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{{Hdeity infobox| <!-- Wikipedia:WikiProject Hindu mythology -->
That is all.
Image = Vithoba Gutenberg.jpg
| Caption = An image of Vithoba
| Name = Vithoba
| Devanagari = विठोबा
| Sanskrit_Transliteration = {{IAST|Viṭhobā}}
| Script_name = <!-- Enter name of local script used -->
| Script = <!-- Enter the name of the deity in the local script used -->
| Affiliation = Form of [[Vishnu]] or [[Krishna]]
| God_of =
| Abode = [[Pandharpur]]
| Mantra =
| Weapon =
| Consort = Rakhumai ([[Rukmini]])
| Mount = [[Garuda]], when associated with Vishnu
}}

'''Vithoba''' ({{lang-mr|विठोबा, {{IAST|Viṭhobā}}}}), also known as '''Vitthala''' ({{lang-sa|विठ्ठल, {{IAST|Viṭṭhala}}}}; {{lang-kn|ವಿಟ್ಟಲ, {{IAST|Viṭṭala}}}}) and '''Panduranga''' ({{lang-sa|पांडुरंग}} and {{lang-kn|ಪಾಂಡುರಂಗ}} both {{IAST|Paṇḍuraṇga}}), is a [[Hinduism|Hindu]] god, worshipped predominantly in the Indian states of [[Maharashtra]], [[Karnataka]] and [[Andhra Pradesh]]. While generally considered a manifestation of the Hindu god [[Vishnu]] or his [[avatar]] (incarnation) [[Krishna]], he is sometimes associated with the god [[Shiva]], the [[Gautama Buddha|Buddha]] or both. Vithoba is often depicted as a dark young boy, standing arms-[[akimbo]] on a brick, sometimes accompanied by his main consort Rakhumai ([[Rukmini]]).

Vithoba is the focus of the monotheistic, non-[[Brahminical Hinduism|brahminical]] [[Varkari]] sect of Maharashtra and the [[Haridasa]] sect of Karnataka. Vithoba's [[Vithoba temple, Pandharpur|main temple]] stands at [[Pandharpur]] in Maharashtra, close to the Karnataka border. Vithoba legends revolve around his devotee [[Pundalik]], who is credited with bringing the deity to Pandharpur, and around Vithoba's role as a saviour to the poet-saints of the Varkari faith. The Varkari poet-saints are known for their unique genre of devotional lyric, the ''[[abhanga]]'', dedicated to Vithoba and composed in Marathi. Other devotional literature dedicated to Vithoba includes the Kannada hymns of the Haridasa, and Marathi versions of the generic Hindu ''[[arati]]'' songs, associated with rituals of offering light to the deity. The most important festivals of Vithoba are held on the eleventh (''ekadashi'') day of Hindu lunar months: [[Shayani Ekadashi]] in the month of [[Ashadha]], and Prabodini Ekadashi in the month of [[Kartika (month)|Kartik]].

The historiography of Vithoba and his cult is an area of continuing debate, even regarding his name. Various [[Indologist]]s have proposed a prehistory for Vithoba worship where he was previously: a [[hero stone]], a pastoral deity, a manifestation of Shiva, a [[Jain]] saint, Buddha or even all of these at various times for various devotees. Though the origins of both his cult and his main temple remain subjects of debate, there is clear evidence that they already existed by the 13th&nbsp;century.

== Etymology and other names ==

[[Image:Vithoba-dasavatar.jpg|thumb|left|A temple door panel depicting Vithoba, Sree Balaji Temple, Goa]]
Vithoba is known by many names, including: Vitthala, Panduranga, Pandharinath, Hari and Narayan. There are several theories about the origins and meanings of these names. Varkari tradition suggests that the name Vitthala (also spelled as Vitthal, Viththal, Vittala and Vithal) is composed of two Sanskrit-Marathi words: ''{{IAST|viṭ}}'', which means 'brick'; and ''thal'', which may have originated from the Sanskrit ''sthala'', meaning 'standing'. Thus, Vitthala would mean 'one standing on a brick'.<ref>Novetzke (2005) pp. 115–16</ref> [[William Crooke]], [[orientalist]], supported this explanation.<ref name="hastings">Crooke (2003) pp. 607–08</ref> The prescribed iconography of Vithoba stipulates that he be shown standing arms-akimbo upon a brick, which is associated with the legend of the devotee Pundalik.

However, the Varkari poet-saint [[Tukaram]] proposed a different etymology—that Vitthala is composed of the words ''vittha'' (ignorance) and ''la'' (one who accepts), thus meaning 'one who accepts innocent people who are devoid of knowledge'.<ref>Pande (2008) p. 449</ref> Historian [[Ramakrishna Gopal Bhandarkar]] offers yet another possibility—that Vitthu ({{IAST|Viṭhu}}) is a Kannada corruption of the name Vishnu adopted in Marathi. The suffixes -''la'' and -''ba'' (meaning 'father' in Marathi) were appended for reverence, producing the names Vitthala and Vithoba.<ref name="Bhandarkar124">Bhandarkar (1995) p. 124</ref> This corruption of Vishnu to Vitthu could have been due to the tendency of Marathi and Kannada people to pronounce the Sanskrit ''{{IAST|ṣṇ}}'' ({{IPA|/ʃn/}}) as ''{{IAST|ṭṭh}}'' ({{IPA|/ʈʈʰ/}}), attested since the 8th&nbsp;century.<ref>Tagare in Mahipati: Abbott, Godbole (1988) p. xxxvi</ref>

According to research scholar M. S. Mate of the [[Deccan College (Pune)|Deccan College]], Pundalik—who is assumed to be a historical figure—was instrumental in persuading the [[Hoysala]] king [[Vishnuvardhana]] alias Bittidev to build the Pandharpur temple dedicated to Vishnu. The deity was subsequently named as Vitthala, a derivative of Bittidev, by the builder-king.<ref name="Sand 1990 p. 38">Sand (1990) p. 38</ref> Other variants of the name include {{IAST|Viṭhurāyā}} (King Vitthala), and {{IAST|Viṭhāī}} (Mother Vitthala). The people of [[Gujarat]] add the suffix -''nath'' (Lord) to Vitthala, which yields the name Vitthal-nath.<ref name="mahagov">{{cite web|url =http://www.maharashtra.gov.in/english/gazetteer/Solapur/places_Pandharpur.html| title = Pandharpur|publisher = The Gazetteers Dept, Government of Maharashtra (first published: 1977)|author = Pathak, Dr. Arunchandra S.| year = 2006|accessdate = 2008-07-14}}</ref>

Panduranga or Pandaranga is another popular epithet for Vithoba, which means 'the white god' in Sanskrit. The Jain author-saint [[Hemachandra]] (1089–1172 AD) notes it is also used as an epithet for the god [[Rudra]]-Shiva. Even though Vithoba is depicted with dark complexion, he is called a "white god". Bhandarkar explains this paradox, proposing that Panduranga may be an epithet for the form of Shiva worshipped in Pandharpur, and whose temple still stands. Later, with the increasing popularity of Vithoba's cult, this was also transferred to Vithoba.<ref name="Bhandarkar125">Bhandarkar (1995) p. 125</ref> Another theory suggests that Vithoba may initially have been a [[Shaivism|Shaiva]] god (related to Shiva), only later identified with Vishnu, thus explaining the usage of Panduranga for Vithoba.<ref name="maxwell">Eaton (2005) pp. 139–40</ref> Crooke, however, proposed that Panduranga is a Sanskritised form of Pandaraga (belonging to Pandarga), referring to the old name of Pandharpur.<ref name="hastings" /> Another name, Pandharinath, also refers to Vithoba as the lord of Pandhari (yet another variant for Pandharpur). Finally, Vithoba is also addressed by generic [[Vaishnavism|Vaishnava]] names like [[Hari]] and [[Narayana]], which are typical of the cult of the god Vishnu.<ref>Zelliot (1988) p. 170</ref>

== Origins and development ==

Reconstruction of the historical development of Vithoba worship has been much debated. In particular, several alternative theories have been proposed regarding the earliest stages, as well as the point at which he came to be recognised as a distinct deity. ''Panduranga-shataka-stotra'', a hymn attributed to [[Adi Shankara]]charya of the 8th century, indicates that Vithoba worship might have already existed at an early date.<ref name="Pande 2008 p. 508">Pande (2008) p. 508</ref>

According to Richard Maxwell Eaton, author of ''A Social History of the Deccan'',<ref name="maxwell" /> Vithoba was first worshipped as a pastoral god as early as the 6th century. Vithoba's arms-akimbo iconography is similar to [[Bir Kuar]], the cattle-god of the [[Ahir]]s of [[Bihar]], who is now also associated with Krishna.<ref>For Bir Kuar, Tagare in Mahipati: Abbott, Godbole (1988) p. xxxiv</ref> Vithoba was probably later assimilated into the Shaiva pantheon and identified with the god Shiva, like most other pastoral gods. This is backed by the facts that the temple at Pandharpur is surrounded by Shaiva temples (most notably of the devotee Pundalik himself), and that Vithoba is crowned with the [[Linga]], symbol of Shiva. However, in the 13th&nbsp;century, the poet-saints like [[Namdev]], [[Eknath]] and Tukaram identified Vithoba with Vishnu.<ref name="maxwell" />

Christian Novetzke of [[Washington University]] suggests that Vithoba worship migrated from Karnataka to the formerly Shaiva city of Pandharpur some time before 1000&nbsp;CE; but under the possible influence of a Krishna-worshipping [[Mahanubhava]] sect, the town was transformed into a Vaishnava center of pilgrimage. This proposal is consistent with contemporary remnants of Shaiva worship in the town.<ref name="Novetzke116">Novetzke (2005) p. 116</ref>

[[File:Pundalik temple.jpg|thumb|left|upright|Pundalik's temple at Pandharpur]]
The religious historian R.C. Dhere, winner of the [[Sahitya Akademi Award]] for his book ''Sri Vitthal: Ek Mahasamanvaya'', opines that Vithoba worship may be even older—"[[Vedic period|Vedic]] or pre-Vedic", hence pre-dating the worship of Krishna.<ref>Dhere p. 62</ref> According to this theory, Vithoba is an amalgam of various local heroes, who gave their lives to save their cattle. He was first worshipped by the [[Dhangar]], the cattle-owning [[caste]] of Maharashtra. The rise of the [[Seuna Yadavas of Devagiri|Yadava dynasty]], which had cowherd ancestry, could have led to the glorification of Vithoba as Krishna, who is often depicted as a cowherd. This Vaishnavization of Vithoba also led to conversion of the Shaiva Pundarika shrine to the Vaishnava shrine of the devotee Pundalik, who—according to legend—brought Vithoba to Pandharpur.<ref>Sand (1990) p. 40</ref> Vithoba is also assimilated in [[Buddhism]] as a form of Buddha, who in turn is viewed as [[Gautama Buddha in Hinduism|a form of Vishnu]] in Hinduism.<ref name="dhere">Kelkar (2001) p. 4179</ref>

Despite assimilation in Vaishnavism as Krishna-Vishnu, Vithoba does not inherit the erotic overtones of Krishna, such as his dalliance with the ''[[gopi]]s'' (milkmaids). Vithoba is associated more with "compassion, an infinite love and tenderness for his ''bhaktas'' (devotees) that can be compared to the love of the mother for her children ... pining for the presence of his devotees the way a cow pines for her far-away calf."<ref name="vaudeville"> Vaudeville as quoted in Schomer, McLeod (1987) pp. 223–24</ref>

G. A. Deleury, author of ''The cult of Vithoba'', proposes that the image of Vithoba is a ''viragal'' ([[hero stone]]), which was later identified with Vishnu in his form as Krishna, and that Pundalik transformed the Puranic, ritualistic ''[[puja]]'' worship into more idealised ''[[bhakti]]'' worship—"interiorized adoration prescinding caste distinction and institutional priesthood ..."<ref>Deleury as quoted in Sand (1990) p. 38</ref> Indologist Dr. Tilak suggests that Vithoba emerged as "an alternative to the existing pantheon" of brahminical deities (related to classical, ritualistic Hinduism). The emergence of Vithoba was concurrent with the rise of a "new type of lay devotee", the Varkari. While Vishnu and Shiva were bound in rigid ritualistic worship and [[Brahmin]] (priestly) control, Vithoba, "the God of the subaltern, became increasingly human." Vithoba is often praised as the protector of the poor and needy.<ref>Tilak (2006) pp. 243–46</ref> Another theory suggests that Vithoba was a Jain saint, because the Pandharpur image of Vithoba is ''[[digambar]]'' ('naked', literally 'sky-clad'), like images of saints in the Jain Digambar tradition.<ref>Stevenson (1843) pp. 5–6</ref>

=== Pandharpur temple and inscriptions ===
[[File:Vithoba temple Pandharpur west gate.jpg|thumb|upright|The [[shikhara]] of the Vithoba's chief temple at Pandharpur]]

Scholastic investigation of Vithoba's history often begins with consideration of the dating of the chief temple at Pandharpur, which is believed to be the earliest Vithoba temple.<ref name="karve">
Karve (1968) pp. 188–89</ref> The oldest part of the temple dates to the Yadava period of the 12th and 13th&nbsp;centuries. Most of the temple is believed to have been built in the 17th&nbsp;century, though addition to the temple has never ceased.<ref name="zelliot">Zelliot, Eleanor in Mokashi (1987) p. 35</ref> The date the temple was first established is unclear to Bhandarkar, but he insists there is clear evidence to suggest it existed by the 13th&nbsp;century.<ref name="Bhandarkar124" /> According to S. G. Tulpule, the temple stood as early as 1189.<ref name="zelliot" /> In fact, a monument dated 1189 records establishment of a small Vithoba shrine at the present location of the temple; thus, Tulpule concludes, the worship of Vithoba predates 1189.<ref>Shima (1988) p. 184</ref>

A stone inscription dated 1237, found on an overhead beam of the present Vithoba temple, mentions that the Hoysala king [[Vira Someshwara|Someshvara]] donated a village for the expense of the ''bhoga'' (food offering) for "Vitthala".<ref name="mahagov" /><ref>Gokhale (1985) pp. 42–52</ref> An inscription on a copper plate, dated 1249, records the Yadava king Krishna granting to one of his generals the village Paundrikakshetra (''kshetra'' of Pundarik), on the river Bhimarathi, in the presence of the god Vishnu.<ref name="Bhandarkar124" /> Another stone inscription in Pandharpur narrates a sacrifice at Pandurangapura due to which "people and Vitthal along with the gods were gratified".<ref name="Bhandarkar125" /> Thus from the 13th century, the city is known as the city of Panduranga. Inside the temple, a stone inscription records gifts to the temple between 1272–77 from various donors, notably the Yadava king Ramachandra's minister [[Hemadri]].<ref name="mahagov" />

Ranade believes that an inscription, found in [[Alandi]] and referring to Vitthala and Rakhumai, is the oldest related to Vithoba, and dates it to 1209.<ref>Ranade (1933) p. 183</ref> However, the name Pandaranga is found on a [[Rashtrakuta]] copper plate inscription, dated 516. Citing this, Pande infers that Vithoba's cult was well established by the 6th century.<ref>Pande (2008) pp. 449, 508</ref>

=== Central image ===

The physical characteristics of the central ''[[murti]]'' (image) of Vithoba at Pandharpur, and various textual references to it, have inspired theories relating to Vithoba worship. Sand concludes, from a version of Pundalik's legend in the [[Skanda Purana]] (see '''[[#Legend|Legend]]''' below), that two distinct ''murtis'' must have existed at Pandharpur—one each of [[Tirtha and Kshetra|''tirtha'' and ''kshetra'']] type. The earlier one was a ''tirtha murti'', an image purposely sited near a holy body of water (''tirtha''), in this case facing west, on the [[Bhima River|Bhima]] riverbed, near the Pundalik shrine. The later murti, according to Sand, was a ''kshetra murti'', located at a place of holy power (''kshetra''), in this case facing east, on the hill where the current temple has stood since about 1189. Thus, Sand proposes that the worship of Vithoba may predate the temple itself.<ref>Sand (1990) pp. 43, 58</ref>

Deleury suggests that although the temple may have been built in the 13th century, given the [[Hemadpanthi]] style architecture, the statue of Vithoba is of an earlier style so may have been carved for an earlier, smaller shrine that existed in Pandharpur. The workmanship of the image is earlier than the style of the Yadava (1175–1318), the Anhivad [[Chalukya dynasty|Chalukya]] (943–1210) and even the Ajmer [[Chauhan|Chohans]] (685–1193) eras. Although no other existing Vishnu temple has iconography like Pandharpur's Vithoba, Deleury finds similarities between the Pandharpur image and the third-century, arms-akimbo Vishnu images at [[Udaygiri Caves]], but declares that they are from different schools of sculpture.<ref name="mahagov" />

=== Pundalik ===

The devotee Pundalik is a major character in the legends of Vithoba. He is commonly perceived to be a historical figure, connected with the establishment and propagation of the Vithoba-centric Varkari cult.<ref>Sand (1990) p. 35</ref> Ramakrishna Gopal Bhandarkar considers Pundalik to be the founder of the Varkari cult and the one who promulgated the cult in Maratha country.<ref name="Bhandarkar125126"> Bhandarkar (1995) pp. 125–26</ref> Stevenson (1843) goes further, suggesting he might have been a Jain or a Buddhist, since Varkari tradition is a combination of Jain and Buddhist morals, and Vithoba is viewed as Vishnu in his form as Buddha.<ref>Stevenson (1843) p. 66</ref> Frazer, Edwards and P.R. Bhandarkar (1922) all suggest that Pundalik tried to unify Shiva and Vishnu, and that this cult originated in Karnataka.<ref name="Sand37">Sand (1990) p. 37</ref> Ranade (1933) thinks that Pundalik, a Kannada saint, was not only the founder of the Varkari cult but also the first great devotee or first high priest of the Pandharpur temple.<ref>Ranade (1933) pp. 183–84</ref> Upadhyaya supports the priest theory but declines the Kannada origin theory.<ref name="Sand37" /> According to M. S. Mate, Pundalik was instrumental in coaxing the Hoysala king Vishnuvardhana to build the Pandharpur temple to Vishnu, placing him in the early 12th&nbsp;century.<ref name="Sand 1990 p. 38" /> Other scholars like Raeside (1965), Dhanpalvar (1972), and Vaudeville (1974) have questioned the historicity of Pundalik altogether, and dismissed him as a mythical figure.<ref>Sand (1990) pp. 39–40</ref>

=== Identifications ===

[[Image:Dashaavathaaram...ദശാവതാരം....jpg|thumb|Vithoba (left, 4th from top) replaces Buddha in a depiction of the [[Daśāvatāra|Dashavatar]]—ten avatars (of Vishnu)—on the door of Sree Balaji Temple, [[Goa]].]]

Primarily, there are three Hindu deities associated with Vithoba: Vishnu, Krishna and Shiva. Gautama Buddha is also associated with Vithoba, consistent with Hindu deification of the Buddha as the ninth incarnation of Vishnu. However, Varkari consider Vithoba to be the ''svarup'' (original)<ref>Monier Williams (2008 revision) p. [http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/monier/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw1276-svadharman.jpg 1276].</ref>
Vishnu himself, not an ''[[avatar]]'' (manifestation) of Vishnu like Krishna,<ref>Zelliot, Eleanor in Mokashi (1987) p. 37</ref> despite legends and consorts linking Vithoba to Krishna. However, even the [[Mahanubhava]]s, who rose in the 13th century as a Krishna-worshipping sect, not only dismissed the notion that Vithoba is Krishna but also frequently vilified Vithoba.<ref>Novetzke p. 117</ref>

In some traditions though, Vithoba is also worshipped as a form of Shiva. The Dhangars still consider Vithoba to be a brother of the god [[Viroba]], and view Vithoba as a Shaiva god rather than a Vaishnava one.<ref>Zelliot (1988) p. 114</ref> Underhill proposes that the shrine of Pandharpur is a combined form of Vishnu-Shiva established by the [[Bhagavata]] sect that worships Vishnu-Shiva—the Lord, which is what ''bhagavata'' means.<ref name="U171">Underhill (1991) p. 171</ref> However, for the chief priests of the Pandharpur temple—Brahmins of the Badva family —"{{IAST|Viṭhobā}} is neither {{IAST|Viṣṇu}} nor {{IAST|Śiva}}. {{IAST|Viṭhobā}} is {{IAST|Viṭhobā}}" ([[International Alphabet of Sanskrit Transliteration|IAST]] original).<ref name="Raeside"> Raeside, I. M. P. (1965) p. 82. Cited in Sand (1990) p. 33 </ref> Despite this, some priests of the temple point to marks on the Vithoba image's chest as proof of Vithoba being Vishnu, in his form as Krishna.<ref name="mahagov" />

Vithoba's image replaces the traditional representation of Buddha, when depicted as the ninth avatar of Vishnu, in some temple sculptures and [[panchanga|Hindu astrological almanacs]] in Maharashtra. In the 17th century, [[Maratha]] artists sculpted an image of Pandharpur's Vithoba in the Buddha's place on a panel showing Vishnu's avatars. This can be found in the Shivner caves of [[Junnar]].<ref>{{cite web|url =http://www.maharashtra.gov.in/pdf/gazeetter_reprint/Poona-III/places_j.html#| title = Junnar|publisher = The Gazetteers Dept, Government of Maharashtra (first published: 1885)|author = Pathak, Dr. Arunchandra S.|year = 2006|accessdate = 2008-11-03}}</ref> Stevenson goes so far as to call devotees of Vithoba (''Vithal-bhaktas'') Buddhist Vaishnavas (''Bauddho-Vaishnavas''), since they consider Vithoba to be the ninth—namely Buddha—avatar of Vishnu.<ref>Stevenson (1843) p. 64</ref> The poet-saints praised Vithoba as a form of Buddha.<ref>Tagare in Mahipati: Abbott, Godbole (1988) p. xxxiv</ref> [[B. R. Ambedkar]], an Indian political leader and Buddhist convert, suggested that Vithoba was Buddha.<ref>Keer (2005) p. 482</ref>

== Iconography ==
<!-- [[File:Vithoba Gutenberg.jpg|thumb|left|upright|The stone sculpture of Vithoba, pictured, inherits many of the Pandharpur image's attributes like the conical [[headgear]], the fish shaped [[earring]]s, the [[gem]] stubbed [[necklace]], and the [[brick]].]] -->

All Vithoba images are generally modeled on his central image in Pandharpur. The Pandharpur image is a black basalt sculpture that is {{convert|3|ft|9|in|m|}} tall. He is depicted as a dark, often black young boy. The poet-saints have called him "[[Para Brahman|Para-brahman]] with a dark complexion".<ref name="Pande448" /> He wears high, conical headgear or a crown, interpreted as Shiva's symbol—the Linga. Thus, according to Zelliot, Vithoba represents Shiva as well as Vishnu.<ref>Zelliot, Eleanor in Mokashi (1987) pp. 35–36</ref> The first Varkari poet-saint, [[Dnyaneshwar]] (13th&nbsp;century), states that Vithoba (Vishnu) carries Shiva, who according to Vaishnavism is Vishnu's first and foremost devotee, on his own head.<ref>Ranade (1933) p. 41</ref>

Vithoba is shown standing arms-akimbo on the brick thrown by the devotee Pundalik. He wears a necklace of [[tulsi]]-beads, embedded with the legendary ''[[kaustubha]]'' gem, and ''makara-kundala'' (fish-shaped earrings) that the poet-saint Tukaram relates to the iconography of Vishnu. Pandharpur's Vithoba holds a ''[[shankha]]'' (conch) in his left hand and a ''[[chakra]]'' (discus) or lotus flower in his right, all of which are symbols traditionally associated with Vishnu. Some images depict Vithoba's right hand making a gesture that has been traditionally misunderstood as a blessing; no gesture of blessing is present in the central image.<ref name="hastings" /><ref name="mahagov" />

The Pandharpur image is either ''digambar'' (naked), or dressed with a loin cloth, wrapped around the waist with a fold of the robe extending to the feet, through which the shape of genitals remains visible.<ref name="hastings" /><ref name="mahagov" /> Other images and pictures depict him clothed, usually with ''pitambhara'', a yellow [[dhoti]] and various gold ornaments—the manner in which the priests of Pandharpur clothe him. The Pandharpur image bears, on the left breast, the mark known as the ''[[srivatsa]]lanchhana''—said to be a curl of white hair, usually found on the breast of Vishnu and Krishna images.<ref name="MW1100">Monier-Williams (2008 version) p.[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw1100-zrIraGga.jpg 1110]</ref> The image is also dignified with a ring-shaped mark called ''shriniketana'' on the right breast, ''mekhala'' (a three-stringed waist-belt), a long stick (''kathi'') embedded in the ground between the legs, and double ring and pearl bracelets on the elbows.<ref name="mahagov" /> <!-- and the symbols of a flag (''dhwaja''), [[ankus|goad]] (''ankusha'') and thunderbolt (''[[vajra]]'') [[bridle]] or [[rein]]<ref>Monier-Williams (2008 version) p.[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/monier/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw0846-yantrasaMgraha.jpg 846]</ref> (''yama'') on the feet. -->

== Consorts ==

Vithoba is usually depicted with his main consort, Rakhumai, on his left side. Rakhumai (or Rakhamai) literally means 'mother Rukmini'. Rukmini is traditionally viewed as the wife of Krishna. Hindus generally consider Krishna to be a form of Vishnu, hence his consort as a form of [[Lakshmi]]. Rakhumai is depicted in the arms-akimbo posture, standing on a brick. She has an independent [[cella]] in the Pandharpur temple complex. According to Ghurye, Rukmini—a princess of the [[Vidarbha]] region of the Maharashtra kingdom—was elevated to the status of the main consort instead of [[Radha]], because of her affiliation with the region.<ref name="pillai">Pillai (1997) pp. 366–67</ref> According to Dhangar tradition, Rukhumai is worshipped by the community as Padmavati or Padubai, a protector of the community and cattle in particular.<ref name="maxwell" /> Dhangar folklore explains the reason behind separate shrines for Vithoba and Padubai as the outcome of Vithoba invoking a curse on his consort, and his non-attachment to ''[[samsara]]'' (the householder's life).<ref>Pande (2008) p. 447</ref> Apart from Rakhumai, two other consorts [[Satyabhama]] and Rahi (derived from Radha) are worshipped too. All three consorts are regarded as Krishna's in Hindu mythology.<ref name="pillai" />

== Worship ==

Vithoba is a popular deity in Maharashtra and Karnataka; devotees also exist in [[Andhra Pradesh]] and [[Tamil Nadu]], but not in the same numbers.<ref name="dhere" /> Vithoba is worshipped and revered by most Marathis, but he is not popular as a ''[[kuldevta]]'' (family deity).<ref>Karve (1968) p. 183</ref> The main temple of Vithoba, which includes a distinct, additional shrine for his consort Rakhumai, is located at Pandharpur. In this context, Pandharpur is affectionately called "Bhu-[[Vaikuntha]]" (the place of residence of Vishnu on earth) by devotees.<ref>Tagare in Mahipati: Abbott, Godbole (1987) p. xxxv</ref> Devotees from across Maharashtra, Karnataka and [[Telangana]] region of Andhra Pradesh, visited Vithoba's central temple at Pandharpur, since the times of Dnyaneshwar (13th century).<ref name="Pande 2008 p. 508" />

Two distinct traditions revolve around the worship of Vithoba in Maharashtra: ritual worship inside the temple by the [[Brahmin]] priests of the Badva family; and spiritual worship by the Varkaris.<ref name="Engblom"> Engblom, Philip C. in Mokashi (1987) pp. 7–10, 15</ref> The ritual worship includes five daily rites. First, at about 3 am, is an ''arati'' to awaken the god, called {{IAST|kākaḍāratī}}. Next comes the {{IAST|pañcāmṛtapūjā}}, a ''puja'' that includes a bath with five (''pancha'') sweet substances called ''[[panchamrita]]''. The image is then dressed to receive morning devotions. The third rite is another ''puja'' involving re-dressing and lunch at noon. This is known as {{IAST|madhyāhṇapūjā}}. Afternoon devotions are followed by a fourth rite for dinner at sunset—the {{IAST|aparāhṇapūjā}}. The final rite is {{IAST|śerāratī}}, an ''arati'' for putting the god to sleep.<ref name="Shima188">Shima (1988) p. 188</ref> In addition to the rites at the main temple in Pandharpur, Haridasa traditions dedicated to Vitthala flourish in Karnataka.

=== Varkari sect ===

The [[Varkari]] Panth (Pilgrim Path) or Varkari [[Sampradaya]] (Pilgrim Tradition) is one of the most important Vaishnava sects in India.<ref>Flood (1996) p. 135</ref> It is a monotheistic, ''bhakti'' sect, focused on the worship of Vithoba and based on traditional Bhagavata ''[[dharma]]''.<ref name="Raeside" /> The sect<!-- , according to Vaudeville, --> is a "Shaiva-Vaishnava synthesis" and "nominal Vaishnavism, containing a free mix of other religions".<ref name="Novetzke116" /> It is believed to have originated in Karnataka and migrated to Maharashtra. This last theory is based on a reference to Vithoba as "Kannada" (belonging to Karnataka) in the work of the first of the poet-saints, [[Dnyaneshwar]]. However, this word can also be interpreted as "difficult to understand".<ref name="Pande448" /> Varkaris and scholars who believe Pundalik to have been a historical figure also consider him to be founder of the cult of Vithoba. This is evidenced by the liturgical call—''Pundalikavarada Hari Vitthala!''—which means "O Hari Vitthala (Vithoba), who has given a boon to Pundalik!"<ref name="sahitya">anon. (1987) pp. 966–68</ref> However, according to Zelliot, the sect was founded by Dnyaneshwar (also spelled Jnaneshwar), who was a Brahmin poet and philosopher and flourished during the period 1275–1296.<ref>Zelliot, Eleanor in Mokashi (1990) p. 38</ref> Varkaris also give him credit with the saying—''Dnyanadev rachila paya''—which means "Dnyaneshwar laid the foundation stone".<ref>Pawar p. 350</ref>

[[Image:Palkhi 2008.jpg|thumb|left|A Varkari journeys from Alandi to Pandharpur. He carries a [[veena]] (lute) with saffron flag attached, and [[cymbals]] tied to strings in his hands.]]
Namdev (''c''.&nbsp;1270–1350), a [[Shudra]] tailor, wrote short [[Marathi literature|Marathi devotional poems]] in praise of Vithoba called ''abhangas'' (literally 'unbroken'), and used the call-and-response ''[[kirtan]]'' (literally 'repeating') form of singing to praise the glory of his Lord. Public performance of this musical devotion led to the spread of the Vithoba faith, which accepted women, Shudras and outcaste "[[Dalit|untouchables]]", something forbidden in classical brahminical Hinduism. In the times of Muslim rulers, the faith faced stagnation. However, after the decline of the [[Vijayanagara empire]], when wars erupted in the [[Deccan]] region, the Muslim rulers had to accept the faiths of Maharashtra in order to gather the support of its people. In this period, Eknath (''c''.&nbsp;1533–99) revived the Varkari tradition. With the foundation of the [[Maratha empire]] under [[Shivaji]], Tukaram (''c''.&nbsp;1568–1650), a Shudra grocer, further propagated the Vithoba-centric tradition throughout the Maharashtra region.<ref>Shima (1988) pp. 184–86</ref>

All these poet-saints, and others like [[Janabai]], the maidservant of Namdev, wrote poetry dedicated to Vithoba. This Marathi poetry advocates pure devotion, referring to Vithoba mostly as a father, or in the case of the female saint Janabai's poetry, as a mother (Vithabai).<ref>Flood (1996) pp. 142–44</ref> Not only women, like Janabai, but also a wide variety of people from different castes and backgrounds wrote ''abhangas'' in praise of Vithoba: [[Visoba Khechara]] (who was an orthodox Shaiva and teacher of Namdev), [[Sena Nhavi|Sena the barber]], [[Narahari Sonar|Narhari the goldsmith]], [[Savata Mali|Savata the gardener]], [[Gora Kumbhar|Gora the potter]], [[Kanhopatra]] the dancing girl, [[Chokhamela]] the "untouchable" [[Mahar]], and even the [[Muslim]] Sheikh Muhammad (1560–1650).<ref>Zelliot, Eleanor in Mokashi (1987) p. 40</ref><ref>see Pawar pp. 350-62 for a review of Varkari literature</ref> Anyone born Shaiva or Vaishnava who considers Vithoba his ''maya-baap'' (mother-father) and Pandharpur his ''maher'' (maternal house of a bride) is accepted as a Varkari by the sect irrespective of the barriers of [[caste]].<ref name="sahitya" /> Varkaris often practice Vithoba ''[[japa]]'' (meditative repetition of a divine name), and observe a fast on the ''ekadashi'' of each month.<ref>Tagare in Mahipati: Abbott, Godbole (1988) p. xxxvii</ref>

=== Haridasa sect ===

[[Image:Vitthala temple DK.jpg|thumb|The Vitthala temple in Hampi, Karnataka, is built by Krishnadevaraya, whose guru Vyasatirtha is a key Haridasa figure.]]
[[Haridasa]] means servant (''[[dasa]]'') of Vishnu (Hari). According to Haridasa tradition, their ''sampradaya'', also known as Haridasa-kuta, was founded by [[Achalananda Vitthala]] (''c''. 888). It is a distinct branch within Vaishnavism, centered on Vitthala (the Haridasa–Kannada name for Vithoba).<ref name="Flood">Flood (2003) pp. 252–53</ref>
Where Varkari are normally associated with Maharashtra, Haridasa are normally associated with Karnataka. The scholar Sharma considers Vithoba worship first emerged in Karnataka, only later moving to Maharashtra. He argues this on the basis of the reference by Dnyaneshwar, mentioned in section "Varkari sect" above.<ref> Sharma (2000) pp. 514–16</ref> Lutgendorf credits the movement to [[Vyasatirtha]] (1478–1539), the royal [[guru]] (''rajguru'') to king [[Krishnadevaraya]] of the Vijayanagara empire. Vitthala enjoyed royal patronage in this era. Krishnadevaraya is also credited with building [[Vijaynagara#Vittala Temple|Vitthala's temple]] at the then capital city [[Vijayanagara]] (modern [[Hampi]]).<ref>Lutgendorf (2007) pp. 69, 70, 72</ref>

Haridasas consider the temple of Pandharpur to be sacred, as well that of Hampi, and worship Vitthala along with forms of Krishna.<ref>Rao (1966) pp. 7–8</ref> Haridasa literature generally deals with praise dedicated to Vitthala and Krishna. Haridasa poets like [[Vijaya Dasa|Vijaya Vitthala]], [[Gopala Dasa|Gopala Vitthala]], Jagannatha Vitthala, Venugopala Vitthala and Mohana Vitthala assumed pen-names ending with "Vitthala", as an act of devotion.<ref>Rao (1966) p. 28</ref> The Haridasa poet [[Purandara Dasa]] or Purandara Vitthala (1484–1564), "father of [[Carnatic music]]", often ended his Kannada language compositions with a salutation to Vitthala.<ref name="father">Iyer (2006) p. 93</ref><ref>Kiehnle (1997) p. 39</ref>

=== Festivals ===

[[Image:Alandi Palki 08.jpg|thumb|Dnyaneshwar's palkhi (palanquin), holding the footwear of the saint, is carried with honour in a silver bullock cart from Alandi to Pandharpur.]]

The festivals associated with Vithoba primarily correspond to the bi-annual ''[[yatra]]s'' (pilgrimages) of the Varkaris. The pilgrims travel to the Pandharpur temple from Alandi and [[Dehu]], towns closely associated with poet-saints Dnyaneshwar and Tukaram respectively. Along the way, they sing ''abhangas'' (devotional songs) dedicated to Vithoba and repeat his name, carrying the ''[[palkhi]]s'' (palanquins) of the poet-saints. Varkaris do not engage in ritual worship but only practice ''[[darshan]]'' (visual adoration) of the deity. The ritual worship by the priests is restricted to five days each around the Ashadha (June–July) and Kartik (October–November) [[Ekadashi]]s, when a large number of Varkaris participate in the ''yatras''. In smaller numbers, the Varkaris also visit the temple on two other Ekadashis—in the Hindu months of [[Maagha|Magha]] and [[Chaitra]].<ref name="Engblom"/>

Up to 600,000 Varkaris travel to Pandharpur for the ''yatra'' on Shayani Ekadashi, the 11th day of the [[Lunar phase|waxing moon]] in the lunar month of Ashadha.<ref>Each of the [[Hindu calendar#Months of the lunisolar calendar|12 Hindu months]]—such as Ashadha, Chaitra, Magha, and Kartik—is divided into two fortnights of 15&nbsp;days each. The moon waxes over the bright fortnight (Shukla Paksha), from day 1 to day 15 ([[full moon]] day); and it wanes over the following dark fortnight (Krishna Paksha) until [[new moon]] day.</ref><ref>Engblom, Philip C. in Mokashi (1987) p. 2</ref> Both Shayani Ekadashi and [[Prabodini Ekadashi]] (in the waxing half of Kartik), are associated with the mythology of Vishnu. Hindus believe that Vishnu falls asleep in [[Ksheersagar]] (a cosmic ocean of milk), while lying on the back of [[Shesha|Shesha-nāga]] (the cosmic serpent). His sleep begins on Shayani Ekadashi (literally the 'sleeping 11th') and he finally awakens from his slumber, four months later, on Prabodhini Ekadashi. The celebrations in Ashadha and Kartik continue until the full-moon in those months, concluding with torchlight processions.<ref name="mahagov" /><ref name="Shima188" /> Inscriptions dating to the 11th&nbsp;century mention the Ekadashi pilgrimages to Pandharpur.<ref name="karve" /> On Shayani Ekadashi and Prabodini Ekadashi, the [[List of Chief Ministers of India|chief minister]] or a minister of Maharashtra state performs ritual components of worship on behalf of the [[Government of Maharashtra]]. This form of worship is known as ''sakari-mahapuja''.<ref name="mahagov" />

Apart from the four Ekadashis, a fair is held on [[Dussera]] night at Pandharpur, when devotees dance on a large slab (''ranga-shila'') before Vithoba, accompanied with torchlight processions.<ref name="U171" /> Other observances at the Pandharpur temple include: [[Holi|Ranga-Panchami]], when ''[[gulal]]'' (red powder) is sprinkled on the god's feet; and [[Krishna Janmashtami]], Krishna's birthday, when devotees dance and sing in front of Vithoba for nine days.<ref>Shima (1988) p. 189</ref> Other sacred days include Wednesdays, Saturdays and all other Ekadashis, all of which are considered holy in Vaishnavism.<ref name="hastings" />

=== Devotional works ===

Devotional works dedicated to Vithoba can be categorised into the Varkari tradition, the Brahmin tradition and what Raeside calls a "third tradition", that includes both Varkari and Brahmin elements. The Varkari texts are written in Marathi, the Brahmin texts in Sanskrit, and the "third tradition" are Marathi texts written by Brahmins.

The Varkari texts are: ''Bhaktalilamrita'' and ''Bhaktavijaya'' by [[Mahipati]], ''Pundalika-Mahatmya'' by [[Bahinabai]], and a long ''abhanga'' by [[Namdev]]. All these texts describe the legend of Pundalik. The Brahmin texts include: two versions of ''Panduranga-Mahatmya'' from the [[Skanda Purana]] (consisting of 900&nbsp;verses); ''Panduranga-Mahatmya'' from the [[Padma Purana]] (consisting of 1,200&nbsp;verses); ''Bhima-Mahatmya'', also from the Padma Purana; and a third devotional work, yet again called ''Panduranga-Mahatmya'', which is found in the [[Vishnu Purana]].<ref name="Sand56">Sand (1990) p. 56</ref><ref>Sand (1990) p. 33</ref><ref>For the complete English translation of ''Bhaktavijaya'', which narrates the legend of Pundalik and also tells stories of reported interactions between the saints and Vithoba, see ''Stories of Indian Saints'' (1988) by Mahīpati, Justin Edwards Abbott, and Narhar R. Godbole.</ref> The "third tradition" is found in two works: ''Panduranga-Mahatmya'' by the Brahmin Sridhara (consisting of 750 verses), and another work of the same name written by Prahlada Maharaj (consisting of 181&nbsp;verses).<ref>Sand (1990) p. 34</ref><ref name="sridhra">For a complete Marathi text and English translation of ''Panduranga-Mahatmya'' by Sridhara see Raeside (1965) pp. 81-100</ref>

In addition to the above, there are many ''abhangas'', the short [[Marathi]] devotional poems of the Varkaris, and many ''[[stuti]]s'' (songs of praise) and ''[[stotra]]s'' (hymns), some of them originating from the Haridasa tradition. The best known of these is "Pandurangastaka" or "Pandurangastrotra", attributed to [[Adi Shankara]]charya, although this attribution is questioned.<ref name="Sand56" /> A text called "Tirthavali-Gatha", attributed to Namdev or Dnyaneshwar but possibly a collection of writings of many poet-saints, also centers on the propagation of Varkari faith and Vithoba worship.<ref name="vaudeville" /><ref>Novetzke (2005) p. 120</ref> Other devotional works include ''aratis'' like "Yuge atthavisa vitevari ubha" by Namdev and "Yei O Vitthala maje mauli re". These ''aratis'' sing of Vithoba, who wears yellow garments and is served by [[Garuda]] ([[vahana|mount]] of Vishnu) and [[Hanuman]] (the monkey god, devotee of [[Rama]]—an avatar of Vishnu). Finally, the [[Telugu]] poet [[Tenali Ramakrishna]] (16th century) refers to Vithoba, as Panduranga, in his poem ''Panduranga-Mahatmyamu'': "(O [[Parvati]]), accepting the services of Pundarika and Kshetrapala (Kala-[[bhairava]]), becoming [[Kalpataru|the wish fulfilling tree]] by assuming a subtle body for the sake of devotees, fulfilling their wishes, the deity Panduranga resides in that temple."<ref name="Pande448">Pande (2008) p. 448</ref>

=== Temples ===

[[File:Vithoba Pandharpur temple chief gate.jpg|thumb|upright|The chief gate of Vithoba's Pandharpur temple]]
There are many Vithoba temples in Maharashtra,<ref>Singh (2004) p. 13</ref> and some in Karnataka, Tamil Nadu and Andhra Pradesh. However, the main centre of worship is Vithoba's temple in Pandharpur. The temple's date of establishment is disputed, though it is clear that it was standing at the time of Dnyaneshwar in the 13th&nbsp;century. Along with Vithoba and his consorts—Rukmini, Satyabhama and Radha—other Vaishnava deities are worshipped. These include: [[Venkateshwara]], a form of Vishnu; Mahalakshmi, a form of Vishnu's consort [[Lakshmi]]; Garuda and Hanuman (see previous section). Shaiva deities are also worshipped, such as: [[Ganesha]], the elephant-headed god of wisdom and beginnings; [[Khandoba]], a form of Shiva; and [[Annapurna]], a form of Shiva's consort [[Parvati]]. The ''[[Samādhi|samadhi]]s'' (memorials) of saints like Namdev, [[Chokhamela]] and [[Janabai]], and of devotees such as Pundalik and [[Kanhopatra]], are in and around the temple.<ref>Shima (1988) pp. 189–96</ref><ref>Pande (2008) pp. 445–48</ref> Other significant temples in Maharashtra are located: at Dehu, the birthplace of Tukaram, which attracts visitors at all [[ekadashi]]s of the year; at Kole ([[Satara district]]), in memory of Ghadge Bova, which has a fair on the fifth day of the bright fortnight (waxing moon) in [[Maagha|Magha]] month; at [[Kolhapur]] and [[Rajapur, Maharashtra|Rajapur]], which host fairs on Shayani Ekadashi and Prabodini Ekadashi;<ref name="U">Underhill (1991) pp. 165–66, 172</ref><ref>{{cite web|url = http://www.maharashtra.gov.in/english/gazetteer/SATARA/places_Kole.html| title = Kole|publisher = The Gazetteers Dept, Government of Maharashtra (first published: 1963)|author = Pathak, Dr. Arunchandra S.| year = 2006|accessdate = 2008-10-02}}</ref> and finally at the [[<!-- Birla Mandir, Shahad| -->Birla Mandir]] in [[Shahad]].
[[Image:Thennangur Panduranga temple panorama.jpg|thumb|left|Thennangur temple, Tamil Nadu]]

Vithoba was introduced to South India during the Vijayanagara and Maratha rule.<ref name="padmaja">T. Padmaja (2002) pp. 92, 108, 121–22, fig 87</ref> In South India he is generally known as Vitthala. The Hampi temple (mentioned above) is a [[World Heritage site]] and the most important of Vitthala's temples outside Maharashtra. Constructed in the 15th&nbsp;century, the temple is believed to have housed the central image from Pandharpur, which the Vijayanagara king Krishnadevaraya took "to enhance his own status"<ref name="Mokashi42" /> or to save the image from plunder by [[Muslim]] invaders.<ref name="Ranade213" /> It was later returned to Pandharpur by Bhanudas (1448–1513), great-grandfather of poet-saint Eknath. Today, the temple stands without a central image,<ref name="Mokashi42">Eleanor Zelliot in Mokashi (1987) p. 42</ref><ref name="Ranade213">Ranade (1933) p. 213</ref> though between 1516 to 1565, most important transactions, which would have been carried out previously in the presence of the original state deity [[Virupaksha Temple|Virupaksha]] (a form of Shiva), were issued in presence of the central image of Vitthala.<ref>Eaton (2005) p. 83</ref> Three of [[Madhvacharya]]'s [[Ashta Mathas of Udupi|eight ''matha''s (monasteries)]] in Karnataka—[[Shiroor|Shirur]], [[Pejavara]] and [[Puttige]]—have Vitthala as their presiding deity.<ref>Sharma (2000) p. 612</ref><ref>Rao (2002) pp. 54–55</ref> A ''Vitthaleshwara temple'' stands at [[Mulbagal]], Karnataka. In Tamil Nadu, Vitthala shrines are found in [[Srirangam]], Vittalapuram in [[Tirunelveli district]], and [[Thennangur]], and sculptures are also found in [[Kanchi]].<ref name="padmaja" />

== Legend ==

[[File:Vithoba_Punadalik_Tukaram_Dnyaneshwar.jpg|thumb|350px|Image of a [[gopuram]] of a Pandharpur temple near Vithoba's central temple. The leftmost panel depicts Tukaram, the central panel depicts Vithoba (standing dark figure, left) waiting on the brick as Pundalik (centre) serves his parents, the right panel depicts Dnyaneshwar.]]
Legends regarding Vithoba usually focus on his devotee Pundalik <!-- —who is credited with bringing the deity to Pandharpur— -->or on Vithoba's role as a savior to the poet-saints of the Varkari faith. As discussed in the [[#Devotional works|devotional works]] section above, the Pundalik legend appears in the Sanskrit scriptures Skanda Purana and Padma Purana. It is also documented in Marathi texts: ''Panduranga-Mahatmya'' by a Brahmin called Sridhara; another work of the same name written by Prahlada Maharaj; and also in the ''abhanga''s of various poet-saints.

There are three versions of the Pundalik legend, two of which are attested as textual variants of the Skanda Purana (1.34–67). According to the first, the ascetic Pundarika (Pundalik) is described as a devotee of god Vishnu and dedicated to the service of his parents. The god [[Gopal (Krishna)|Gopala]]-Krishna, a form of Vishnu, comes from [[Govardhan]]a as a cowherd, accompanied by his grazing cows, to meet Pundarika. Krishna is described as in ''digambar'' form, wearing ''makara-kundala'', the ''srivatsa'' mark (described above),<ref name="MW1100" /> a head-dress of peacock feathers, resting his hands on his hips and keeping his cow-stick between his thighs. Pundarika asks Krishna to remain in this form on the banks of the river Bhima. He believes that Krishna's presence will make the site a ''tirtha'' and a ''kshetra''.<ref name="Sand41f">Sand (1990) pp. 41–42</ref> The location is identified with modern-day Pandharpur, which is situated on the banks of the Bhima. The description of Krishna resembles the characteristics of the Pandharpur image of Vithoba.<ref>Bakker (1990) p. 78</ref>

The second version of the legend depicts Vithoba appearing before Pundalik as the five-year-old [[Bala Krishna]] (infant Krishna). This version is found in manuscripts of both Puranas, Prahlada Maharaj, and the poet-saints, notably Tukaram.<ref>Sand (1990) p. 50</ref> The remaining version of the Pundalik legend appears in Sridhara and as a variant in the Padma Purana. Pundalik, a Brahmin madly in love with his wife, neglected his aged parents as a result. Later, on meeting sage Kukkuta, Pundalik underwent a transformation and devoted his life to the service of his aged parents. Meanwhile, [[Radha]], the milkmaid-lover of Krishna, came to [[Dwarka]], the kingdom of Krishna, and sat on his lap. Radha did not honour Rukmini, the chief queen of Krishna, nor did Krishna hold Radha accountable for the offence. Offended, Rukmini left Krishna and went to the forest of Dandivana near Pandharpur. Saddened by Rukmini's departure, Krishna searched for his queen and finally found her resting in Dandivana, near Pundalik's house. After some coaxing, Rukmini was pacified. Then Krishna visited Pundalik and found him serving his parents. Pundalik threw a brick outside for Krishna to rest on. Krishna stood on the brick and waited for Pundalik. After completing his services, Pundalik asked that his Lord, in Vithoba form, remain on the brick with Rukmini, in Rakhumai form, and bless His devotees forever.<ref name="Pande 2008 p. 508" /><ref name="Bhandarkar125126" /><ref name="sridhra" /><ref name="Sand41f" />

Other legends describe Vithoba coming to the rescue of his devotees in the form of a commoner, an outcast [[Mahar]] "untouchable" or a Brahmin beggar.<ref>Eleanor Zelliot in Mokashi (1987) p. 35</ref> Mahipati, in his work ''Pandurangastrotra'', narrates how Vithoba helped female saints like Janabai in their daily chores, such as sweeping the house and pounding the rice.<ref>Tilak (2006) p. 247</ref> He narrates how Vithoba came to the aid of Sena the barber. The king of [[Bidar]] had ordered Sena to be arrested for not coming to the palace despite royal orders. As Sena was engrossed in his prayers to Vithoba, Vithoba went to the palace in the form of Sena to serve the king, and Sena was saved.<ref>For complete tale, see Mahipati pp. 22-27</ref> Another tale deals with a saint, [[Damaji]], the keeper of the royal grain store, who distributed grain to the people in famine. Vithoba came as an outcast with a bag of gold to pay for the grain.<ref>For complete story, see Mahipati pp. 85-99</ref> Yet another story narrates how Vithoba resurrected the child of Gora Kumbara (potter), who had been trampled into the clay by Gora while singing the name of Vithoba.<ref>For the complete legend, see Mahipati pp. 286-289</ref>

== Notes ==

{{Reflist|colwidth=30em}}

== References ==
{{refbegin|2}}

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* {{citebook|url=http://books.google.com/books?id=DNNgdBWoYKoC&pg=PA139&ots=mfpiSWQCSN&dq=God+Pandurang+Vithoba&as_brr=3&sig=yXPAGSPFaFyDDPic-QtdNb19qsY#PPA139,M1|title=A Social History of the Deccan, 1300–1761: Eight Indian Lives|author=Eaton, Richard Maxwell|pages=139–40|year = 2005|isbn = 0521254841|publisher = Cambridge University Press|accessdate=2008-09-20}}
* {{citebook|title=An Introduction to Hinduism|author=[[Gavin Flood|Flood, Gavin D.]]|year=1996|publisher=Cambridge University Press |isbn=0521438780|url = http://books.google.co.in/books?id=KpIWhKnYmF0C&printsec=frontcover&dq=An+Introduction+to+Hinduism&client=firefox-a&sig=ACfU3U2V67rHFK0MzNWbvW66LYAKc2YFkw|pages = 135, 142–4}}
* {{citebook|accessdate=2008-09-20|url=http://books.google.co.in/books?id=qSfneQ0YYY8C&pg=PA257&dq=Haridasa+Pandharpur&as_brr=3&client=firefox-a&sig=ACfU3U3MnskV7uPEmLDDo3vrpdKy7-abaA#PPA252,M1 |title=The Blackwell Companion to Hinduism|author= Flood, Gavin D.|pages= 252–53|publisher = Blackwell Publishing|isbn = 0631215352, 9780631215356|year = 2003}}
* {{citebook|title=Studies in Indian Archaeology|author=Gokhale, Shobana|chapter = The Pandharpur Stone inscription of the Yadava king Mahadeva Sake 1192|url=http://books.google.com/books?id=35DP1Z-2dnYC&pg=PA43&vq=vitthala&dq=Vitthala&as_brr=3&source=gbs_search_s&sig=w6l3u_KA2r6_dr8UTThRyZaJ9k4#PPP13,M1|pages= 42–52|year=1985|publisher=Popular Prakashan|isbn=0861320883, 9780861320882|edition=238 pages|accessdate=2008-09-20|editor = Deo, Shantaram Bhalchandra; Dhavalikar, Madhukar Keshav}}
* {{cite book |last= Iyer|first= Panchapakesa A.S.|title= Karnataka Sangeeta Sastra|origyear=2006|year=2006|publisher= Zion Printers|location= Chennai|isbn= }}
* {{cite book|url= http://www.maharashtra.gov.in/pdf/gazeetter_reprint/Maharashtra-%20Land%20and%20its%20people/chapter_7.pdf|title = Maharashtra – Land and Its People |chapter = Ch.7: Religion and Gods of Maharashtra|author= [[Irawati Karve|Karve, Irawati]]|year = 1968|pages = |publisher=Maharashtra State Gazetteer|format=pdf|accessdate=2008-09-20}}
* {{citebook|isbn = 8171542379|year = 2005|origyear = 1954|publisher = Popular Prakashan|url=http://books.google.com/books?id=B-2d6jzRmBQC&pg=PA482&dq=Vithoba&lr=&as_brr=3&sig=tybKIOy2DXOY2zCh6d_MnnpHz_Y |title=Dr. Ambedkar: Life and Mission|author= Keer, Dhanajay|accessdate=2008-09-20 |page=482}}
* {{cite encyclopedia
| title = ''Sri-Vitthal: Ek Mahasamanvay (Marathi)'' by R.C. Dhere
| volume = 5
| url=http://books.google.com/books?id=KnPoYxrRfc0C&pg=PA4179&dq=vithoba&as_brr=3&sig=0WHJ4sGcLGYNiZDwjR9YHwDA75k#PPA4180,M1|accessdate=2008-09-20|author= Kelkar, Ashok R.| encyclopedia = Encyclopaedia of Indian literature|publisher = [[Sahitya Akademi]]|pages= p. 4179|year = 2001|origyear = 1992}}
* {{citebook| url=http://books.google.com/books?id=jt4fJpkFEBsC&pg=PA17&dq=Vitthala&lr=&as_brr=3&sig=n8dymAaqo_1C0ZhICK07o6kghao#PPA17,M1|title=Songs on Yoga: Texts and Teachings of the Mahārāṣṭrian Nāths|author= Kiehnle, Catharina| isbn = 3515069224| publisher=Franz Steiner Verlag|year=1997| accessdate=2008-09-20|page=17}}
* {{citebook|url=http://books.google.co.in/books?id=Ue7eHAUOgrIC&pg=PA72&dq=Haridasa+Vithala&as_brr=3&client=firefox-a&sig=ACfU3U1grXDFquVGWDwyGlOqjHYUVweHLQ#PPA72,M1|title=Hanuman's Tale: The Messages of a Divine Monkey|author= Lutgendorf, Philip|pages= 69, 70, 72|publisher = Oxford University Press US|isbn = 0195309219, 9780195309218|year = 2007|accessdate=2008-09-20}}
* {{citebook|title=Stories of Indian Saints: An English Translation of Mahipati's Marathi Bhaktavijaya|author = [[Mahipati|Mahīpati]]| coauthors = Abbott, Justin Edwards; Godbole, Narhar R.; Tagare, Ganesh Vasudeo|year=1988|publisher=Motilal Banarsidass| isbn=8120804694 |url = http://books.google.com/books?id=EQDyZA1y2nMC&pg=PP42&dq=Vitthala&as_brr=3&sig=4xZo-r5na8f90Tns18N4gHL89_Y#PPP13,M1}}
* {{citebook|author=Mokashi, Digambar Balkrishna|coauthors= Engblom, Philip C.|title=Palkhi: a pilgrimage to Pandharpur - translated from the Marathi book Pālakhī|year=1987|publsher=SUNY Press|isbn=0887064612| url = http://books.google.co.in/books?id=vgLZGFH1ZTIC&pg=PA14&dq=Palkhi:+a+pilgrimage+to+Pandharpur&client=firefox-a&sig=ACfU3U1KBqvMzk0wEuh16tLjpETKQHeJDg#PPP1,M1|pages = 34–50 and 263–278|publisher=State University of New York Press|location=Albany}}
* {{citebook|author=Monier-Williams, Monier|title=Sanskrit-English Dictionary|year=2008|publisher=[[University of Cologne|Universität zu Köln]]|url=http://www.sanskrit-lexicon.uni-koeln.de/monier/|assessdate = 2008-09-20}}
* {{citebook|title=Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity|url =http://books.google.com/books?id=0SJ73GHSCF8C&pg=PA132&vq=Pandharpur&dq=panduranga&lr=&as_brr=3&source=gbs_search_s&cad=5&sig=ACfU3U3uNawMP4ND2v_oMn9uS3L3Uo1SBQ#PPA116,M1|author = Novetzke, Christian Lee|coauthors = Beck, Guy L.|year = 2005|publisher =SUNY Press|isbn=0791464156|chapter = A Family Affair: Krishna comes to Pandharpur and makes Himself at Home|pages = 113–138}}
* {{cite journal|url= http://www.advaitaashrama.org/pb_archive/2008/PB_2008_August.pdf|title= The Vithoba of Pandharpur|journal = Prabuddha Bharata|volume = 113|issue = 8| accessdate= 2008-10-29|author = Pande, Dr Suruchi|month = August| year= 2008|format= pdf |work = periodical|publisher = Advaita Ashrama: the Ramakrishna Order started by Swami [[Vivekananda]]|pages= 444–9|issn = 0032-6178}}
* {{cite journal|url= http://www.advaitaashrama.org/pb_archive/2008/PB_2008_September.pdf|title= The Vithoba of Pandharpur|journal = Prabuddha Bharata|volume = 113|issue = 9| accessdate= 2008-10-29|author = Pande, Dr Suruchi|month = September| year= 2008|format= pdf |work = periodical|publisher = Advaita Ashrama: the Ramakrishna Order started by Swami [[Vivekananda]]|pages= 504–8|issn = 0032-6178}}
* {{cite journal|url= http://www.advaitaashrama.org/pb_forms/Prabuddha_Bharata_October08.pdf|title= The Vithoba of Pandharpur|journal = Prabuddha Bharata|volume = 113|issue = 10| accessdate= 2008-10-29|author = Pande, Dr Suruchi|month = October| year= 2008|format= pdf |work = periodical|publisher = Advaita Ashrama: the Ramakrishna Order started by Swami [[Vivekananda]]|pages= 553–8|issn = 0032-6178}}
* {{cite encyclopedia
| author = Pawar, G. M.
| editor = Panicker K. Ayyappa
| encyclopedia =Medieval Indian Literature: An Anthology
| volume = 1
| title = Medieval Marathi Literature
| url= http://books.google.co.in/books?id=KYLpvaKJIMEC&printsec=frontcover&source=gbs_summary_r&cad=0#PRA1-PA341,M1
| accessdate=2008-12-17
| pages=
| isbn = 8126003650|year = 1997|publisher = Sahitya Akademi}}
* {{citebook|url=http://books.google.com/books?id=P3uD22Ghqs4C&pg=PA367&dq=vithoba&as_brr=3&sig=qIV4f_iUr8b6zG3nyG8oXqTYrOQ#PPA367,M1 |title=Indian Sociology Through Ghurye, a Dictionary|author= Pillai, S. Devadas|pages= 366–7|year = 1997|isbn = 8171548075|publisher = Popular Prakashan|accessdate=2008-09-20}}
* {{cite journal|url= http://www.jstor.org/stable/611710|title= The "Pāṇḍuranga-Māhātmya" of Śrīdhar|journal = Bulletin of the School of Oriental and African Studies|volume = 28|issue = 1| accessdate= 2008-12-04|author = Raeside, I. M. P.|month = | year= 1965|format= |work = periodical|publisher = Cambridge University Press on behalf of [[School of Oriental and African Studies]], [[University of London]]|pages= 81–100|issn = 0041-977X }}
* {{citebook|title= Indian Mysticism: Mysticism in Maharashtra |author= Ranade, Ramchandra Dattatraya|url= http://ia331340.us.archive.org/2/items/historyofindianp029240mbp/historyofindianp029240mbp.pdf|format=PDF|publisher= Aryabhushan Press|year=1933|isbn = |series= History of Indian Philosophy|volume= 7}}
* {{citebook|url=|title=Purandara and the Haridasa Movement|author= Rao, Mysore Venkata Krishna|pages= |publisher = Karnatak University|isbn = |year = 1966|accessdate = 2008-11-04}}
* {{citebook|url=http://books.google.com/books?id=-utNEpTZWUkC&pg=PA55&dq=Vitthala&lr=&as_brr=3&sig=1NENMW3gB9Nx5ADKnBiljGHo44c#PPA54,M1|title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi|author= Rao, Vasudeva|pages= 54–5|publisher = Orient Longman|isbn = 812502297X, 9788125022978|year = 2002|accessdate=2008-09-20}}
* {{citebook|author= Sand, Erick Reenberg|chapter= The Legend of Puṇḍarīka: The Founder of Pandharpur|pages= 33–61|chapterurl=http://books.google.com.au/books?id=wPgBdyxD5MkC&pg=PA33&dq=The+Legend+of+Pu%E1%B9%87%E1%B8%8Dar%C4%ABka:+the+Founder+of+Pandharpur| title=The History of Sacred Places in India as Reflected in Traditional Literature|editor = Bakker, Hans|isbn=9004093184|publisher=[[Brill Publishers|E. J. Brill]]|location=Leiden|year = 1990}}
* {{citebook|url=http://books.google.com/books?id=OkKhOivXrhgC&pg=PA223&dq=Vitthala&as_brr=3&sig=TYKWb7zjPyFSpawBhdSZ5OHpkJk#PPA223,M1|title=Vaudeville in The Sants: Studies in a Devotional Tradition of India|author= Schomer, Karine|coauthors= McLeod, W. H.|pages= 223–24|year= 1987|publisher = Motilal Banarsidass Publ|isbn = 8120802772|accessdate=2008-09-20}}
* {{citebook|url=http://books.google.co.in/books?id=FVtpFMPMulcC&pg=PA514&dq=Haridasa+Vithala&as_brr=3&client=firefox-a&sig=ACfU3U0pRTV10TZUe5oP-rIGYu0vfAMhkA#PPA514,M1|title=History of the Dvaita School of Vedanta and Its Literature|author= Sharma, B.N.K.|pages= 514–16|publisher = Blackwell Publishing|isbn = 8120815750, 9788120815759|year = 2000|accessdate=2008-09-20}}
* {{cite journal|url= http://www.ic.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/276.pdf |title= The Vithoba Faith of Maharashtra: The Vithoba Temple of Pandharpur and Its Mythological Structure| journal = Japanese Journal of Religious Studies|volume = 15| issue = 2-3| accessdate= 2008-09-21 |author = Shima Iwao|month = June-September| year= 1988|format= pdf |work = periodical| publisher= Nanzan Institute for Religion and Culture|pages= 183–197|issn = 0304-1042}}
* {{citebook|title=People of India: Maharashtra|author= Singh, Kumar Suresh|coauthors= Mehta, B.V. |publisher=Anthropological Survey of India|year=2004| isbn = 8179911004, 9788179911006|pages = 11–3|url = http://books.google.com/books?id=DEAlCTxJowUC&printsec=frontcover&dq=People+of+India&sig=ACfU3U1eDWg5nlcjWpsT74uAF_JrxgRq3Q}}
* {{cite journal|url= http://books.google.com/books?id=Wq4IAAAAQAAJ&pg=PA64&dq=Vitthal&lr=&as_brr=3#PPA64,M1|title= On the Intermixture of Buddhism with Brahmanism in the religion of the Hindus of the Dekhan| journal = The Journal of the Royal Asiatic Society of Great Britain and Ireland|volume = 7|issue = | accessdate= 2008-11-04 |author = Stevenson, Rev. J|month = | year= 1843|format= |work = |publisher = periodical [[Royal Asiatic Society]] of Great Britain and Ireland|pages= 1–8|issn = 1356-1863|location = London}}
* {{cite journal|url= http://books.google.com/books?id=Wq4IAAAAQAAJ&pg=PA64&dq=Vitthal&lr=&as_brr=3#PPA64,M1|title= An Account of Bauddho-Vaishnavas of Vithal-Bhaktas of Dakhan| journal = The Journal of the Royal Asiatic Society of Great Britain and Ireland|volume = 7|issue = | accessdate= 2008-11-04 |author = Stevenson, Rev. J|month = | year= 1843|format= |work = |publisher = periodical [[Royal Asiatic Society]] of Great Britain and Ireland|pages= 64–73|issn = 1356-1863|location = London}}
* {{citebook|title=Understanding Karma: In Light of Paul Ricoeur's Philosophical Anthropology|last= Tilak| first= Dr. Shrinivas |authorlink = |chapter=Emergence of Vitthala:divine advocate of the subaltern|publisher=International Centre for Cultural Studies|year=2006|isbn = 8187420200, 9788187420200|url = http://books.google.co.in/books?id=m1xXDHLlNYIC&client=firefox-a}}
* {{citebook|url = http://books.google.com/books?id=VFkzKMzALrUC&pg=PA121&dq=Vittala&lr=&as_brr=3&ei=E7vLSI7CGo_-sQPm36XXDA&sig=ACfU3U2SbrKZeMcC18qnwGWk_Wa7DjEIcw#PPA121,M1 |title=Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu|author=T. Padmaja|pages= 92, 108, 121–22, fig 87|year = 2002|isbn = 8170173981, 9788170173984|publisher = Abhinav Publications|accessdate=2008-09-20}}
* {{citebook|title=The Hindu Religious Year|author= Underhill, M.M.|year=1991|publisher=Asian Educational Services|isbn=8120605233|origyear=1921|edition=Originally published: Calcutta: Association Press|url = http://books.google.co.in/books?id=Fb9Zc0yPVUUC&printsec=frontcover&dq=The+Hindu+Religious+Year&client=firefox-a&sig=ACfU3U0gbow9crgeW8MUAidZCzJnzL0fzQ}}
* {{citebook|url=http://books.google.com/books?id=7PDr-QF4YmYC&pg=PA170&dq=Pandharinath+Vithoba&lr=&sig=ACfU3U36tQE0XQSNrEXY0L1oEArOPvXxZA|title = The Experience of Hinduism: Essays on Religion in Maharashtra|author = Zelliot, Eleanor|coauthor = Berntsen, Maxine|year = 1988|isbn = 0887066623|publisher = SUNY Press|accessdate=2008-09-20|page = 170}}

{{refend}}

== Further reading ==

* {{citebook|author=Deleury, G. A.|title=The cult of Vithoba|publisher=Magis Books|edition=Pune: Deccan College, Postgraduate and Research Institute (Original from the University of Michigan)|year=1960}}
* {{citebook|title=Aisa vitevara deva kothe!|language=Marathi|author=Dhond, M. V.|publisher=Rajhans Prakashan|year=2001}}
* {{citebook|author=Tulpule, S. G.|year=1979|title=Classical Marathi Literature: A History of Indian Literature|volume= 9|location=Wiesbaden|publisher=Otto Harrassowitz}}

== External links ==

{{commonscat|Vithoba}}
* [http://www.vitthalrukmini.org/English/Default.aspx Official site of Shri Vitthal Rukmini Temple, Pandharpur]
** [http://www.vitthalrukmini.org//English/Gallery/imagegallery.aspx Images of the central image of Vithoba at Pandharpur, with dignitaries including the chief minister Of Maharashtra]
* [http://www.maharashtra.gov.in/english/gazetteer/Solapur/places_Pandharpur.html Article on the Pandharpur temple, author: Maharashtra govt]
* [http://mr.wikipedia.org/wiki/Pandurangashtakam Pandurang Stotra by Adi-Shankara from Marathi Wikipedia]
* [http://www.dvaita.org/haridasa/index.html The Haridasa movement]
* {{citeweb|url=http://www.library.unsw.edu.au/~thesis/adt-NUN/uploads/approved/adt-NUN20071025.143818/public/03chapter5_6.pdf |format=PDF|chapter=|title=The 'Palkhi' of Alandi to Pandharpur|author= Sane, Prajkta|publisher=University of New South Wales|year=2007|month = March|accessdate=}}



{{Template group
|title = Vithoba
|list =
{{HinduMythology}}
{{Krishna}}
}}
{{featured article}}

[[Category:Forms of Krishna]]
[[Category:Forms of Vishnu]]
[[Category:Regional Hindu gods]]
[[Category:Titles and names of Krishna]]
[[Category:Vaishnavism]]
[[Category:Varkari]]

[[es:Vithoba]]
[[mr:विठ्ठल]]
[[pl:Withoba]]
[[simple:Vithoba]]
[[te:విఠోబా]]

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