Acknowledgement
I would like to express my deepest appreciation to all those who provided me the possibility to complete this documentation. A special gratitude I give to the guides of the course, Sucharita Beniwal and Praveen Nahar, faculty at the National Institute of Design, whose contribution in stimulating suggestions, guidance and encouragement, helped me in writing this document. Furthermore I would also like to acknowledge with much appreciation the help provided by Mr. Shivaji Maharaj Pawar, an important member of the Warkari community, who invested his full effort in guiding me through the subject from various perspectives. A special thanks goes to all the Warkaris (participants of the procession) who help me know more about the topic. I would like to extend my sincere thanks to the National Institute of Design for providing me with this opportunity through the course curriculum. My thanks and appreciations also go to my friends, parents and the residents of Alandi who have made valuable addition in the document.
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Preface
As a child I grew up in Pune, Maharashtra where many Hindu festivals are celebrated with a lot of energy and enthusiasm. One out of these is a procession called the Pandharpur Wari, where a group of millions of people walk a long distance to seek Panduranga’s (The Lord) blessings. As I had my house on the route of this Wari, I could be a spectator of this procession for many years. All along these years, I used to wonder how this huge lot of people gathers together at a specific time of the year and co-ordinates so well in this huge group. I was amazed about how and from where these people get the energy and will power to walk such a long distance. The way these groups got engrossed in praising Pandhuranga, fascinated me. As I grew older, I also realized that this is not a caste specific procession. Anyone and everyone could join in. This further increased my curiosity to know more about this well organized and secular event that has been centuries old. There are two main Waris, one of Sant Dyaneshwar and the other of Sant Tukaram. I have been observing the Dnyaneshwar’s Wari since years, it is very close to my heart, so decided to know more about this one.
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Introduction
In the state of Maharashtra, an annual pilgrimage to Pandharpur takes place in the honor of Lord Vitthal the Hindu deity. The procession includes taking of palakhis (palanquins) carrying the paduka (footprints) of various saints, mainly Dnyaneshwar and Tukaram from their shrines to Pandharpur, the place where Lord Vittal resides. It is a 700 year old tradition. In Marathi, this particular pilgrimage is known as ‘Wari’ and the pilgrims undertaking it are known as ‘Warkaris’. These are the people who deify Vithoba. Sant Dyaneshwar’s palkhi leaves from the shrine of this saint which is situated in Alandi, a town in the Pune district. Millions of pilgrims join in to be a part of this foot march from Alandi to Pandharpur. Devotees from all over the state set out for the Vitthoba’s Temple singing in the honour of Vithoba, reciting the preaching of the saint and singing praises of the saints, wearing the holy basil beads. Many other saints’ palakhis join in on the way to Pandharpur during this 21 days journey. The wari ends on the on reaching the Vithoba temple on the holy day of Ashadi Ekadashi, where the devotees take a dip in the sacred river Chandrabhaga before proceeding to visit the temple.
History
It is believed that the practice of this annual pilgrimage was first initiated in the 13th century when Vitthalpant, the father of Sant Dnyaneshwar used to go out for Wari with his son in the hindu months of Aashad and Kartik. There is a mention of this Wari in one of the ovis of Saint Dnyaneshwar, where he thanks his father for taking him to the pandhari yatra, where he got to worship the great Lord Vithoba. Sant Bhanudas and Sant Eknath continued this tradition of Wari in the 15th and 16th centuries. Later in the 17th century, saints from the Bhakti tradition have believed to continue this tradition. Sant Tukaram who is considered amongst the most eminent saints from the Bhakti tradition in the state of Maharashtra, was believed to go on this annual pilgrimage by wearing Saint Dnyaneshwar’s padukas around his neck. Present form of Wari with padukas in the palanquin and devotees in huge masses following it, was introduced in the 19th century. The history behind this links to Haibat Baba Arphalkar, a Sardar in the Scindia dynasty of Gwalior, who became a devotee of Sant Dyaneshwar. In late 1820’s, Haibat Baba was travelling to Satara, when he was kidnapped by dacoits. In their captivity he prayed to Saint Dnyaneshwar to save him from this. It is said that because of his prayers, the wife of the dacoit’s leader gave birth to a male child. With this good news, leader ordered the release of Haibat Baba. Haibatbaba gave the credits of his rescue to the saint and decided to spend the rest of his life in the service of Sant Dnyaneshwar. Haibat Baba is said to have re-introduced the tradition of a separate wari for Sant Dyaneshwar, which had by then merged with Sant Tukaram’s Wari. With the help of a few wealthy patrons who were already devotees of the saint, Haibatbaba managed to turn this process into a grand event, with the palanquin, horses, musical instruments and thousands of devotees.
Wari
The term Wari has its roots in the original word ‘Wari-ri’, meaning a group of pilgrims that regularly undertakes a pilgrimage to a holy place. ‘Wari’ has a very definite and almost technical meaning. The root ‘Wari’ means ‘time’ as in the expressions ‘three times’, ‘four times’ and so on. It is the practice of proceeding regularly at recurring 7 monthly or annual periods on pilgrimage to any sacred place. 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 Vitthal. The Wari occurs in the Hindu calendar month of Ashadh and hence, is known as Ashadhi Wari. The number of Warkaris coming from Vidarbha 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. 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 ‘Wari’ and the devotees that undertake it are known as ‘Warkaris’. The term is almost exclusively used for the devotees of Lord Vitthal that pay regular visits to Pandharpur.
Warkari
The Bhagavata sampradaya (a religious sect comprising the followers of Lord Visnu) of Maharashtra, refers to pilgrims as Warkari. To be Warkari means to undertake Wari, and pilgrimage itself is the main aim of Warkari. Considering the meaning of undertaking the pilgrimage inevitably leads us to examine the practice of Warkari sampradaya （religious sect）as a good example of its actual manifestation of the word Warkari. The term Warkari itself apparently
derives from the practice of pilgrimage. ‘Wari’ stands for the regular occurrence of the pilgrimage to Pandharpur, the annual going to and coming from that sacred place. ‘kari’ means the one who does; ‘Warkari’ therefore means one who journeys to Pandharpur at the fixed time. Warkari’s mostly dressed in dhoti/kurta and women in sari, having gandh on their forehead, playing Taal, Mridang, Veena (Indian instruments), and singing songs, called as Abhang’s of the Saints keep walking with an eagerness to meet/see Vitthal in Pandharpur. The main practice of Warkari is pilgrimage. A Warkari is supposed to go on the pilgrimage to Pandharpur twice a year. Moreover, this should be done in the spirit of fulfilling a happy promise with Lord Viṭṭal rather than as an obligation. No special sanctions from the Warkari sect exist for those members who do not undertake regular pilgrimage, for Warkari are enthusiastic about pilgrimage and never willingly miss such opportunities. Warkari like to say that if one of them is not seen on the pilgrimage he must be dead or dying. Warkari sampradaya is a self-disciplined mass pilgrimage born not out of any religious code but out of the enthusiastic devotion of the Warkari, the most devoted devotees of Lord Vitthal; they love the road, and walking in unison, because it leads to their heart’s desire — Pandharpur. Warkari is a person who although living in the midst of his family and carrying on his profession or trade has pledged himself to reach moksha (final liberation) through the way of bhakti (exclusive love for God) and by devotion to Lord Krishna in the form of Vithoba of Pandharpur.
Warkari sampradaya is unique in many ways. First of all, devotees have nothing comparable to a church. While the Vithoba temple in Pandharpur is the symbol for their worship, it does not function as a church. The annual pilgrimage is the only time when the Warkari and other devotees gather, making it the most characteristic aspect of this sampradaya. The sampradaya followers strictly observe vegetarianism, wearing tulsi mala (rosary made of basil wood) to mark their Warkari status. The participation in this community requires no special initiation ceremony. Those wishing to become Warkari simply express their desire to join the sect in front of the leader of one of the Warkari groups. The one willing to join the sect must bring a rosary of ‘tulsi’ beads which the guru tells him to put on the book of Dyaneshwari (a sacred book of Commentary on Bhagavad Gita by Dyaneshwar), set on a low table in front of him. The candidate then pledges himself to go regularly to Pandharpur on the fixed dates, and to live a straightforward life consistent with the Hindu concept of ‘dharma’. Thereupon the guru places the tulsi mala round his neck, and gives him spiritual advice, enjoining him to lead a life of service and respect to the saints, and to observe all Mondays, as well as the two ekadasis (the eleventh day of the Hindu lunar calendar) as days of fast. Embracing people from many social strata, the sect is open to everybody capable of abiding by its basic regulations. There are three elements of Warkari tradition: implicit criticism of Brahmanical narrowness, egalitarianism in spiritual matters, and family-centred life. Even householders can practice bhakti in Warkari sampradaya. Inclusiveness seems to be the main reason for the popularity of Warkari sampradaya. Pilgrimage is easy and accessible to all kinds of people. Anyone willing to undertake the pilgrimage and maintain strict vegetarianism can pursue it. This holy travel is a significant occasion for Warkari not only to maintain their spiritual discipline, but also to sing bhajans composed by previous saint-poets and listen to kirtan. By doing so, Warkari feel oneness with all and closeness to the great saint-poets. Warkari sect can be understood as a spiritual group gathering around saint-poets belonging to Pandharpur. For those following Warkari sect, participation in the pilgrimage is the only way to learn the teachings of this sect and absorb its cultural heritage through bhajans and kirtans. Bhajan and kirtan are traditionally understood as essential means to pursue bhakti. The specific meaning of bhajan in Maharashtra, especially for Warkari sampradaya, is singing devotional songs associated with the saint-poets. Kirtan is an exposition of the devotional text of abhang (the same as bhajans) being narrated with the help of stories from puranas (collections of old stories) and
history. With its simple language and peculiar storytelling method, it explains various philosophical concepts in terms intelligible to a layman. The kirtanakara (the person who performs the kirtana) has to study scriptures and quote their passages from memory. As kirtana brings peace of mind, the performer’s first aim may be personal happiness. However, kirtana also induces mass ecstasy, since it shows the audience the path of bliss. Sharing this ecstasy with other devotees is another important aspect of kirtana. Kirtana, as an intangible cultural asset of Maharashtra, is a composite art featuring singing, storytelling, and performance. The saint-poets preach universal, spiritual and ethical values within a broad framework of the traditional varnasrama-dharma (an ordered society based on distinct social categories). All devotees, including the illiterate, listen to the teachings of saints through bhajana and kirtana during the pilgrimage, and share this experience with other devotees. The Warkari sampradaya provides all the discipline necessary to a Warkari.
Palkhi
During this Wari, Palkhi (palanquin processions) carrying the paduka (footprints) of the saint Dnyaneshwar from the Warkari sect, are taken from the shrines to Pandharpur. The word ‘palkhi’ clearly connotes the function of this pilgrimage.
The literal meaning of palkhi is a palanquin carrying the paduka (footprints) of a saint-poet as a means of symbolizing their spiritual presence. The pole is covered with silver plating, the seat is inlaid with precious metals and the framework is finely carved. Its weight is considerable and eight or ten men are required to carry it on their shoulders. During the journey, it is placed on a four wheeled bullock cart dragged by two strong bullocks. The bullock cart is also adorned like a chariot. Whenever the palkhi arrives at a town, it is taken down from the chariot and carried on the shoulders of male pilgrims. The bullock cart carrying the palanquin is the main attraction of the entire pilgrimage, and draws many visitors, tourists and locals seeking a darshan, touching their foreheads, and receiving blessings. Gathering under the palkhi of a specific saint-poet, pilgrims feel as if this saint were with them, an experience that sustains the vigour of the eight hundred year old tradition of the wari pilgrimage. The oldest and biggest palkhi is that of Dnyaneshwar (1275-96). Notably, Dnyaneshwar inspired a tradition among his adherents and worshippers of singing abhang while traveling the pilgrimage route. This tradition conveys the legend of Dnyaneshwar who used to walk barefoot with a flag in his hands, maintaining a fast throughout the journey.
Dindi
Each palkhi is divided into dindi, small groups that move together under saint’s palkhis. Dindi are groups of pilgrims typically structured around professions, castes, or a particular village associated with a prominent saint. The number of Warkaris (pilgrims) in a dindi may vary from 100 to 1000. The procession is arranged so that the oldest dindi are closest to the palkhi. The palkhi is normally positioned between the various dindi and the whole procession is led by a pair of bullocks or horses. Approximately there are 26 dindi standing before the palkhi with 250 behind it. Every dindi has a number assigned and one member in the front holds this assigned number. Currently the palkhi committee, which is responsible for the entire pilgrimage, oversees management, coordination and space allocation issues. There are also at least two guards - one in the front and one at the end of the dindi who are meant to protect the group. The guards are the most traditionally dressed, in the same style as they were when the region was ruled by the Peshwas. The guards are responsible for the protection of the members of the group and maintain peace and order within the group. These dindis collect funds from the
members of that specific dindi. The members of every dindi travel together with the same group of people throughout the journey. The halts and other breaks for entertainment are collectively decided and taken by the members of the dindi.
Atmosphere in Wari
In exact words, if one has to describe how the atmosphere is in the Wari – it is ‘VitthalMay’ – filled in with Vitthal and thoughts of Vitthal. Thousands of Warkari’s, of different ages, men and women, rich and poor, educated and uneducated people from different parts of Maharashtra and outside, are walking briskly, forgetting all worries, all worldly thoughts, and singing & dancing Vitthal Abhangs loudly.
The Journey
The wari starts from Dehu and Alandi on the 8th or 9th day of the Hindu month of Jyestha. It reaches Pandharpur on the 11th day of Aashaad, when the procession of devotees culminates at the feet of Lord Vitthal. The journey takes 21 days. In this journey, the warkaris travel a distance of 250 kilometres on foot.
Alandi
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 the resting place (Samadhi) of the 13th century Sant Dnyaneshwar. It is situated on the banks of river Indrayani. Alandi has a long history but has gained prominence in the 13th century when Sant Dnyaneshwar in 1296 decided to entomb himself under the then existing Siddheshwar temple. A temple complex was built at Sant Dnyaneshwar's samadhi and is visited by pilgrims, especially those of the Warkari sect. The Ekadashi attracts thousands of pilgrims to the town. Every year, during Pandharpur wari, the Paduka of Dnyaneshwar on a palkhi travel 21 days from Alandi to reach Pandharpur on Ashadhi Ekadashi. The departure of palkhi attracts 300,000- 500,000 pilgrims to the town. The palkhi procession is joined by thousands of Warkari devotees for the 250 km journey.
Pandharpur
Pandharpur is situated about 70 kms on the west of Solapur, a district situated in Maharashtra, India. Pandharpur, also known as Dakshin Kashi (Benares of South) and the chief seat of Warkari sect, is situated in Solapur district. As the Lord Vitthal, whose chief temple is situated 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.
Route
The pilgrims start from the town of Alandi in Pune district on foot, carrying the palkhi of Sant 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.
All palkhi set out from their own starting points (usually the birthplace of a saint poet or similar) and meet at Vakhri, a village near Pandharpur, one day before Ashadi ekadashi. This represents the last halt for the pilgrims, and after this point they combine to form a single huge pilgrimage known as the Wari. At the last stop in Vakhri, all dindis under palkhi stop at the vast field and spend the night singing holy songs such as bajana and kirtana, listening to stories from the Puranas.
At Pandharpur
After reaching Pandharpur, Warkari take a bath in Chandrabhaga river (Bhima river) and go to the Vitthal temple. Not that everyone gets a chance to see Vitthal idol, called Darshan, cause the queue is takes around forty eight to fifty hours to reach the main temple area. It is around fifty to seventy Warkari take Darshan per second. Some Warkari just take Darshan of the top of the temple, called Kalas, and go back. They spend 4 days at Pandharpur local accommodation centers / ashrams and complete the holy rituals. In these 4 days they dance, sing and live a spiritual life. They shop in the local market which setup especially for the Yatra near the river side. Millions of devotees spent the entire day at the river side which is next to the temple.
Ringan
An important event that occurs during the journey is ‘Ringan’. Literal meaning is circle. This is a beautiful scene to watch when lakhs of Warkari prepare path for the horse rider within minutes and the horse reaches the palkhi and returns within a blink of the eyes. When this starts all Warkari start singing Abhangs louder and everything starts getting the heavenly feeling. The spectators forgot everything and became part of the heavenly journey. This ‘Ringan’ occurs at multiple places during journey and as the number of people goes on increasing towards the later part of the journey, it gets more spectacular.
Management at Wari As the number of Varkari started increasing over the past decade or so, there was a need to organize different Warkari groups to avoid issues of ‘respective’ position in the Wari. Now each small group of Warkari, called dindi, has their own sequence number in the Wari to Pandharpur, and they have to walk at designated place only. When palkhi is about to start, each dindi stands at their designated place and then start walking in the same sequence. By the time the Wari reaches to a stop prior to Pandharpur, there are around 7 to 8 lakhs (around 0.7 to 0.8 million) Warkari in Wari. Managing so many people is gigantic task.
Food Arrangements
Each dindi has a truck allocated to carry the luggage and food items. Also there are few people who are having responsibility to cook food for the people in dindi. These are the Warkari who are cook by profession mostly. These people try to reach the place of rest in the afternoon or to the place of night stop ahead of the Dindi. The cook keeps the food ready by the time Dindi reaches there for rest. Local people also contribute as per their capacity to the food either by donating raw material or by serving prepared food itself. Usually the food contains Poli/Bhakari (Bread), curry, two vegetables, rice and one or two other snacks. Mostly the food is served on disposable plates made of leaves, called Patravali. Some Dindi have their own stainless steel plates, while some people carry their own plates. Tea and breakfasts are also arranged in the same way. Water tankers keep supplying water to the Dindi along with local people. Some people carry water containers on their head and keep supplying to people in Dindi whenever needed. Water supply is very important as the Warkari are walking briskly, singing and the area through which they pass is hotter as compared to the rest of Maharashtra.
Arrangements of Stay
Multiple options are available to the Warkari to stay over. Mostly there are tents set up for the Dindi. Depending on rain situation, some Warkari prefer to sleep on the empty grounds/barren lands. It is possible because most of the stopping places are hot at the time of Wari, especially during the month of June/July. Some of the local people at the destinations offer places to stay or they stay at local bus depots even during the Yatra at Pandharpur. The huge local bus depot has become an important place for accommodation.
During Stay
At each stay, Warkari arrange different programs. Local people and Warkari gather together to offer prayer called Samaj – Arati. Other than Arati, there are many Bhajans and Kirtans and Bharuds presented by Warkari. This is how the teachings of saints are spread across the Warkari. During the stop, Warkari take
attendance and check if anything is lost or somebody is missing. The missing/found people/things are given to a designated person called Chopdar. Chopdar ensure that the missing people reach to the correct place. Chopdar also communicate the messages from the organizers to respective Dindi during stops. He also controls the Dindi while walking. If the Dindi is supposed to stop then Chopdar raises a metal stick, called Dandh and the Warkari in that Dindi understand that they have to stop now. At 6 am, the palkhi starts for next destination and after five to six kilometers of walk, it stops for breakfast.
Services for Warkaris
Government and different social and private organizations come forward to offer different necessary services to Warkaris, so that they just continue their journey forgetting day to day requirements. People from villages/towns/cities, from where the Wari passes through, celebrate the day as a festival. Many hospitals and related agencies come forward to provide medical services whenever needed. Transport for elderly people who cannot walk all the way, or transport for luggage is also provided by different agencies. Hair cutting and shaving, repairing shoes, are amongst the services which are offered by local people for free. They think that they are offering a service to God – Vitthal. The municipal corporation makes necessary arrangements in the areas from which the Wari is going to pass. The road are blocked in the specific areas for a few hours, so as to create space and a hassle free journey through the city. The police is appointed on the route of the journey to maintain peace and order. The time table for the Wari is made much before time and is passed on to Municipal Corporation to make the necessary arrangements.
Social Impact
The environment teaches unity by bringing people having different economic status, casts, education, etc. together, with a common goal of reaching the almighty – Vitthal. They forget all worldly barriers and help each other, they befriend each other, they know each other, and finally merge into one thought, which is of Vitthal. Other than personal goal of reaching to God or worshiping the God the social development aspect is also served through this. The Wari to Pandharpur is a complete system that works with the co-operation amongst Warkari, local people and government.
Changing Nature of Wari
Today, because the considerable improvement in the transport facilities, the Warkaris accompanying the palkhis on foot usually go back in ST buses, railway trains and private vehicles. Also, although 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. 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 by-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.
Currently, the state authorities have begun to use Wari for mass communication. When the pilgrims halt for rests and overnight stays on their way to Pandharpur, traditional Marathi folk songs and music performances are organized to raise consciousness of disaster management and health issues. This practice provides a precedent for spreading other messages, such as temperance and family planning, through folk entertainment. Another important aspect of the Warkari sampradaya is its roles in both the religious and social spheres. The pilgrimage functions as a powerful medium of communication broadly uniting the people of Maharashtra. The tradition reveals social relationships among the pilgrims groups and the wider society. Meanwhile, the enthusiasm and the spontaneous spirit greatly impact the rural and urban areas of Maharashtra along the journey route. The pilgrims on their way to Pandharpur, pass through numerous villages where they stay for one or two nights. Even the villagers, who cannot join the pilgrimage, are eligible to share the merit accumulated through this journey by offering the pilgrims assistance and hospitality. The villagers also enjoy the bhajana and kirtana. The pilgrimage plays an important role not only in developing individual morals, but also in promoting social awareness. It is enormously important as a spiritual discipline.
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 artifacts, pictures of Lord Vitthal, bangles for female devotees, toys for children, and every other conceivable thing. The economic aspect results in turnovers of crores of Rupees and generate considerable temporary employment opportunities for the local people. This economic aspect of Waris is worthy of a deeper investigation. 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 and so have the turnovers. With the increased number of Warkaris, the demands for various Wari commodities and materials have gone up and a distinct Wari market has taken shape at Pandharpur.
Transmission of knowledge and tradition
Alandi has approximately 150 Gurukuls which do the task of transferring the traditions, skills, preachings and other knowledge of the Warkari sect. The Gurukuls focus more on spiritual teachings which includes teachings like Vedant, Dnyaneshwari, etc. With time it was figured out that the students coming to these gurukuls need more knowledge so as to earn their living later. The gurukuls these days have started to teach students subjects like English which is the need of the hour. The students are also made familiar with other subjects like maths, science, computer and technologies. They are taught vocational science subjects like electronics, electrical, naturopathy and ayurveda. Through the preaching of Dnyaneshwari, the students are taught how to implement these principles in real life for the livelihood. Most of these gurukuls now, give training from standard 1st to standard 12th in Marathi and Semi- English. These schools are mainly open for the orphans and specially abled. Here along with the educational and spiritual training, the students are given teaching about music which includes singing and learning different musical instruments like Mridang, taal, table, sitar, pakhavaj, etc. These students have a well equipped hostel and mess facilities. They also look into the personality development of the students. They are trained for many competitive
and scholarship exams. These gurukuls arrange for annual trips for the students too. The gurukul also incorporates young generation if they wish to join the gurukul to take spiritual lessons on the preaching and to get well versed with music. In this case, the applicant is supposed to give an entrance test. On clearing the test, he has to attend a four year course so as to complete the training. These gurukuls are thus doing the nobel deed of educating the new generation in various fields and eventual passing on this age old traditions and preaching to them.
Conclusion
There are some important points that we can pick about this tradition of Wari. The absence of the caste system is highlighted in this event. Everyone is the same in the eyes of Lord Vitthal. In fact, the cult of Warkaris was evolved by saints from varied caste backgrounds. Although in Hindu culture there is almost an equal number of Gods and Goddesses, women are absent in various sectarian histories. This tradition has observed the involvement of women in the evolution of Warkari culture, unlike others where women are forbidden to even enter the temple’s sanctum. Even Lord Vitthal is called as ‘Vithu Mauli’ and Sant Dhyaneshwar is called ‘Dnyaneshwar Mauli’ where mauli means mother. The origin and evolution of the Warkari tradition doesn’t involve any royal families as it was entirely started by saints and practised by the entire society, predominantly farmers. Even in current times, Warkari doesn’t form any political pressure group.
We can thus conclude that wari is an age old practise that has been witnessing changes and is yet carried out with extreme enthusiasm and great vigour, maintaining the legacy and tradition. The Wari indirectly educates us about various factors like management, social connection, empathy, etc. Nevertheless, for Warkaris themselves, the pilgrimage to Pandharpur remains a spiritual experience. While the commercialization of Wari in the form of “Wari tourism” may be inevitable, it is unlikely to overwhelm the pilgrimage’s underlying spirituality. Despite all the problems and changes, the pilgrims themselves are completely committed to continuing their participation.