦ *♦* ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦ ♦♦♦

INTRODUCTION
 1

CHAPTER -1
INTRODUCTION

1.1 Introduction

Pandharpur, a medium-size town in Solapur District of Maharashtra State, has the main

temple of Lord Panduranga (also known as Lord Vitthala; accordingly, in the subsequent

discussion throughout the Thesis, the terms ‘Lord Panduranga’ and ‘Lord Vitthala’ have

been used synonymously). Pandharpur town is regarded as the ‘Heaven on Earth’ by the

Lord Vitthala’s devotees across Maharashtra, Karnataka, Andhra Pradesh, Gujarat,

Madhya Pradesh, Goa and other States. These devotees undertake regular pilgrimage to

Pandharpur throughout the year. In colloquial Marathi, this particular pilgrimage is known

as ‘Wari’ and the pilgrims undertaking it are known as ‘Warkaris’. Traditionally, a Wari

can be undertaken on the 11th day of every month of the Hindu calendar, which divides

a month into two fortnights associated with the moon’s waxing and waning phases. In

Hindu tradition, the 11th day in the moon’s waxing phase is considered rather auspicious.

Thus, there are a total of 12 auspicious occasions in a year to undertake the Wari.

Nevertheless, four occasions are considered particularly auspicious for visiting

Pandharpur as a Warkari. These are on the 11th days of the moon’s waxing phases in the

Hindu months of Ashadh (corresponding to the month of June of the Roman calendar),

Kartik (November), Magh (February) and Chaitra (April). These four Waris attract

substantial crowds of devotees to Pandharpur. Even among these four Waris, Ashadhi

Wari attracts 10-12 lakh pilgrims, Kartiki Wari attracts around 5 lakh pilgrims, while

Maghi and Chaitri Waris attract about 2.5 lakh pilgrims. (A more elaborate description

of these Waris is given later on in this Chapter.)

 2

During the Wari season, with all these pilgrims making a beeline to the temple of

the Lord Pandurang, the townscape of Pandharpur undergoes a total metamorphosis.

The sea of humanity that descends down on the town gives an immense boost to the

town’s economy. There are large volumes of turnover in terms of trade and commerce as

well as immense opportunities of temporary employment are generated to cater to the

food, shelter and other needs of the Warkaris. The interaction between the Warkaris

themselves and with the local residents brings about socio-economic changes in

Pandharpur town.
The present researcher was fascinated by these changes and was moved to take

up the topic of Economics of Wari for an in-depth research. Of course, the ‘Warkari is

the focal point of this study, together with the peripheral contributors as the producers

and traders of the Pooja materials, food caterers, keepers of the host-houses and Maths.

These are the sources of primary information. The secondary sources include various

published books, reference books, publications of the local municipal council and the

Government.
The study begins with the tracing of historical antecedents of Pandharpur town.

1.2 Historical Background

It is generally believed that the Warkari Sect originated in Pandharpur town in the 13th

century A.D. on the initiative of Saint Dnyaneshwara and thence onwards, Pandharpur

began its ascent as the centre of Warkari tradition. After Dnyaneshwara, other Saints

like Tukaram, Eknath, Namdeo, Damaji Pant, Goroba, Chokha Mela, Janabai and others,

through their Abhangas (lyrical stanzas), have exalted the glory of Warkari Sect, Lord
Vitthala and Pandharpur town.1

The ancient history of Pandharpur town could be gleaned from the stone sculpture

of Lord Vitthala’s temple and the stone inscriptions therein, the notings left behind by

various Rulers of the region, and the descriptions of Pandharpur and Lord Panduranga

in the Abhangas of various bygone Saints.

 3

At various times in the history, Pandharpur had been variously known as

‘Pandhari’, ‘Pandurangpur’, ‘Pandharipur’, ‘Phaganipur’, ‘Paundarik Kshetra’,

‘Pandarange’, ‘Pandurang Palli’. There are differences of opinion among the scholars

as to when Pandharpur was settled as a township or as to when it began its ascent as a

Teertha Kshetra (end-place of a pilgrimage). Some scholars maintain that Pandharpur

precedes Mahabharata Period or even Bhagwat Dharma Period and had been in existence

since the time when Lord Vitthala left his heavenly abode to come down to earth and

stand on a stone-brick to meet his devotee Pundalik, a resident of Pandharpur area. The

river Chandrabhaga (Bheema) is also mentioned in the ancient manuscripts.

The age of the stones used in the construction of Lord Pandhurang’s temple and

the stone idols therein also cast some light on the history of Pandharpur. Dr.H.D.Sankalia,

the well-known archeologist, had visited Pandharpur in 1978 and had inferred that these

stones are atleast 5,000 years old. Other evidences reveal that King Shalivahana had

named this town as Pandharpur in 83 A.D. Keralite sage Adya Shankaracharya (732-

788 A.D.) had written an epic ‘Pandurangashtam’, which may be taken as another evidence

of Pandharpur’s antiquity.

‘Anand Ramayana’ specifically refers to the river Bheema and also describes in

detail Lord Rama’s visit to Teertha Kshetra Pandharpur. The stone inscription of ‘Laksha

Chouryanshi’ (8.4 million), dating back to Shake 1200 of Hindu Calendar, and deciphered

. by historian Dr. V.K.Rajawade, also mentions Lord Panduranga and his earthly abode at
3
Pandharpur.

Many others have made descriptive writing about Pandharpur. It has been

mentioned that Pandharpur was settled after cutting down the trees in the Dindir Vana

(Dindir forest) during the reign of King Shalivahana, but this is not acceptable to the

historians. According to a French historian, Father Oolery, Pandharpur was settled in

516 A.D. During the times of Saint Dnyaneshwar and Saint Namdeo, the glory of

Pandharpur was being exalted in the nooks and comers of the country. Mughals began
 4

ruling over Maharashtra in 1240 A.D. Even then, the identity of the Lord Panduranga

and his Pandharpur was being protected and preserved. Sainth Eknath was bom in 1470.

He conserved the Bhagavat Dharma and popularized the Bhakti Sect of Pandharpur.

The written history of Pandharpur, as a place of pilgrimage, is found from 516

A.D. onwards. Pandharpur, as a seat of deity, was in existence during the reigns of

Rashtrakuta kings Avidhya and Ashoka. Pandharpur, as a small village, was under the

rale of the Rashtrakuta dynasty for a period of 300 years. Satvahana rule is generally

considered to be belonging to the 3rd century A.D.

Mauryan King Samudragupta, a disciple of Lord Vishnu, promoted the Vedic

philosophy. There are many commonalities in the idol of Lord Vitthala at Pandharpur

and the idol of Lord Vishnu sanctified by the King Samudragupta at Vindhyagiri. Many

scholars believe that the idol of Lord Vitthala at Pandhuarpur was carved during the

reign of Rashtrakuta Dynasty over Maharashtra.

Copper-plate inscriptions reveal that Pandharpur, then known as ‘Pandaranga’

or ‘Pandhara’, enjoyed the royal patronage of Rashtrakutas for more than 100 years.

Then, from 756 A.D., it went under the rule of Chalukya dynasty. Sanskrit and Marathi

were the languages being used then, together with a sprinkling of Kannada. From 13th

century onwards, however, Marathi gained supremacy in the region around Pandharpur.

The copper-plate of 1249 A.D. makes only a passing reference to Pundharika

Kshetre; it also means the place of Pundalik’s renunciation.

Certain Abhangas composed by various Saints also provide historical information

about Pandharpur (e.g. one of the Abhangas of Saint Tukaram mentions Pandharpur as

a town settled on the banks of the river Bhima). Pandharpur became famous because

various Saints included its description in their Abhangas.

In 1303 A.D., a poet named Bilvamangal composed a treatise exalting the Lord

Krishna, in which he has mentioned that there is a nude God standing in akimbo position

on the banks of the Bhima. Another lyricist named Choundaras also has provided some
 (
5

information about Pandharpur and the temples there in his composition produced in
1311 A.D.

Lord Vitthala’s temple is constructed in Hemadpanti style that was in vogue in

12-13th centuries. The original temple dating back to Yadava’s rule was much smaller

and additions were made to it in the 16th to 18th centuries. The temple complex was
attacked numerous times during Mughal rule. It was only during Chh.Shivaji’s reign that
4
the temple received proper protection.

1.3 Geographical Setting of Solapur District

Location

As a part of this study, it is necessary to present certain basic information about

the District of Solapur, in which Pandharpur town, the locale of the study, is situated.

Today’s Solapur District has been carved out of the territories of the neighbouring

Ahmednagar, Pune and Satara districts of Maharashtra State. The district links

. Maharashtra and Karnataka States. Even during British era, the district had been linked

to Mumbai by rail and road.

Solapur district is situat^in the north-east comer of Maharashtra State, between

17°10’ and 18°32’ North latitude and 74°42’ and 76°15’ East longitude, at a mean sea

level of 550 metres. It is bound on the north by Ahmednagar and Osmanabad districts,

on the east by Osmanabad district, on the south by Sangli district and Karnataka State

and on the west by Satara and Pune districts. Pandharpur taluka and town are situate in

the central part of the district.

Geographical Area

The geographical area of Solapur district admeasures 14,895 sq.kms., which is

4.48% of the area of Maharashtra State. Out of this geographical, 1.15% is the urban

ara and the remaining 98.85% is the rural area. For the purpose of administration, the

district is divided into three divisions, namely, Madha, Solapur and Pandharpur. The

district contains 11 talukas (Pandharpur being one of them), 11 Panchayat Samitis, 9

6
 7

municipal councils and 1 municipal corporation.

Temperature, Rainfall and Major Rivers

The normal temperature in Solapur district varies between 40-42°C. in summer

and 13.5°C in winter. The entire district falls within the rainshadow region. Monsoon

season lasts from 15th June to the end of September. The average rainfall is 989.12 mm.

The district is perennially under the shadow of drought.

The Bhima is the principal river in Solapur distrct. Teertha Kshetra Pandharpur

is situate on the banks of the Bhima. Her tributaries, the Maan runs parallel on the right

side and the Seena and Bhogawati run parallel on the left side.

Population and Per Capita Income

According to Census-2001, the total population of Solapur district is 38.55 lakhs,

out of which 19.91 lakhs are males and 18.65 are females. The rural population is 68.20%,

while the urban population is 31.80%. The literacy in the district stands at 56.47%,

which is somewhat less than the average literacy of the State. The population density of

the district is 259 per sq.km.

Agriculture is the main occupation of the rural population. As the district falls in

the rainshadow region, it receives much less rainfall. Also, because of the irregularity of

the rainfall, excepting some parts of Pandharpur and MalShiras talukas, the agriculture

in the remaining areas is rather underdeveloped. Also, as the district is industrially

backward, the average net per capita income is only Rs. 17,662, which is much less than

that of Maharashtra State at Rs.23,726.

On the completion of Ujani Dam on the river Bhima, the irrigated hectarage in

Malshiras, Pandharpur, Mohol and Mangalwedha talukas is rising. Horticultural crops

like grapes and pomegranates are returning handsome income to the farmers. On the

assured availability of fodder, milk production in the district has also increased and now

there are 2,354 milk cooperatives in the district. There also are 1,057 primary credit

cooperatives, 25 cooperative spinning mills and 15 cooperative sugar factories in the

 8

district, all of which have created substantial employment opportunities. However,

excepting the developed region of the district, the remaining region continues to remain
backward, which is reflected in the living standard of the people living there.5

Religious Places

Pandharpur, also known as Dakshin Kashi (Benares of South) and the chief seat

of Varkari Sect, is situate in Solapur district. Lakhs of pilgrims from Maharashtra and

the neighbouring States of Andhra Pradesh, Karnataka, Gujarat, Goa and Madhya Pradesh

arrive in Pandharpur on the occasions of Ashadhi, Kartiki, Maghi and Chaitri Waris.

The other well-known religious places in Solapur district are: Shree Bhagvanta’s

temple at Barshi, Swami Samartha’s sepulchre at Akkalkot, Nagnath Temple at Vadval

in Mohol taluka, Mangalvedha town where Saint Damaji, Saint Chokhoba and Saint

Kanhopatra used to reside, the ancient temple of Shiva at Machnoor and the Siddheshwar

Temple in Solapur City.

Pandharpur’s Heritage

As the Lord Vitthala,whose chief temple is situate in Pandharpur, is the venerable

deity of the entire Maharashtra and particularly of the Warkari Sect, Pandharpur town

has a good and reasonably long spiritual and sectarian heritage. Although pilgrims continue

to visit Pandharpur throughout the year, thousands of them come to the town on the

11th day of the moon’s waxing phase every month. Particularly important for them is the

Ashadhi Wari when about 10 to 12 lakh Warkaris flock to the town. Next in importance

is the Kartiki Wari when about 4 to 5 lakh Warkaris make a beeline for Pandharpur. All

these Waris bring about immense socio-economic changes in Pandharpur town.

Pandharpur’s Geographical Location and Climate

Pandharpur town is situate on 17°5’ North latitude and 75°5’ East longitude.

According to Census-2001, the population of Pandharpur taluka is 4.20 lakhs and that

of Pandharpur town is 91,000. The river Bhima takes a semi-circular route around

Pandharpur, which from a distance, looks like a moon’s crescent. Hence, it is locally
 9

called as ‘Chandrabhaga’ (literally meaning ‘a slice of the moon’).

The left and right canals taken out of Ujani Dam built on the river Bhima have

brought a large part of Pandharpur taluka under perennial irrigation. Although sugarcane

is the most favoured crops, in recent times, the farmers have turned to remunerative

horticultural crops like grapes and pomegranates and are taking good yields. On the

whole, the agriculture in the area surrounding Pandharpur is getting developed.

Pandharpur is situate about 70 kms on the west of Solapur, the district

headquarters. On the north of Pandharpur town lies Kurduwadi railway junction. Latur

to Miraj railway line passes through Pandharpur. The 57 kms railway line stretch between

Kurduwadi and Pandharpur has been converted into broad guage recently. The

Maharashtra State Road Transport Corporation has a very large bus-station at Pandharpur,

from where buses reach every nook and corner of Maharashtra State. Buses from every

district headquarters also reach Pandharpur throughout the year. Private buses from the

neighbouring States of Karntaka, Andhra Pradesh, Goa, Madhya Pradesh and Gujarat
operate charter services to Pandharpur.

Pandharpur town’s climate is in keeping with the general climatic conditions of

Solapur district, which is generally hot. The mercury hits above 40°C in summer but
comes down to 15 to 20°C in winter.6

Agriculture is the main occupation of the people in Pandharpur taluka; on the

other hand, trade and commerce is the main occupation of the residents of Pandharpur

town. Since Pandharpur is a pilgrimage town, the modern-day hospitality industry (hotels,

motels, lodging and boarding houses,) has picked up momentum in recent times. Likewise,

there has always been a roaring trade in Puja materials and religious artefacts in
Pandharpur town.
 10

1.4 What is a ‘Wari’

Man worships God. Some men and women worship a particular God with much more

devotion. For them, undertaking a pilgrimage to a particular God’s temple at a particular

destination at regular intervals to pay obeisance becomes a life-time ritual that has to be

fulfilled with alacrity and punctuality. The phenomenon is found all over the world. In

the Christian world, it is called ‘pilgrimage’; in the Islamic world, it is known as ‘Haaj’

and ‘Urns’; in the Hindu world of India, it is known by various local names, whose

popular manifestation is the yearly ‘fairs’ of the local deities.

The term Wari has its roots in the original word ‘Wari-ri’, meaning a group of

pilgrims, that regularly undertakes pilgrimage to a holy place. Molesworth’s Marathi to

English Dictionary describes Wari as “the practice of proceeding regularly at recurring

7
monthly or annual periods on pilgrimage to any sacred place”.

1.5 Pandharpur’s Waris and Warkaris

In Maharashtra and particularly as regards the Lord Vitthala, this to-and-fro

journey from the devotee’s residence to Pandharpur and back is popularly known as
g
‘Wari’ and the devotees that undertake it are known as ‘Warkaris’.

In Maharashtra, the devotees of the deities at Jejuri, Ganagapur, etc., also pay

regular visits to these religious places. But they are seldom called Warkaris. The term is

almost exclusively used for the devotees of Lord Vitthala that pay regular visits to

Pandharpur. A necklace made up of Basil wood beads (Tulsimala) is their outwardly

symbol of being a Warkari. Once a devotee begins wearing this necklace, he takes the

vow of spending his remaining life with devotion to the Lord Vitthala, who is considered

as an Avatar (reincarnation) of the Lord Krishna. Lord Vitthala is also considered to be

an Avatar of Lord Vishnu and hence, Saint Dnyaneshwara refers to the Warkaris as
9
‘Vaishnavas’ and ‘Vishnudas’. This devotional sect is known as Bhagvata Sect.

Majority of these devotees belong to the Bhagvat Sect. Many of them, particularly

those residing in the nearby areas, make it a point to visit Pandharpur every month on
 Wcirkaris accompanying Saint Dnyaneshwara’s Palakhi (Palanquin)

Warkaris accompanying Saint Tukaram s Palakhi (Palanquin)

Warkaris in a Dindi (Singing-Dancing Procession)

 12

Warkaris in a Dindi
with Pataka (Flags)

Warkari Crow d on the Banks of

the Chandrahhaga River for a
Holy Bath

Putting on a Tilak
after the Holy Bath
 13

Group Singing of Bhajanas

and A bhangas after the
Holy Bath
 14

Lord Vitthala s Temple during Wari Period

River Chandrabhaga and Pundalik Temple

 15

the 11th day (Shuddha Ekadashi) of the moon’s waxing phase fortnight.

Beginning of Wari Tradition

No reliable information is available as to beginning of the Wari tradition. A

Kannada stone inscription found in the village Howwali near Dharwad City in Karnataka

and preceding 70 years of Saint Dnyaneshwara’s ascent, clearly refers to the Wari tradition.

It was certainly in existence prior to Saint Dnyaneshwara, because in one of his Abhangas,

Saint Namdeo has mentioned that Saint Dnyaneshwara’s father Vitthalpant was a Warkari

and used to visit Pandharpur during Ashadhi and Kartiki Waris. The Abhanga also

mentions that on Vitthalpant’s marriage to Rukmini, his father Siddhopant had taken the

newly married couple to Pandharpur to pay homage to Lord Vitthala, the family deity.
At that time, a large Wari was in progress there.10

Both Saint Dnyaneshwar and Saint Tukaram popularized the Wari tradition

through their Abhangas dedicated to Lord Vitthala and the holy place of Pandharpur.

With the passage of time, as the Saint literature spread to the nooks and corners of

Maharashtra and beyond, more and more devotees began taking up the vows of being

Warkaris and paying ritualistic visits to Pandharpur on the occasion of one or. the other

Wari.

Annual Wari Calendar

There are 12 Shuddha Ekadashis in a year and for the devotees of Lord Vitthala,

all of which are the auspicious occasions for making a Wari to Pandharpur.

Out of these 12 Waris, on the Shuddha Ekadashis falling in the Hindu months of

Ashadha, Kartika, Magha and Chaitra, thousands of Warkaris in large and small groups,

from nearby and distant places, together with their Dindis (a decorated procession) and

Palakhis (palanquins), flock to Pandharpur. After bowing their heads before Lord

Vitthala’s idol and paying their obeisance to him, they become engrossed in the Bhajanas

and Kirtanas and sing and dance to the beats of cymbals musical drums on the sands of

the river Bhima. They usually stay for a few days in Pandharpur town, interacting with
 16

other Warkaris and local residents.

Distinction between Waris and other Fairs

The main objective behind the yearly fairs and festivals of various other deities is

to comply with the vows taken. This compliance is usually accompanied by animal

sacrifices and offerings of sacrificial meat or other eatables to the deity. The big difference

between such fairs and the Wari of Pandharpur is that there are no animal sacrifices or

offerings made to the Lord. Devotees neither seek anything from Him nor offer anything

to Him. They are driven to make the Wari purely because of their devotion to the Lord

Vitthala and the mental peace and satisfaction they derive after looking at His idol.

Also, there is an element of pleasure-seeking and gaiety in the fairs; such an

element is missing in the Waris. Some other deities and their holy places like Balaji at

Tirupati in Andhra Pradesh, Saibaba at Shirdi in Maharashtra and Jain Teerthankaras at

Mount Abu are patronized by the richer classes; while yet other religious tourism

destinations are patronized only by a particular community such as Biroba Temple at

Aarewadi by the Dhangar community, Siddheshwar Temple at Solapur by Veerashaivas.

But the Warkaris coming to Pandharpur do not recognize such distinctions as caste and

class.

Warkaris abide by the stipulations laid down by the Saints and follow Bhagavatas’

code of conduct. Once a Warkari starts wearing the necklace of Basil wood beads, he

has to give up eating meat, avoid addictions, speak truth and recite ‘Hari-Naam’

continuously. The devotees visiting fairs of other deities are rid of following such rituals.

At Pandharpur, full devotion to Lord Vitthala binds them together and collectively

their hearts become a fountainhead of Bhakti Rasa. They spend their time in Kirtans and

Bhajans, sometimes staying in Pandhaurpur for a week.

Ashadhi Wari (in June or July every year)

During Ashadhi Wari, which is the largest annual Wari, about 10 to 12 lakh

Warkaris from all over Maharashtra come to Pandharpur to have a Darshan of the Lord
Note: Page nos. 17 and 18 missed

The text contines from page 16 to 19 onwards.

 19

Vitthal. The Wari occurs in the Hindu calendar month of Ashadh and hence, is known as

Ashadhi Wari. The number of Warkaris coming from Vidharbha and Marathwada regions

of Maharashtra is significantly higher than the Warkaris coming from the other regions

of the State. Hence, this Wari is regarded as the Wari of Vidharbhians and Marathwadians.

Many Warkaris from the neighbouring States like Andhra Pradesh, Madhya

Pradesh, Gujarat and Goa also choose this particular Wari to visit Lord Vitthala. Another

more earthly reason of their choosing this particular Wari to visit Pandharpur is that the

north-west monsoon reaches these interior parts only in late-June/early July; as such,

the cultivator-Warkaris from these regions prepare their lands for Kharif cultivation and

then proceed on the Wari. Furthermore, as the distances from their native places to

Pandharpur are longer, they wish to avoid the hardships that may be encountered enroute

once the monsoon sets in. A few Warkaris indeed come from Konkan region as well as

Goa and Karnataka States where the monsoon has already set in, but they are there more

for religious than any other reasons. In this Wari, there is also a significant presence of

the Warkaris from the neighbouring districts of Maharashtra.

Kartiki Wari (November)

This post-Kharif season harvest, second largest, Wari occuring in the Hindu

calendar month of Kartik, is attended by about 4 to 5 lakh Warkaris, coming again from

Konkan and Mumbai regions as well as from Goa, Karnataka and Andhra Pradesh States.

About 2 to 3 lakh of these Warkaris stay for about 4 to 5 days in Pandharpur. This Wari

has an added attraction of a large-scale regional cattle market (Bazaar), that is held

alongside the Wari. A large number of milch and farm animals and horses are traded in

the market and the bargain hunters make a beeline to the market after Lord Vitthala’s

Darshan.

Maghi Wari (February)

For this post-Rabbi season harvest, third largest, 2 to 2.5 lakh Warkaris arrive in

Pandharpur. Majority of them are from the neighbouring districts of Kolhapur, Satara,
 20

Sangli, Pune, etc., and parts of Karnataka and Goa States. Because of the growing

irrigation in the areas, many land tracts have now become double cropping fields. The

farmers that have reaped both the Kharif and Rabbi seasons harvests, therefore, make it

a point to participate in this Wari and stay for one or two days in Pandharpur. The Wari

occurs in the Hindu calendar month of Magh and hence, is known as Maghi Wari.

Chaitri Wari (April)

The Warkaris, numbering about 2 to 2.5 lakhs, attending this Wari are mainly

from various neighbouring districts of Karnataka, Marathwada and Western Maharashtra.

Chaitra is the month of the fairs and festivals of other deities also. Hence, most of the

Warkaris, after spending one or two days in Pandharpur, proceed onwards to other

pilgrimage places like Shikhar Shinganapur (in Satara district) or Ganagapur in Gulbarga

district of Karnataka State), Tuljapur (in Usmanabad district), Akkalkot (in Solapur

district), etc.. Hence, in Pandharpur, this Wari is known as a ‘running Wari’.

Monthly Waris

As stated earlier, devotees of the Lord Vitthala believe that the 11th day (Ekadashi)
in the moon’s waxing phase in every month is an auspicious occasion to visit Pandharpur.

Some other devotees wish to avoid the rush and crowds of the larger Waris and take

Lord Vitthala’s Darshan in a relative quietude. The number of such Warkaris, coming

from Solapur, Sangli, Satara, Kolhapur, Osmanabad, Pune districts of Maharashtra and

the neighbouring districts of Karnataka and Andhra Pradesh is not large nor is there the

pomp and decorum of the full-blown larger Waris. But these mini-Waris do occur and

contribute to the Wari economy of Pandharpur town.

Overall, it may be stated that the majority of the Warkaris have an agrarian

orientation; hence, climate, rainfall, crop yields and prices, and such other related factors

affect the number of Warkaris coming in the Waris and their spending behaviour at

Pandharpur. In the bumber crop years, the number of Warkaris goes up proportionately,

while in the lean years, their numbers dwindle to low levels. Thus, the Wari economics
 21

of Pandharpur town is closely linked with the agricultural economy of the region.

1.6 Facilities available to Warkaris

According to Census-2001, the population of Pandharpur town is 91,381. The civic

facilities and amenities available in the town are barely sufficiene enough to meet the

needs of this resident population. Since the town is the spiritual capital of Maharashtra,

lakhs of Warkaris regularly come for taking the Lord Vitthala’s Darshana. Collectively,

about 60 lakh Warkaris visit Pandharpur during the four major Waris, eight monthly

Waris and also on the normal days. A brief review of the facilities and amenities available

for these Warkaris may be taken as under:

1.6.1 Transport Facilities

Majority of the Warkaris arrive on ST buses, some also come by railway and in

private vehicles. The number of Warkaris arriving by private vehicles is rising everyday.

During the Waris, some Warkaris arriving on foot also. Within Pandharpur town itself,

autorickshaws and horse-drawn Tongas are available for local conveyance. Many Warkaris

are enthusiastic to take a Tonga ride. The town also has a ST Corporation’s bus stand.

Besides this stand, another bus stand is commissioned on the banks of the river Chandra-

bhaga is commissioned during the Ashadhi and Kartiki Wari periods.Pandharpur also is

a major railway station on the Central Railway.

1.6.2 Residential Facilities

There are 16 commerial lodging houses in the town and one tourist lodge. There

also are nearly 600 Mathas in the town, out of which 500 are registered with the town

municipality. During the Wari period, small size Mathas can accommodate 10 to 50

Warkaris, medium size Mathas can accommodate 500 to 1000 Warkaris and the large

size Mathas can accommodate 2000 to 5000 Warkaris at a time. There are 2000 residential

houses along the road from the Chandrabhaga river to the Lord Vitthala’s temple, out of

which, the owners of 500 houses provide residential accommodation to the Warkaris

during the four major Waris, by charging to Rs.50 to 100 per head for four to five days.
 22

These residential facilities, however, prove inadequate to accommodate all the

visiting Warkaris. Hence, many of them have to stay in temporary tents or live under the

sky. Excepting for Ashadhi Wari, which occurs during the rainy season, the Warkaris

also seek refuge on the open banks of the river Chandrabhaga.

1.6.3 Drinking Water Facilities

The local municipality has commissioned drinking water facilities for the town’s

resident population of about one lakh people. Majority of the Warkaris go to the river

Chandrabhaga for taking bath. The muncipality also commissions temporary drinking

water supply arrangements on Chandrabhaga’s banks during the Wari period. Besides

these, there are 180 handpumps and 65 electric pumps on the borewells. During the

Ashadhi and Kartiki Wari periods, about 40 to 50 water tankers are arranged to the

places where the Warkaris are residing in large numbers.

1.6.4 Cleanliness

About 400 cleaning workers are in the permanent employment of the Pandharpur

Muncipality. These workers are entrusted the work of the garbage generated by the

local residents as well as the visiting Warkaris. The Matha administrations also employ

their own cleaning workers.

During four major Waris, the normal strength of the municipal cleaning workers

proves to be inadequate. Non-lifting of the garbage on daily basis jeopardizes the health

of both the local residents as well as of the Warkaris. Hence, additional cleaning workers

are employed for the durations of the Waris. Although, nearly 400 additional cleaning

workers are employed during the Ashadhi Wari period, the crowds of the Warkaris make

it impossible for the municipal garbage vans to reach the garbage dumps and remove it.

1.6.5 Toilet Facilities

There are nearly 150 public latrines at 62 locations in Pandharpur town and 305

Sulabh latrines at 10 locations, that is, a total of 455 latrines are available. But this

capacity is absolutely inadequate for the total number of the Warkaris. Hence, during the
 23

Wari period, additional 300 temporary latrines are erected. But this too proves inadequate.

The Warkaris, therefore, are compelled to use open spaces for the purpose, which creates

health problems. The toilet facilities in the Mathas and the residential rental houses also

are inadequate at many places.

1.6.6 Medical Facilities

Pandharpur town has a municipal hospital and a district sub-hospital. The facilities

there are just sufficient to meet the needs of the local population only. During the Wari

period, a 120-bed hospital with four medical officers and 50 health workers is

cokmmissioned. Some NGOs also commission clinics, first-aid centres and mobile

hospitals. Still, many Warkaris are unable to secure medical treatment, if needed.

During the Wari periods, water purifying liquids are poured into the borewells

owned by the municipality.

1.6.7 Supply of Essential Commodities

Food requirements of the normal day visitors to Pandharpur are met by the local

hotels and eateries. During the Wari periods, however, many Warkaris prepare their own

food. The local private distribution system plays an important role in maintaining the

supply of essential commodities. The shops of groceries and provisions are well-stocked.

Vegetables first arrive in the Agricultural Produce Market Committee’s Market Yard,

from where the wholesalers take it to the retailers and the retail vegetable markets.

Public Distribution System strives to maintain uninterrupted supplies of kerosene and

cooking gas during the Wari periods.

1.6.8 Law and Order

Two Police Stations, one urban and another rural, are entrusted with the job of

maintaining law and order in Pandharpur town. During the Ashadhi and Kartiki Waris,

additional police force is called in. Crowded places like the Darshan Bari, Lord Vitthala’s

temple, etc., get special police protection during these periods.

The crowds of Warkaris arriving in ST buses, railways and private vehicles put a
 24

great strain on the intra-town traffic arrangements. Majority of the internal roads are

closed for vehicular traffic and only one-way traffic is allowed on the main thoroughfares.

The Warkari crowd also invites a large number of petty thieves and pickpockets

and the police have to on alert against their activities. As in every town, Pandharpur too

has its share of petty criminals, but because of the increased police security, crime is held
in check.

The number of Warkaris coming to Pandharpur for Waris is rising day by day, but

the various civic facilities and amenities available to them are already inadequate.The

Warkaris, therefore, have to put up with considerably inconveniences during their stay

in Pandharpur.

1.7 Changing Nature of Wari

In old days, the Warkaris used to walk all the way from their native places to Pandharpur.

Monthly Waris were mostly attended by the Warkaris from the nearby areas. For the

Ashadhi and Kartiki Waris, the Warkaris used to accompany the palanquins (Palakhis) of

various Saints. The Warkaris formed groups of 50-100 and walked to the tunes of Bhajanas
and Abhangas played with the accompaniment of cymbals and Mridangam. This is

procession is called ‘Dindi’. Saint Dnyaneshwara’s Palakhi begins its journey towards

Pandharpur from Alandi (in Pune district), while the Saint Tukarama’s Palakhi starts

from Dehu (also in Pune district). These Palakhis along with their accompanying Warkaris

stay for 6 to 7 days in Pandharpur.

Today, because the considerable improvement in the transport facilities, the

Warkaris accompanying the Palakhis on foot usually go back in ST buses, railway trains

and private vehicles. Also, although the there is a numeric growth in the number of the

Warkaris coming to the Wari, because of the inconveniences, many of them cut short

their stay in Pandharpur and go back as soon as possible. Earlier, the financial turnovers

taking place during the Wari were much less, because comparatively fewer Warkaris

arrived in Pandharpur. Presently, the number of Warkaris has increased considerably,

 25

and so have the turnovers.

■ With the increased number of Warkaris, the demands for various Wari commodities

and maeterials have gone up and a distinct Wari market has taken shape at Pandharpur.

In recent times, besides the regular elderly Warkaris, the youth are also registering a

significant presence in the Wari and the local markets are trying to cater to their needs.

The growing number of Warkaris has created problems regarding the residential

accommodation, water supply, public cleanliness, health, etc. Earlier, nearly all the

Warkaris could be contained in the temporary tents erected on the banks of the river

Chandrabhaga (Bheema), but in recent years, these banks are proving inadequate to

accommodate them. Hence, many of them put up their tents in the area surrounding the

Lord Vitthala’s temple as well as the bye-lanes in the suburbs.

It means that the scope of the Wari is expanding year after year and along with it,

the demands for the various Wari commodities and supplies required by the Warkaris are

also growing. This is the changing face of the Wari phenomenon at Pandharpur.

1.8 Economic Implications of Waris

As already seen, Pandharpur is a perennial pilgrimage town. On the days Of the four

larger Waris, the Warkari population far outnumbers local resident population. These

Warkaris are almost entirely dependent on the local people for meeting their every need

- from transport, lodging and boarding, light snacks, Puja materials and religious artefacts,

pictures of Lord Vitthala, bangles for female devotees, toys for children, and every other

conceivable thing. The economic aspect results in turnovers of crores of Rupees and

generates considerable temporary employment opportunities for the local people. This

economic aspect of Waris is worthy of a deeper investigation. Accordingly, the present

topic “Economics of Waris” has been selected for the present study.

1.9 Review of Literature

Pandharpur is an important pilgrimage destination (Teertha-Kshetra) in India and is

reputed for its Wari tradition. But there has been a singular absence of research material
 26

on Pandharpur’s Wari phenomenon under the auspices of Economics Science. On the

other hand, there are several references to this phenomenon in historical, cultural,

geographical, religious writings and the Saint literature. Some foreign as well as Indian

researchers have conducted researches on this phenomenon. For creating a research

background for the present, some of this research material is being briefly reviewed

herebelow:

Pandharpur and Foreign Researchers

For the Ashadhi Wari of Pandharpur, a few lakh devotees of the Lord Vitthala

accompany on foot the Palakhis of various Saints. They come singing Bhajanas, and

Abhangas all the way. This is known as the ‘Pilgrimage of Pandharpur’ among the foreign

researchers. Many Western researchers have studied this phenomenon among them:

(1) Dr.Gunthar Sonthayamar (1989) has made a 90-minutes film on the Ashadhi

Wari in which he says, “In Pandharpur’s Wari, the Warkari is the focal point; he joins the

Palakhi procession with utter devotion so as to finally take Lord Vitthala’s Darshan at

Pandharpur”.

(2) Even before Dr.Sonthayamar, G.A.Dalery (1966), a French researcher, had

written a book titled “The Cult of Vithoba” and in 1951, had actually participated in

Sonopant’s Dindi to Pandharpur.

(3) Prof.John Stanley (1980) had written a research dissertation titled ‘The Great

Maharashtrian Pilgrimage - Alandi to Pandharpur”, in which he says, “Pandharpur is the

only example of pilgrimage undertaken solely for devotion. Although Warkaris and non-

Warkaris have same status in Pandharpur, Wari means a spontaneous, disciplined

community undertaking of the devotees”.

(4) Dr.Southward has written an article titled “A Maharashtrian Pilgrimage - Alandi

to Pandharpur” in the ‘Journal of Asian Studies’.

(5) Dr.Vhakitor Turner’s research dissertation presents a sociological analysis of

the Alandi to Pandharpur journey of the Warkaris.

 27

These are some of the Wari-related writing done by foreign researchers from the
historic, cultural and social viewpoints.11

Besides these, some Indian researchers also have explored the Pandharpur’s Wari

phenomenon. Some of these may be cited as:

(1) Dr.G.V.Dingare (1968), in his doctoral thesis titled “A Study of Temple Town

and its Priesthood” has taken a review of the historic antecedents of Pandharpur’s Vitthala

temple.

(2) Dr.D.N.Manmadkar (1977), himself a devotee of Vitthala and Kirtankar, has

thrown light on the Wari tradition and the philosphy of Warkari sect in his doctoral

thesis titled “Warkari Sampradaya va Saddhyakalin Auchitya” (Marathi).

(3) Dr.A.M.Nawale (1996), in his doctoral thesis titled “A Study of Pilgrimage

Tourism” has focused on Pandharpur as a tourist centre and the facilities provided to the

pilgrims such as accommodation, shopping, etc., and the town’s problems as a pilgrimage

centre.

(4) Dr.Mrs.J.D.Rananavare (2006), in her doctoral thesis titled “Pandharpurcha

Sanskritik Abhyas” (Marathi) has presented historic information of Pandharpur through

the study of stone inscriptions, old archival records and contemporary writing.

(5) Dr.A.E.Nerkar (1994), in his doctoral thesis titled “Pandharpur Wari and Marathi

Sahitya” (Marathi) has taken a review of the development of Marathi literature through

the Abhangas and Bhajanas, Kirtanas and ballads sung by the Warkaris during their journey

from Alandi to Pandharpur.

(6) Shri.Vikas Kadam (2002), in his Dissertation has reviewed Pandharpur town’s

history, social movements in Pandharpur, agitations undertaken for the entry of

untouchables into Lord Vithhala’s temple, social and religious harmony, etc.

All these studies and writings have focused on the Wari phenomenon from historic,

social, cultural, geographical, literary and religious angles, but none of them have studied

this phenomenon from the Economics viewpoint. Hence, the present researcher has taken
 28

up such an investigation under the title “Economics of Wari: A Case Study of Pandharpur”

and attempted to cast light on the Warkaris, producers and traders Wari commodities

and related materials. Some valuable information useful for the present study could be

from the earlier studies and writings. Accordingly, the above brief review of the earlier

works has been taken.

References
1. Joshi (Pandit), Mahadeoshastri (2000), “Bharatiya Sanskriti Kosh”, Vol.8, pp.602-03.
See also: “Warkari Sampradaya”, in: ‘Marathi Vishwakosh’, Vol.16 (1999), p.77
2. Joshi (Pandit), Mahadeoshastri (2001), “Bharatiya Sanskriti Kosh”, Vol.5, pp.602-03.
3. Benare, G.G. (1993): “Rana Pandharicha” (Marathi), Pandharpur: Sant Sahitya
Prakashan.
4. Bahirat, B.P. and P.D.Bhalerao (1980): “Warkari Sampradaya - Udaya ani Vikas”, Pune:
Vikas Prakashan.
5. Sharma, K.K. (2004): “Intellectual’s Sandharbh Maharashtra”, Bhopal: Intellectual Book
Bureau, pp.500-522.
6. District Statistical Officer, Solapur (2000-01): “Socio-economic Census Report of
Solapur Distrct - 2000-01”.
7. Bahirat, B.P. and P.D.Bhalerao, op.cit., p.2.
See also: “Marathi Vishwakosh”, Vol.16, p.75.
8. Dandekar, S.V. (n.d.): “History of Warkari Sampradaya”, Nagpur: Warkari Prakashan
Mandal.
9. Bahirat, B.P. and P.D.Bhalerao, op.cit., p.2.
10. Nikate, P.D. (ed.)(): “Namdeo Gatha” (Compilation of Abhangas), Pandharpur: Keshavraj
Sanstha Prakashan, p.895.
See also: Dandekar, S.V., op.cit., pp.602-03.
11. Manjul, V.L. (2002): “Pandharpur Wariche Videshi Abhasak” (Marathi), Pune: Wamanraj
Prakashan.

□ □□