Pandharpur : Land of Lord Vitthala
Throughout the provinces of India, the Supreme Lord is worshiped in numerous forms. In Kerala he sounds like Guruvayurappan, in Andhra Pradesh as Tirupati Balaji, in Karnataka as the beautiful Udupi Krishna, in Gujarat as Dvarakadhisha and Ranachhoda Raya. And in Pandharpur, the spiritual capital of Maharashtra, the Lord is adored as Sri Vitthala. His devotees also fondly call Him Vithobha or Panduranga.
Pandharpur Dhama is situated about 300 kilometers southeast of Bombay. Some call it Bhu-vaikuntha, “the spiritual world on earth.” Others call it Dakshina Dvaraka, the Dvaraka in the South. The location is on the western bank of the river Bhima. As the river bends, it reaches Pandharpur and forms as a crescent moon (Chandra). Thus, the river is named as Chandrabhaga. For devotees of Vitthala, this river is just as holy as the Ganges.
Along the riverbank are fourteen ghats or showering spots. The principle one is Maha Dvara Ghat. The short road that connections this ghat towards the eastern door of the Vitthala sanctuary is lined with shops offering tulsi, bloom laurels, coconuts, incense, and desserts, all to offer to the Lord.
Pandharpur is brimming with temples. A standout amongst the most renowned is the sanctuary of Takpitya (Vithoba who drinks buttermilk). Legend narrates this divinity to a straightforward lady devotee of yore. On the off chance that for reasons unknown she couldn't go to the fundamental sanctuary for darshan, she began to offer a mixture of buttermilk (tak) and ground lahi (dried jowar, wheat, or paddy) as the naivedya to Vitthala at her own home. What's more, the divinity, pulled in by her passionate and immaculate dedication, would go to her home and enjoy the nourishment. It was in 1540 C E that a Brahmana widow named Radhabai got this beautiful shrine of Takpitya Vithoba constructed. The sanctuary still has the stone bowl that the fan utilized for offering nourishment.
Varkaris, fans of Vitthala march to get a glimpse of their special vithai mauli (Mother Vithoba), set up brightly with all the challenges and disservices of a long excursion. When we read Sant Jnaneshwar's virahinis (philosophical sonnets managing the throbs of partition from God) or Sant Tukaram's abhangas (a specific metrical arrangement in commendation of the divinity), we can feel the enthusiasm and exceptional yearning for the Supreme Presence. Jnaneshwar says, 'pailatoge kau kokatahe, shakun ge maye sangat ahe u dud re kau tuze sonyane madhvin pau pahune pandarirao ghara kai yeti; the crow is approaching the other side, anticipating an auspicious event.' He wishes to beautify the feet of this crow with gold, for it is telling that 'Pandharirau (that is, Vitthala) would be returning back as a visitor'. Tukaram says, 'bhetilage jiva lagalise asa; the inner soul is aching to meet you, O Lord.' A wonderful force of feeling and misery produced by the partition from Vitthala—is communicated through these basic however infiltrating words. For holy people he is the rajasa andsukumara, attractive and young, offering ascent to other worldly anxiety and energy in the very profundities of the hearts of various lover.
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