The Philosophy of Varkari Sampraday

The Varkaris believe in Supreme devotion to Lord Viththala and that true atonement or Moksha can only be reached by Bhakti or devotion. This bhakti is duty based and is conveyed through means of remaining loyal to one’s responsibility and commitments and by treating others with equality, dignity and respect. For Varkaris, Vari is not just a once-in-a-year kind of affair, but it is a way of life. There are set norms and guidelines that have been laid down and must be followed by each Varkari. These people do not belong to any one particular caste or class. They come from “athara pagad jaati” (18 different castes) which essentially means that there is no caste, class or religion barrier to become a Varkari. There are many known examples of several Muslims and Christians who are devout Varkaris. The proportion of minority classes from rural background is significantly large in the Varkari Sampraday. A Varkari is essentially of a ‘Satvik’ disposition he wears a Tulsi Mala (necklace of beads from Holy Tulsi plant) around his neck and never consumes alcohol or eats non-veg food. The person who wears a Tulsi Mala is also called Maalkari. These people work hard from dawn to dusk believing that they are serving Lord Viththala, they see Viththala in their crops, their livestock, vegetables they grow etc. Everything that they do, their belief is that they are doing it for their Viththala Mauli. After dusk, having put in a long hard day in their jobs, they meet together and sing songs of devotion to Viththala Mauli in the form or Bhajans, Kirtanas etc. A majority of the Varkaris in the state come from hard working farming communities and other similar professions. For them, Vari is a means of getting close to their beloved Lord and coming home refreshed, ready to take up the daily challenges of life. Vari coincides with monsoon season in India and it normally comes during the time when the farmers have finished preparing their farms for crops. They have finished ploughing and sowing in their fields and now they can only wait for the crops to come up. So they leave their daily grind and take a break for 20-21 days refreshing and rejuvenating their outlook, attitude, strengthening their convictions and chanting Harinaam.

Sant Dnyaneshwar and Sant Tukaram, saint-philosophers and poets are attributed with giving the Vari a sense of social significance by creating a fusion of religious philosophy with Karma and Bhakti. Sant Dnyaneshwar Maharaj laid down the foundation of Bhagwat Dharma which is the core philosophy of Varkari Sampraday. During the 13th century, Sant Dnyaneshwar wrote Dnyaneshwari also known as Bhavarth Deepika, when he was only 16 years old. It is a commentary on the Bhagvad Gita and has a great intellectual literary and aesthetic value. This sacred work is one of the foundations of Marathi language and literature along with works of other saint-philosophers such as Sant Eknath, Sant Tukaram, Sant Namdev etc. This book holds an extremely important place in the history of Maharashtra because in the earlier period, all works were in Sanskrit a language that was accessible to only select few. The knowledge contained in works such as Bhagvad Gita was denied to the masses and they only had to rely on what the so-called Pundits told them. Sanskrit was understood and studied by handful few. Therefore Sant Dnyaneshwar created the Dnyaneshwari in the language of the masses – Prakrut or Marathi. He wrote it in a very simple form using small phrases called ovis, illustrating with numerous, lucid examples. This book now forms the basis of the Bhagwat Dharma and the Varkari Sampraday. Not only the Varkaris, but the book is held sacred and valuable in all Marathi Hindu families and is the most widely read book in Maharashtra.

Vari - A Social Unifier

As I have mentioned above, Bhagwat Dharma and Varkari Sampraday grants an equal status to all human beings. There are no distinctions based on class, creed, religion, caste or gender. All men and women, no matter what religion or caste they are born in, no matter how high or low they are stationed in life, when they become Varkari, they are children of the beloved Vithu Mauli. No one is untouchable and no one is lowly. When Sant Dnyaneshwar laid down the foundation of Bhagwat Dharma in the 13th century, there was a complete state of anarchy under the rule of Yadavas which as further made worse by repeated invasions by Ala-ud-din Khalji and Muhammad bin Tughlaq. The social code of conduct was dictated by few Brahmins who laid down their own rules and regulations that were enforced upon largely illiterate and poor people. The downtrodden were exploited in every manner possible
with no way out. The Yadavas were overthrown by Muslims under whom the exploitation of poor folk increased manifold. Sant Dnyaneshwar showed them a way out by giving them Dnyaneshwari, which played a great role in creating awareness and awakening among the people. He united them against caste and class divide. His contemporary Sant Namdeo preached the philosophy of Bhagwat Dharma beyond the boundaries of Maharashtra right into Punjab. He composed 125 abhangas of which about 60 are included into the Holy Sikh Scripture, Guru Granth Sahib. For the downtrodden people, these two Saints along with many others were a ray of hope with new found purpose for life.

Later on about 230 years after Sant Dnyaneshwar, Maharashtra was even more ravaged under Muslim rule with repeated defeats by the invaders. The people had forgotten their epics, ballads, poems etc. and did not have anything to derive any kind of inspiration from. It was during this period that Sant Eknath sought out the forgotten Dnyaneshwari and revived it again. There are many epic works he wrote but his most significant work was introducing a new form of religious songs called ‘bharud’.  Sant Eknath was the earliest social reformer who worked against untouchability at cost of great personal sacrifices and torture by others'. After him came another great saint Sant Tukaram, a contemporary of Chhatrapati Shivaji Maharaj and another great saint Sant Ramdas. While Sant Dnyaneshwar is considered as being the foundation of Bhagwat Dharma, Tukaram is considered to be its peak. He is considered the first modern poet in Marathi and is known for his famous Abhangs. Other notable saints associated with Varkari Sampraday are Nivruttinath, Sopan Nath, Muktabai, Janabai, Chokha Mela, Narhari Sonar, Sena Nhavi, Savata Mali etc. These great saints came from all walks of life, some of them were from minority and thereby shudra classes; but by their conduct, devotion and purity of heart they showed that all are equal in the eyes of god. Their efforts and works proved to be an inspiration for the people to remain united through centuries of foreign invasions and exploitations.

Today, as we have already entered into the 21st century, we are faced by a number of crucial problems. There are no invasions by foreign marauders but we are invaded by equally serious problems such as corruption, broken family and social structure, loss of morals and ethics etc. Slowly and gradually minor problems that we were seeing are becoming alarming major. Globalization has brought lot of comforts and riches but in many cases, they have resulted into degraded moral values and families are no longer united like they once were. Vari plays a significant role in bringing back those lost values. Many youth are now taking this pilgrimage to seek their own true selves. Once Vari used to be walked only by youth from rural areas, but the numbers of educated and well settled youth including IT professionals has increased a lot.  Walking in the Vari has brought back the lost confidence for many, renewed the convictions of many and brought a major change in many lives. It is not just a pilgrimage of walking from point and reaching another, but it is more of reaching into the inner realms of our minds and seeking our inner self.

The Women in Vari

The participation of women, young and old alike is surprisingly high in Vari. For me personally, there is no other example greater than the Vari where women are considered as equals and it is perhaps the only time where women can behave naturally and quite freely. Walking for 20-21 days, eating and sleeping in open or in tents, bathing in rivers, they all are completely free from inhibitions of any kind. They chant harinaam, sing hymns, bhajans, play fugadis during stops etc. Essentially they are living their life with total abandonment. Almost all these women are from rural farming communities where they have nothing to look forward to but sheer hard work all of their lives, along with numerous restrictions and limitations that are already imposed upon them by a predominantly male-oriented culture. It is during Vari, that they get respite from all that and come home rejuvenated and refreshed, ready to take up the cudgels again against the daily grind. Illiterate though the women are their repertoire of numerous ovis and abhangas is astonishing. Their quick wit and a ready solution to all problems would put even an educated, tech-savvy young woman to shame. Their enthusiasm and energy is amazing. Their speed during the Ringan and Dhava would put even athletes to shame. These women do not expect nor are given any special treatment during Vari, they share equal responsibilities and duties during the journey. Thus unlike any other phenomenon in India or elsewhere, Vari, in my opinion, is a great leveler of all gender and class biases and therefore should be studied from this point of view.

Devotion Through Music and Dance

Music is an integral part of culture in Maharashtra, especially in the Varkari Sampraday. Devotion towards the lord is expressed by singing a number of aratis, bhajans, kirtans etc. Kirtans combine various art forms such as singing, dancing, playing veena, chipalis, taals etc. and also are used as the means to bring awareness in the people. Kirtankars are treated with reverence and respect as they are considered as medium through whom the Lord speaks. Kirtans, bhajans, bharuds (initiated by Sant Eknath) etc have been used through centuries to create awakening in the people during the struggle for freedom,  as a means to bring about social reforms against superstitions, untouchability, caste and class biases etc. Hence they are significant not only to maintain and preserve religious identity, but also to bring about social awareness. Marathi language is abundantly rich with such bhajans, kirtans, ovis, bharuds. Saint literature is a very deep and exhaustive subject which attracts many scholars from across the world. Numerous bhajans that have been immortalized by late Pandit Bhimsen Joshi are a treat to both mind and soul. They are listened to by not just Maharashtrians but also by people from all over India and world. Vari has also been instrumental in keeping the traditional and ancient folk arts of Maharashtra alive. With changing times, most folk arts in all over the world are dying a slow death, but at least in Maharashtra, even though these arts may have a declining patronage, it is during the Vari that they all come alive. Many performing art forms such as  Pingala, Vasudeo, Santosh, Pangul, Potraj, Gondhalis etc. now are still alive thanks to patronage of the Vari. While
walking and during rest stops in Vari, after having food and other duties, the evenings and nights resonate with sweet voices singing Bhajans, Kirtanas, Bharuds, Gaulans etc. These are accompanied by various folk dances such as fugadi, pher, theka etc. Thus Vari is a complete embodiment of culture, heritage and history of Maharashtra, a complete show case of what being a Maharashtrian means and I am extremely proud to belong to this heritage.

Significance of Vari in the 21st Century

To conclude, Vari is significant and relevant as it was 1000 years ago. Through centuries Vari has served extremely important purposes of keeping the people united against foreign invasions, bringing about awareness against social inequalities and injustices, reforming and educating people in various social aspects etc. There is still a long way to go where social issues are concerned and that process is indeed happening. Today, when globalization has brought the entire world quite closer, problems are prevalent are now different than a few decades ago. The stress and strain of keeping up with careers, ambitions etc. are numerous which have resulted in decreased morals and ethics. Society is now more materialistic and individualistic than it was ever which has resulted in serious issues such as increased rates of divorces, suicides etc. When a person participates in the Vari, there are noticeable changes in his perception about life and general problems. Therefore each person must try to participate in Vari at least once during his or her lifetime and experience it firsthand. The mere sight of a poor farmer whose daily grind of life is unbearably hard, his efforts and perseverance to raise a decent crop against all odds and yet remain cheery and optimistic is a lesson of sorts. We do not need glamorous and expensive art of living lessons, but we only need to really LIVE LIFE; and that is what Vari does, it teaches us to live life, as it really should be lived.

(Continued from ....http://www.boddunan.com/articles/people-places/59-customs-and-culture/22765-pandharichi-vari-%E2%80%93-the-great-cultural-heritage-of-maharashtra-part-i.html)

Pictures: Author's Own

Introduction

Pandharichi Vari is an annual pilgrimage in Maharashtra that starts from Alandi near Pune and ends in Pandharpur, a distance of more than 205 kilometres. The word ‘Vari’ in Marathi literally means ‘to visit at regular intervals’, therefore this annual pilgrimage to pay tributes to Bhagwan Viththala in Pandharpur is termed as Pandharichi Vari. There are a total of four Varis which are conducted in the months of Magha, Ashadha, Kartik of the Hindu Lunar Calendar. Although all Varis are equally important, the Ashadhi Vari has an unusual and special significance and draws hundreds of thousands of Varkaris, devotees from Maharashtra and Karnataka. It also draws significantly large number of scholars from all corners of the world who are interested in the culture and heritage of Bhagwat Dharma and are studying the Saint literature of Maharashtra. Happily, their numbers are also increasing each year. There are significant numbers of such scholars who are so emotionally involved with the tradition that they return each year to perform Vari. This Vari is held during the months of June and July, starting on Jyeshtha Vadya Ashtami from Alandi and culminates at Pandharpur on Ashadhi Ekadashi, the 11th day of Ashadha. This Vari consists of Palkhi carrying Padukas of Sant Dnyneshwar Maharaj. The second Palkhi in Vari is of sant Tukaram Maharaj which starts from Dehu near Pune and reached Pandharpur via Solapur district. Both Varis reach Pandharpur on the Ekadashi day. After reaching Pandharpur, Padukas of both Saints are bathed in the waters of River Bheema (also called as Chandrabhaga due to the half-moon shape of its basin). After the bathing ritual, they are taken for nagarpradakshina, circumnavigating the Pandharpur town. Then certain other rituals are performed such as meeting of Padukas with Viththala-Rakhumai and gopalkala etc, after which the Palkhis start on Poornima (full-moon day) on a return journey to their respective homes in Alandi and Dehu. Simple though the entire journey may seem, it is quite an intense and emotional experience and is of gigantic proportions, which one will understand upon reading all the aspects of what the Vari involves.

The Vari consists of hundreds of thousands of pilgrims on foot, walking relentlessly for 20-21 days, braving all sorts of weather conditions, for this is the peak period of monsoon in Maharashtra. These pilgrims brave heavy rains, cold, difficult walking conditions through mountain ghats and many other unforeseeable obstacles, marching on without stopping, chanting ‘Viththala, Viththala’ all the while. The Ashadhi Vari is an integral part of Maharashtrian culture that permeates through all barriers of caste, creed or class. The pilgrims who make this journey each year unfailingly are called as ‘Varkaris’ and thousands of these Varkaris traditionally perform this annual pilgrimage through generations. The custom is unbroken in all these families. The Varkari Sampraday or Sect has a huge following in Maharashtra; in fact it is one of the major sects in the state. There are followers of Lord Viththala in Karnataka too who are called as Haridas.

Incarnation of Lord Viththala in Pandharpur

There is a very popular folk tale that explains the incarnation of Lord Viththala in Pandharpur. Pundalik was a famous devotee of Lord Viththala. He was initially a very selfish and self-possessed man who started harassing his parents on his wife’s commands, behaving in an abominably cruel manner with them, neglecting his duties towards them etc. Once he took his wife and his parents for the Char Dham yatra. There too he did not mend his ways and kept behaving horribly with them. While he and his wife rode the horse, he made his old, frail parents walk for miles without allowing them to rest. During one rest stop, he met a hermit who immediately recognized him and his selfish ways. The hermit admonished him severely, calling attention to the duties of a son that he had forgotten, blinded by the love of his wife. Pundalik was ashamed of his deeds and vowed to change his ways. He started treating his parents with respect and love, serving them in many different ways, taking care of them well, trying to make up for his misconduct all this while. He was a changed man for whom his parents now stood above the rest of the world. So intense was his devotion and love towards his parents that Lord Krishna was moved who decided to pay this man a visit. When Lord Krishna came to his door, Pundalik was busy massaging his tired parents’ feet. So intensely engrossed was he in his work that he did not even move from his place when the Lord announced himself. Without even looking back towards the door, Pundalik picked up a brick lying nearby and threw it towards Lord Krishna and asked him to stand on it while he tended to his parents. Wordlessly, Lord Krishna stood on the small brick, patiently waiting for his beloved devotee to fulfill his duties, duties that put his parents before even God. In order to maintain his balance, Lord Krishna put his both hands on his hips, the exact form of how Viththala is now depicted. ‘Vit’ means a brick in Marathi and ‘thala’ means standing in one spot, hence Viththala literally means as ‘the one who stands on a brick’ Krishna is believed to have stood on the brick for 28 yugas or seasons awaiting the attention of his devotee Pundalik. Even today before start of every bhajan or kirtan, it is a common practice to cry ‘Bola Pundalik Varde Hari Viththala Shree Dnyandev Tukaram, Pandharinath Maharaj ki Jai’ where Pundalik’s name is taken even before the lord’s name.

Thus, Lord Viththala is essentially an incarnation of Lord Krishna or Lord Vishnu. Hence Varkari sect is also called as the Vaishnav Sect which is basically free from rituals of any kind and focus more on devotion or ‘Bhakti’ by following a certain way of life. Viththala is considered as being both the mother and father of all (Mai-baap) and is lovingly called by many names such as Vithu, Vithoba, Vithuraya, Pandurang, and Mauli (means a mother). Lord Viththala is always portrayed as being very dark in colour, hence is also called as ‘Sawala Viththala’ and yet is also called Pandurang meaning fair in colour. A contradiction of sorts but it becomes clear when we understand its real meaning. Lord Krishna is depicted as being blue in colour but when he returned home every evening herding his cows and calves home in Vrindavan, the dust that kicked up by hundreds of hooves cast a fair glow upon the Lord’s face. And since Viththala is another form of Lord Krishna, he is depicted as being dark but fondly called as Pandurang by his devotees. Viththala is accompanied by his consort Rukmini (also called Rakhumai), who also is the consort of Lord Krishna.

History and Tradition of the Vari

Before accounting the history of Vari, I must explain here what exactly does the Vari mean. As mentioned earlier, Vari literally means ‘to return at regular intervals’.  So during Vari thousands of Varkaris or Vaishnavas return to Pandharpur on foot to meet their beloved Vitthu Mauli and take with them the Palkhis of the Lord’s favorite and supreme devotees Sant Dnyaneshwar, Sant Tukaram and many other saints such as Sant Sopan Nath, Sant Nivrutti Nath, Muktabai, and Gajanan Maharaj. On the 11th day of Ashadh, which is also called Devshayani Ashadhi Ekadashi, it is believed that the Lord goes off to sleep for four months, the beginning of Chaturmas – four-month long period which is considered a period of significant importance amongst all Hindus. Therefore the entire Vari with the Palkhis arrive at Pandharpur on the Ekadashi to take blessings from the Lord before he went to sleep.

The tradition of including Palkhis in the Vari was started by Narayan Maharaj, the third son of Sant Tukaram. In 1685, he went to Alandi and took with him Padukas (Khadav or wooden slippers) of Sant Dnyaneshwar, next visited Dehu and took Padukas of Sant Tukaram. Then he went on Vari all the way to Pandharpur, believing through his heart and soul that both Sant Dnyaneshwar and Sant Tukaram accompanied him on this journey to meet their beloved Mauli, Pandurang Viththala. The tradition struck and to his day Palkhis of both Sant Dnyaneshwar and Sant Tukaram are taken on Vari to Pandharpur, in fact are the most important and integral aspect of the Vari tradition.The exact year during which the Vari started is not known but there are documented evidences that suggest the annual tradition is at least 1000 years old. The tradition of Vari existed even before the birth of Sant Dnyaneshwar in 12th century; there are written accounts of his father having participated in the Vari. The tradition of Vari had been in the family of Sant Tukaram whose forefathers went on Vari each year. 

Sant Dnyaneshwar, Sant Tukaram and many other saints of Maharashtra carried out this divine journey each year. The Vari has gone on consistently for one thousand years, prevailing through all kinds of foreign invasions mainly consisting of Mughal invasions through centuries, later on even under British tyranny, it went on relentlessly; although the form of the Vari greatly differed during those times. The groups from different villages and towns went their own ways. It did not have an organized form, the Varkaris were greatly scattered among different groups as opposed to the present form, which is akin to a large army marching in synchronization with each other. During the later period, due to some reasons, both Palkhis of Sant Dnyaneshwar and Sant Tukaram were separated and also taken to Pandharpur through separate routes, meeting only once during the journey at a rest stop in Pune. The probable reason for their being separated is believed to be some kind of ownership disputes amongst the descendents of Sant Tukaram. A Sardar in the court of Mahadji Shinde - the valiant Maratha warrior and the ruler of Gwalior state, by name of Haibat Baba was responsible for this separation of Palkhis. Haibat Baba was a devout worshipper of Vithoba Mauli and having fulfilled his duties at the court of Gwalior, decided to spend the rest of his life in service of his Lord and settled in Alandi. Until then, combined journey of both Palkhis had completed up to 150 years consecutively. It was now in 1832 that Haibat Baba started taking only the Padukas of Sant Dnyaneshwar from Alandi to Pandharpur. Sant Tukaram Palkhi went its separate way through a different route. This form of the Vari exists till today. Haibat Baba was granted the status of being the owner (Malak) of the entire Palkhi Sohala (Sohala means celebration) and the owners of Palkhi Sohala today are his descendents. On the day the Vari starts from Alandi, the trustees of the Sant Dnyaneshwar Samadhi Mandir hand over the Padukas of Sant Dnyaneshwar to the Sohala Owner who also is responsible for the entire Vari which consists of more than 2 lakhs Varkaris. The Malak is accompanied and assisted by a Chopdar who is responsible for keeping the entire Vari together, the discipline, following the schedules etc. The Padukas are placed in a special Palkhi, carried on a Rath (Chariot) which is pulled by pairs of bullocks who are changed regularly so that they get adequate rest. This year although, the bullock cart is equipped with special batteries, to ensure that the bullocks do not face a lot of strain and stress.

Organization and Management of the Palkhi Sohala

Entire Vari consists of more than 2 lakh Varkaris who walk in registered Dindis. Apart from them at the beginning of the Vari, more and more Varkaris join the Vari on route to Pandharpur. There also are many Dindis that come from other states like Karnataka, Goa and Gujarat. So it is estimated that the total numbers Vari in final stages could be about 10 lakhs. So it is a Herculean task to manage the affairs of such astonishing crowd, but give or take a few unavoidable hiccups, it is managed very well. Studying the total affairs of vari from starting to finishing point would prove to be an invaluable lesson for any management student.

The present organized form of the Palkhi Sohala is attributed to the military discipline inculcated by Haibat Baba. Since he was a military commander at the Gwalior Court, he was an extremely organized and disciplined man and instilled the same values to the Vari. He allotted the roles to all Varkaris, distributed duties equally amongst all, creating proper schedules and seeing that the schedule was followed properly. He organized all the scattered Varkaris together in a large group so that they all remained together no matter what difficulties lay in the route. He arranged the placement of each singular component of the Vari and it is unchanged even today. When he first took over the Palkhi Sohala, there were 27 Dindis to each of whom he allotted a number. Those 27 Dindis are placed before the Rath carrying Palkhi. All those Dindis that were formed afterwards are placed behind the Rath, each Dindi with its allotted number that is permanent. Today in addition to the original 27, there are 201 registered Dindis in the Vari. At the head of the Vari is the ‘Maulincha Ashwa’ a horse who it is believed, carries the soul of  Sant Dnyaneshwar to Pandharpur, hence walks alone, all decked up in finery. Next to him is another horse rode by a bodyguard who guards ‘Maulincha Ashwa’.  Each Dindi is also arranged in a very systematic fashion, at the head of each Dindi stand the ‘Phadkari’ with 4 Varkaris, after which come ‘Veenekari’- Varkaris who each carry Veena.  Next come Varkaris who sing abhang, ovis, and Haripaath. They are accompanied by Varkaris playing Mrudang, Jhaanja and Pakhvaaj. Then follow the columns of Varkaris carrying Patakas (saffron flags). Then the women Varkaris are placed who carry Patakas, Tulsi Vrindavan on their heads, Veenas etc. 

Today watching the Vari marching on is an amazing experience. Hundreds of thousands of men dressed in white carry the saffron flags (Bhagwat  Dharmachi Pataka) and women carry the Tulshi Vrundavan (Tulsi plant placed in typical, square containers) on their heads. Many men and women also carry ‘taal’ (small cymbals) strung around their necks, some carrying ‘Veena’ a stringed instrument synonymous with Goddess Saraswati. Each man and woman walks in their own ‘Dindi’. A Dindi is a group of people and usually each small village, town has its own Dindi and people from same villages walk in their own Dindis. A Dindi may be very small consisting of a group of 10-50 people or large containing 100s of people. The largest Dindi at present contains 7000 Varkaris this year. Each Dindi has Dindi owner or Chief, special officials who are called as Wasekar, Phadkari etc. Each Dindi carries with them their provisions for food and water, medicines, emergency supplies, tents, sleeping arrangements etc. All the supplies are carried in trucks which start hours ahead of the Varkaris, arriving at the predetermined stopovers and preparing the food for Varkaris and making other arrangements. When the Vari reaches the stopover camp, the Varkaris only have to get refreshed and ready to eat the food served. They have their own cooks and women in the Dindi also take turns to help prepare food. All are allotted duties and responsibilities which are carried to the letter without any complaints of grumblings. Inconveniences are many but are met with very little importance. Even during the rest stops no Dindi encoraches upon the space allocated to other Dindis, they take whatever they are given with respect and dignity. The focus is entirely on devotion to the Lord Viththala and everything else is considered trivial. 

The placement of Varkaris in the Dindi is decided by the Chief and once their places determined, no single man or woman will leave their places. When the Vari is moving, these people move on with military precision, dancing to the music of Taal, Mrudang, and Veena, singing bhajans, chanting Harinaam.  The bullocks are encouraged to keep walking amidst loud chants of ‘Mauli’ ‘Mauli”. When the Palkhi reaches their predecided place of rest, the Palkhi is halted at a prominent place and all the Dindis stand around it forming a circle (Ringan). The Chopdar then raises his Rajdand (a metal staff) which is a signal for everyone to fall silent. He then announces a list of all items lost and found that day. Later on, the Varkaris are expected to identify and collect those items from his tent. Some Varkaris too sometimes lose their way and get separated from their Dindi. Chopdar helps them find their Dindis and are returned to their own groups. Having done this, the ritual of ‘Samaaj Arati’ is performed. After this the Chopdar then announces the further schedule of Vari eg. the time when the Vari will again commence next, their expected arrival time at the next place of stopover, and any other information that needs to be conveyed on behalf of the organizers etc. Next, if there are any grievances or complaints, they are brought forward in a very typical manner. After the Arati is over, the Dindi that wishes to lodge a complaint or a grievance starts ringing their cymbals. Then the owner of the Vari asks them to state their grievances for which a solution is promptly sought out and resolved on the spot. Because of such proper management and organization, mishaps are almost negligent. There are no fights or major disruptive behaviors among Varkaris. Each person treats the other with respect and dignity.

Unique Features of the Vari

During Vari, the Varkaris walk long distances daily on foot, stopping only during predetermined rest periods. It is a wonder how they manage to walk so much, for not all Varkaris are young. There are many children too along with women. Major proportion of the Varkaris compromise of people who are over 50 years of age, displaying an attitude and energy that would put even a young man of 25 to shame. The oldest known Varkari this year is 89 years old, Shri. Laxman Sherkar, a grandpa who has been performing Vari his entire life without break. He walks in Sant Tukaram Maharaj’s Palkhi and has completed 50 years of performing the holy walk this year. He and thousands of others are intensely motivated and driven to perform such an amazing feat each year, fueled mainly by their love and longing to seek Darshan of their beloved Viththala Mauli. The mere fact that the Vari has continued for the last one thousand years alone is what grants it a unique status. There are certain other rituals that are performed traditionally during the Vari. These rituals are a feast for the eyes and minds of the Varkaris and they also help relax their tired, aching muscles. One such ritual is called the Ringan Sohala that is performed at fixed places.

Ringan essentially means a ‘circle’ and involves the Varkaris and thel ‘Maulincha Ashwa’ running around the Palkhi.  It is symbolic of completing a circle of life. The towns where ringans are conducted are fixed and when the Vari reaches those places, a large open ground is already earmarked for the purpose. The Rath is halted at the centre of the ground where a large circle has been outlined. Surrounding the Rath and within the circle, Dindis stand in a predetermined sequence. Then a broad strip of circle is left empty around these Dindis outside which other Dindis and devotees take their places. Then to cheery accompaniment of taal, mrudang, other instruments and loud chants of ‘Mauli, Mauli’ the Ashwa is released who circumnavigates the empty ring, accompanied by the guardian horse rode by the Chopdar. Behind them, the Veenekaris, Taalkaris, Pakhvaaj vadak, Varkaris carrying Patakas, women Varkaris carrying Tulsi Vrundavan on their heads all navigate the ring at an amazing speed and enthusiasm that defies their age and physical condition. The dust that is kicked up by hooves of the Ashwa is sought after by all and is applied to foreheads as symbolizing blessings from the Lord. The ritual of Ringan is of three types, the basic circular one which I just described and Ubhe or straight and Adawe. After the Ringan, the Varkaris also perform a number of other exercised-based games such as fugadi, dances etc. Yesterday on 09th July 2013, the first Ubhe Ringan of Sant Dnyaneshwar Palkhi was performed at Chandobacha Limb in Lonand. In it, the sortie was made a number of times in a straight line The Ringans are performed mainly to break the monotony of relentless walking. They are also designed to relax their muscles and body is tired from walking. These rituals also instill a great amount of motivation and positive energy.

Apart from Ringan, there is another tradition followed every year which is called ‘Dhava’ meaning a run. This is performed close to Pandharpur on a hillock at Velapur from where the Viththala Mandir is sighted. This ritual is conducted to commemorate Sant Tukaram’s reaction who; upon sighting the temple started running with sheer exhilaration. Similar exhilaration is seen amongst the Varkaris who run at great speeds forgetting their age, their exhaustion
of having walked such a great distance.

(To be continued....)

Image Source: Own & Friend's

The bomb blasts at Bodhgaya in Bihar have once again focused attrention on the security of vulnerable installations in the country. All of us are acutely aware of the fact that a vast majority of Indians are not at all security conscious. Also we very reluctantly cooperate with security personnel while they are carrying out their duties. Cooperation is usually under pressure. Yet when blasts take place we are very critical of the government and after a few days revert back to our careless attitudes.

In fact it is surprising, given our very indifferent attitude towards security, that relatively very few incidents are taking place. One does not know whom to thank for this. We seem to have a fatalistic attitude towards ugly incidents. We believe that what is to happen will happen, howsoever care one may take. Therefore why bother with cumbersome drills and procedures to avoid such incidents. The higher up one is in the societal or official hierarchy, instead of setting examples, they seek exemptions from security checks and other procedures. Somehow a vast majority of us like to be allowed to break procedures. Instead of merging with fellow Indians we encourage seggregation which gives many of us an exalted sense of false prestige.

In almost all crowded places like railway and bus stations, shopping malls, religious places, cinema theaters or multiplexes and so on, we find a customary wooden enclosure with a detector attached to it. One is supposed to pass through it and it keeps beeping. The interesting part is that there is no security person around it for miles and it is simply a crude joke played in the name of security checkup. The public immediately understands that security is to be taken lightly and if there is space around the enclosure people even don't walk through it.

Another interesting observation is that at many places where security guards are present with metal detectors, they do not check the females, as if it is only men who are dangerous. I once asked a security supervisor of a famous shopping mall as to why this exemption for females. His reply was male security can not check females. Why female security staff is not there, to that query he simply walked away. This type of sham security checks further erode the public from taking security seriously.

One of the most pathetic security lapses one gets to see very frequently is when three to four seurity persons are gossiping near the entry and people are entering without being frisked or checked. They are all going to get their full salary of the day for not doing their duty. Then why work? Once in a very popular shopping complex in Delhi I asked the security persons as to why they are not doing their duty and checking the people at the entry, So very grandly one of them stepped forward and said OK we will check you if it makes you happy. Every one around me laughed. That such negligence of duty is taking place is surely known to their superiors but who cares. The railway police take a customary picnic-style stroll when the train starts from the starting station and that is the last one sees of them howsoever long the journey maybe. I have seen them pushing unreserved passengers into reserved compartments and collecting consideration from them. When I protested once, they simply ran away and the ones who had yet to pay up, thanked me. But the law was broken by its protectors.

However I have seen the CISF personnel do a good job of enforcing security checks at the airports in a very professional manner and wish they were everywhere. No doubt the Bihar government has asked the Center to deploy CISF at Bodhgaya temple complex. Whereever army is deployed they also do a thorough job. This goes on to prove that training and good emoluments are necessary for enforcing security. It is a function which requires a disciplined force.

Most of the time safety, fire and security are seen as functions which are to be tolerated due to statutory reasons. Therefore minimal expenditure is incurred and quality of service is not at all emphasised upon. The famous'chalta hai' attitude is adopted. In almost all locations whether in industry, private or public offices, high rise buildings etc the red-coloured fire extinguisher cylinders are conspicuously placed. But they are supposed to be replaced  periodically with fresh ones. In practice it is hardly ever done. Also almost 100% of people do not know how to operate it in case of fire. But who cares.

Breach of security by others makes us also do so. In the process we tolerate such breaches and become insensitive to the aftermaths of the resultant blasts, fires etc. In order to cover our selves we conveniently blame the government. Security can be effective when every one is not only aware but also willingly cooperates in its enforcement and loudly protest when procedures are not being followed. Today it may be someone else, tomorrow it could be us.

One fails to understand why the Buddhist temple complex at Bodhgaya, frequented by international tourists from Buddhist countries, did not have the type of security it deserved. The country in general and the state of Bihar in particular is the guardian of the founder of one of the widely practiced religions in the world. Again it boils down to attitude. Go to any temple complex or famous mosques or churches or gurudwara. You will repeatedly see how unprotected they are. There is no awareness of security concept. Security, most of the time only means opening and closing of a shrine or complex and vanishing in between.

One should not blame the foot soldier in these public places for not doing their duty properly. It is the arm chair superiors who are sitting in air conditioned offices who are most of the time out of tune with reality and the ground situation. They do all their palnning on paper and do not bother about its implementation. I have seen government officials appointed as MD in PSU's who visit the complex for the first and last time, usually within a week of taking charge. After that they only sit and sit in their offices. I have read that during British rule the government officers were compulsorily required to tour the areas under their control periodically and submit their reports. They would come face to face wiith reality. Naturally this practice has been done away with in free India. One of the area which has suffered from this direct observation is the area of security and efficacy of security systems.

It is therefore essential that security systems be modernised and effectively implemented.The public should not condone security lapses but act as a watchdog. It should not only protest lapses but also demand security provisions at all vulnerable places. Lower cadre security personnel should be properly trained and motivated to perform their duties. Must we awake only when human lives are lost and not plan in advance?

The recent natural tragedy that has struck many parts of Uttrakhand needs to be sympathised with.The thousands of trapped persons and tourists need to be safely evacuated. Man is totally incapable of facing natures wrath. There is no protection against cloudbursts even if they can be predicted. The energy released by it is simply too gigantic to be able to be contained. Destruction of human lives and property is unavoidable. However at a reasonable distance downstream it should be possible to contain and channelise the sudden surge of the immense quantities of water and minimise damage to life and property. Then why do we  fail in doing so?

I have had the opportunity of visiting a few foreign countries. I have visited their religious places and have been struck by the contrast when compared with our holy places. First of all one is deeply impressed by the very high level of cleanliness both outside and  inside the holy place, be it a temple, mosque or a church. In fact many a time there is good landscaping around the structures. Inside there is a divine silence which makes the visit memorable. There is no harassment from priests and other administrators for money and there is almost complete absence of beggars outside. There is usually no pressure of being evicted from the premises and one can stay inside  fir as long one wants within the allowed visiting hours. Everyone respects  the presence of others and there is no pushing around amongst the devotees / visitors. It makes the visit really a memorable one.

By contrast in Indian holy places are surrounded by unkempt and dirt and filth. The approach roads are most of the time in broken conditions even of the most holy of the holiest shrines. There are a large number of beggars strategically positioned on both sides of the road and they exploit gainfully their misery from the devotees.There are also on both sides  multitude of shops selling materials for use inside the holy place. However they are after your shoes and chappals which they are going to safe keep free,because that is a way of inducing you to buy from their shop.  Most of the time it is a battle to get into the shrines even if there is a line. Once one is able to get in the priests and other temple officials will start pestering you for money. In fact many a time they will come in way between you and the god's idols so that your darshana can be done only when you have parted with money to them. It makes the whole visit experience very low in taste. There is lot of pushing inside and one has to be constantly on the move. The time available for actual darshan is less than one minute because of the rush of devotees.There are generally no good arrangements available for hygienic food and drinking water. It seems that the holy places exist only for enriching the temple priests and administrators and in turn there is no pressure either on them or the civic authorities to provide excellent facilities to the pilgrims and visitors.

Why is this state of affairs tolerated by the people of this country? Is it because one goes to these holy places with a demand in mind? Therefore  more the difficulties one faces the more will be the reward. Also one does not go to the holy places as a tourist to enjoy the place, but only to have a fleeting darshana and place one's demand in front of the deity. Therefore one is immune to the surroundings and the dirt and squalor around. Also one is conditioned to the fact that they will be fleeced out of money to the maximum extent possible in these places. All these are seen as hazards to be faced when one wants to come in front of the gods idols in these holy places.

These places are visited by all sections of the society, from the powerful politicians to the poorest of the poor. Yet no one raises one's voice against the poor state of affairs prevailing in these places. No one wants to be seen on the wrong side of religion. Thus we go on tolerating these sad state of affairs at our holy places.

It is therefore to be debated as to will such group of persons challenge the flouting of norms by politicians, administrators, builders and others in and around our very holy places most of which are situated in higher reaches of mountains. The greed of money in our society is so high and powerful these days that there is a strange type of tolerant indifference that has crept into most of us. We see rules being broken all around us and yet do not protest. The few who do, do not get adequate support to make a difference. Swami Nityananda died after nearly 100 days of fasting for preservation of Ganga yet no politician or TV channels covered him to make an impact.

One would like to know who approved the plans of buildings which were permitted to be built almost within the banks of the flowing rivers. They fell like a pack of cards when the river was in spate. It is widely reported that nearly 300 dams are under construction and planning wish are obstructing the free flow of the river waters. Also the haphazard over mining of sand and stones  from the river beds have made the river paths unruly. The construction of large number of multi storey hotels and other buildings on low strength soil prone to erosion is also responsible for the large property loss and perhaps lives also.

Everyone in the country especially in the government and builders want to make money in tons and tons. Are they going to eat money? Are they going to sleep on it? Are they going to wear it? Why is there such mad race to make money? Making money is not wrong. But resorting to unfair means, where there is no concern for human lives and environment, is not justified.Exemplary punishment must be given to concerned persons to set an example.

Therefore when people do not insist that there holy places should be neat and clean and these should not be used as money minting premises how can they be sensitive to flouting of rules and regulations even if it is going to result in human lives being lost. The high level of tolerance to wrong doing that is prevalent in our society has made us very indifferent persons individually. The result is that "smart' persons take advantage of it and do only one thing which comes naturally to them, that is make piles of money illegally.

When will we become alert and concerned citizens and avoid the damage to human lives and the environment.