Aashada Ekadashi & the Pandharpur Wari: A Sacred Journey of Devotion, Duty, and Divine Presence

I was genuinely perplexed when I realized I’d skipped writing about Aashada Ekadashi, especially after reflecting so deeply on Vaikuntha Ekadashi in a previous post. But perhaps that pause has given this moment more meaning. In the spiritual rhythm of the Indian lunar calendar, days like Ekadashi, Triyodashi, Amavasya (New Moon), and Pournima (Full Moon) are not mere dates—they are cosmic alignments rooted in mythology, inner science, and centuries-old practice. Among the 24—or sometimes 26—Ekadashis that grace the year, Aashada Ekadashi, also called Devshayani Ekadashi or Toli Ekadashi in Telugu, holds the most profound place. The Meaning Behind Ekadashi "Ekadashi" literally translates to the eleventh tithi—the 11th day of each fortnight in the lunar month. These fall during two phases: • Shukla Paksha – the waxing moon, a time of growth and illumination. • Krishna Paksha – the waning moon, symbolic of introspection and release. In both Jainism and Hinduism, Ekadashi is deeply revered as a sacred opportunity for spiritual refinement and self-discipline. Understanding Upavasa: Dwelling Near the Divine Often misinterpreted as “fasting,” the word Upavasa comes from Upa (near) and Vasa (to reside). It is a day to draw close to the Divine—by stepping away from sensory distractions and redirecting that energy inward. Traditionally, this observance starts with a light afternoon meal on Dashami, after which the kitchen is closed. The abstinence continues until early Dwadashi, resulting in nearly 36 hours without food or water for those who follow it strictly. Others may consume fruits, milk, or sattvic food, depending on age, health, and choice. The goal is not deprivation, but devotion through discipline. Aashada Ekadashi: The Spiritual Monsoon Begins This Ekadashi marks the beginning of Chaturmas, a four-month period when Lord Vishnu enters Yoga Nidra (divine slumber). Spiritually, the cosmos takes a meditative pause, encouraging humans to do the same. But in Maharashtra, the silence sings. Here, Aashada Ekadashi is the crescendo of a living pilgrimage—the Pandharpur Wari, where devotion walks the earth. Pandharpur Wari: Singing Feet, Sacred Dust Every year, millions of Warkaris travel on foot from places like Dehu and Alandi, carrying the padukas (sandals) of saints like Tukaram and Dnyaneshwar, toward Pandharpur—a town nestled by the Chandrabhaga River in Solapur, lovingly called the Southern Kashi. On this sacred day, Warkaris arrive at dawn to meet their beloved Vitthala Panduranga, a form of Lord Vishnu—hands on hips, standing on a brick with quiet assurance. The Legend of the Brick: Pundalik’s Gift The story of Vitthala and Pundalik speaks volumes about what true devotion looks like. When the Lord appeared to bless Pundalik, he was serving his aged parents. Unwilling to interrupt his karma yoga, he offered Vitthala a brick and asked Him to wait and Vitthala did so by obeying to Pundlika That simple act became a symbol for making space for the Divine in everyday duties. In Marathi, the word for brick—vit—gave rise to the name Vitthala, the Lord who waits. Spiritual thinkers suggest the brick represents a single cell in the human body—a vessel baked in discipline (tapas), shaped by action (karma), and engraved with devotion. Every cell, then, becomes a potential seat for the sacred. The Varkari Way: Bhakti in Motion Varkaris embody this truth in every breath. They take on simple jobs, live humbly, and chant the name of Vitthala in both labor and leisure. Their nama-japa, abhangs, and bhajans form a sonic bridge between the mundane and the mystical. They walk in dindis (devotional processions), singing phrases like "Vithala-Vithala!" and "Panduranga Hari!", inviting everyone—friend, stranger, or passerby—into one vast circle of song and surrender. The pilgrimage is not about arrival. It's about walking with open arms and an open heart, making room for all. And when they reach Pandharpur, after weeks of sharing food, stories, and dust, the joy is not solitary—it is collective. This joy is called "vaari." Legacy of the Saints Saints Dnyaneshwar (13th century) and Tukaram (17th century) taught their communities to make every cell of the body a temple, where the Lord is invited in through devotion, duty, and song. They taught that spiritual life is not escape—it is engagement with the world, grounded in remembrance. As Sant Tukaram declared in one of his timeless abhangs, “Vaikunthpeethaalegharaa”—"The Lord has entered our homes." And perhaps our hearts too.

"Pandarapura vemba dodda shahara,
Alli Vithobha yemba obba Sashukara
Vithobha eruvudu nadi teera
Alli Pandari bhajaneya vyapara
Jai jai vittala panduranga..
Jai hari Vittala Panduranga"..


Kṛiṣhṇa Pakhaa - Papavimocanī Ekadashi
Śukla Pakshaa - Kamada Ekadashi

Vaishakha Maasa – Begins in April- May

Kṛiṣhṇa Paksha - Varuthini Ekadashi
Śukla Paksha - Mohini Ekadashi

Jyeṣṭha Maasa –Begins in May -June

Krishna Paksha- Apara Ekadashi
Shukla Paksha- Nirjala or Bhima Ekadashi

Aashada Maasa- June-July

Krishna Paksha- Yogini Ekadashi
Shukla Paksha- Devsayani Ekadashi

Shravaṇa Maasa –July-August

Krishna Paksha- Kamika Ekadashi
Shukla Paksha- Putrada Ekadashi

Bhadrapada Maasa-August-September

Krishna Paksha- Ananda Ekadashi
Shukla Paksha- Parshva Ekadashi

Ashvija Maasa—September-October

Krishna Paksha- Iṅdira Ekadashi
Shukla Paksha- Papakuṅsa Ekadashi

Kartika Maasa- October-November

Krishna Paksha- Rama Ekadashi
Shukla Paksha- Prabodhini or Devuthani Ekadashi

Margashirṣa Maasa – November-December

Krishna Paksha- Vaikunta or Trikoti Ekadashi or Mukkoti Ekadashi
Shukla Paksha- Mokṣada Ekadashi

Pushya Maasa-December-January

Krishna Paksha- Saphala Ekadashi
Shukla Paksha- Putrada Ekadashi

Magha Maasa- January-February

Krishna Paksha- Shata Tila Ekadashi
Shukla Paksha- Bhaimi or Jaya Ekadashi

Phalguna Maasa – February-March

Krishna Paksha- Utpanna Ekadashi
Shukla Paksha- Amalaki Ekadashi

As the first Ekadashi of the year, Aashada Ekadashi, which can also be spelled as