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{{POV|date=September 2023}}
{{Short description|Character in Hindu mythology}}
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'''Pundalik''' ({{lang-mr|पुंडलिक}}) or '''Pundarik''' is a central figure in the legends of the [[Hinduism|Hindu]] God [[Vithoba]], generally considered a [[Vaishnava]] deity identified with the deities [[Vishnu]] and [[Krishna]]. He is credited to have brought Vithoba to [[Pandharpur]], where Vithoba's central shrine stands today. Pundalik is also perceived to be the historical founder of the [[Varkari]] sect, which is centered on the worship of Lord Vithoba.
'''Pundalik''' ({{langx|mr|पुंडलिक}}) or '''Pundarika''' ({{Langx|kn|ಪುಂಡರೀಕ}}), ({{Langx|sa|पुण्डरीक|translit=Puṇḍarīka}}) was an Indian saint and a devotee of the [[Hinduism|Hindu]] deity [[Vithoba]].<ref>{{Cite web |date=2019-06-15 |title=The Story of Panduranga Vitthal and Pundalik, Pandharpur's Divinity |url=https://www.templepurohit.com/story-panduranga-vitthal-pundalik/ |access-date=2023-11-09 |website=TemplePurohit - Your Spiritual Destination {{!}} Bhakti, Shraddha Aur Ashirwad |language=en-US}}</ref>  Vithoba is a [[Vaishnava]] deity, considered a reincarnation of [[Vishnu]] and [[Krishna]]. Pundalik is believed to have brought Vithoba to [[Pandharpur]], where the deity's main shrine stands today. He is also regarded as the historical founder of the [[Varkari]] sect, which is centered on the worship of Vithoba.


Pundalik was one of the earliest [[Kundalini]] Yoga practitioners. As He was the master of Kundalini Yoga, people used to call him "Kundalik".
Pundalik was one of the earliest practitioners of [[Kundalini]] Yoga. As he was considered a master of Kundalini Yoga, people used to call him ''"Kundalik."'' Over time, the name evolved into "Pundalik," symbolising Kundalini energy in the form of Vitthala (also known as [[Pandurang|Panduranga]]). Vitthala of [[Pandharpur]] is regarded as an incarnation of [[Lord Vishnu|Vishnu]] or [[Lord Krishna|Krishna]]. According to legends, Vitthala also represents the symbol of [[Kundalini]] energy. However, in Hinduism, this energy is believed to spiritually reside within all beings.
Later, after several years, Kundalik become Pundalik. He symbolised Kundalini energy in the form of Lord [[Vitthal]] also known as Lord [[Pandurang]] after his name Pundalik.  
[[Pandharpur]]'s Vitthal was an incarnation of [[Lord Vishnu]] or [[Lord Krishna]]. According to legends it also depicts the symbol of the [[Kundalini]] Energy, although spiritually, the same energy dwells in all.


The brick on which Lord Vitthal is standing is the basic chakra of Kundalini energy known as [[Muladhara]] Chakra. Both hands, like bows, represents Ida and Pingla [[nadi]]s which cross over at the central body of [[Sushumna]] or Brahma [[nadi]]. Body represents purusha means [[Vishnu]] or [[Krishna]] and the tilaka or the mark on the head represents [[Ajna]] Chakra or  '''guru chakra''' or '''third-eye chakra''' is the subtle center of energy, believed to be located between the eyebrows, located behind it along the subtle (non-physical) spinal column, as said by [[Krishna|Lord Krishna]] in [[Bhagavad Gita]].
The brick on which Vitthala stands represents the ''[[Muladhara]] Chakra'', the foundation of Kundalini energy. His hands, positioned like bows, symbolise the ''Ida'' and ''Pingala [[nadi]]s'', which intersect at the central channel of the body, known as the ''[[Sushumna]]'' or ''Brahma [[nadi]]''. His body represents ''Purusha'', signifying [[Vishnu]] or [[Krishna]], while the ''tilaka'' (the mark on his forehead) represents the ''[[Ajna]] Chakra'' (also known as the ''Guru Chakra'' or ''Third-Eye Chakra''). This subtle energy centre, believed to be located between the eyebrows along the spinal column, is mentioned by [[Krishna]] in the ''[[Bhagavad Gita]]''.


Many Kings and other noblemen were devotees of Pundalik and they built the famous Vitthal temple at Pandharpur. The age old practice of the Kundalini Yoga converted the shrine into a holy place and truth seekers from all over the world were directed here by the divine to activate and raise their Kundalini energy by the very natural process of [[Bhakti]], the highest form of Love anyone can express.
==History==
Pundalik is a historical figure associated with the establishment and propagation of the Vithoba-centric Varkari sect.<ref>Sand (1990) p. 35</ref> [[Ramakrishna Gopal Bhandarkar]] considers him the founder of the sect and the one who spread it in the Maratha region.<ref name="Bhandarkar125126">Bhandarkar (1995) pp. 125–26</ref>


==Historicity==
Frazer, Edwards, and P. R. Bhandarkar (1922) suggest that Pundalik attempted to unify the worship of Shiva and Vishnu, with this tradition originating in Karnataka.<ref name="Sand37">Sand (1990) p. 37</ref> Ranade (1933) believes that Pundalik, a Kannada saint, was not only the founder of the Varkari tradition but also the first great devotee or high priest of the Pandharpur temple.<ref>Ranade (1933) pp. 183–84</ref> Upadhyaya supports the priest theory but rejects the idea of Pundalik’s Kannada origin.<ref name="Sand37" />  
Pundalik is commonly perceived to be a historical figure, connected with the establishment and propagation of the Vithoba-centric Varkari sect.<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> Frazer, Edwards and P.R. Bhandarkar (1922) all suggest that Pundalik tried to unify Shiva and Vishnu, and that this culture 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 culture 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"/> Tulpule also accepted the theory that Pundalik was the historical founder of the Varkari sect, though declines to fix a date for him due to "lack of authentic evidence".<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="Sand38">Sand (1990) p. 38</ref> Deleury (1960) believes Pundalik was a mystic, influenced by the Vaishnava [[Haridasa]] sect of [[Karnataka]], who brought a drastic change in the worship of Vithoba. Pundalik not only founded the Varkari sect, but also was the first to identify Vithoba with the god [[Vishnu]]. Pundalik's fame also led to naming of Pandharpur to ''Paundrika-kshetra'' - the sacred place of Pundalik.<ref name="Sand38"/>


Other scholars like Raeside (1965), Dhanpalvar (1972), and Vaudeville (1974) have questioned the historicity of Pundalik altogether, and dismissed him as a mythical figure. In his analysis of the text ''Panduranga mahatmya'' by Sridhar (discussed in "Legend" section ahead), Raeside says that the legend of devotee Pundalik could have been nothing more a derivative of [[Puranic]] legend.<ref>Raeside (1965) p. 85</ref> Dhanpalvar strongly agreed with this possibility.<ref>Sand (1990) p. 39</ref> Vaudeville found the legend of the Pundalik of Pandharpur was very similar to the legend of Pundarik, the devotee of Vishnu, in the Hindu epic [[Mahabharata]].<ref>Sand (1990) p. 140</ref> The religious historian [[R.C. Dhere]], winner of the [[Sahitya Akademi Award]] for his book ''Sri Vitthal: Ek Mahasamanvaya'', opines that identification of Vithoba with Vishnu led to conversion of the Shaiva (related to god [[Shiva]]) Pundarika shrine to the Vaishnava shrine of the devotee Pundalik. The main argument of the hypothesis is that the memorial shrine of Pundalik is a Shaiva shrine, rather than a Vaishnava one, compromising of a Shiva-[[linga]], the symbol of god Shiva.<ref>Sand (1990) p. 40</ref>
Tulpule also accepts that Pundalik was the historical founder of the Varkari sect but refrains from assigning a specific date to him due to a "lack of authentic evidence."<ref name="Sand37" /> According to M. S. Mate, Pundalik played a key role in persuading the [[Hoysala]] king [[Vishnuvardhana]] to build the Pandharpur temple dedicated to Vishnu, placing him in the early 12th&nbsp;century.<ref name="Sand38">Sand (1990) p. 38</ref>
 
Deleury (1960) believes that Pundalik was a mystic influenced by the Vaishnava [[Haridasa]] sect of [[Karnataka]] and that he brought a significant transformation in the worship of Vithoba. He not only founded the Varkari sect but was also the first to identify Vithoba with [[Vishnu]]. Pundalik's fame led to the renaming of Pandharpur as ''Paundrika-Kshetra''—the sacred place of Pundalik.<ref name="Sand38" />
 
Other scholars, such as Raeside (1965), Dhanpalvar (1972), and Vaudeville (1974), have questioned the historicity of Pundalik altogether, dismissing him as a mythical figure.
 
In his analysis of the text Panduranga Mahatmya by Sridhar (discussed in the "Legend" section ahead), Raeside suggests that the legend of the devotee Pundalik could have been nothing more than a derivative of a [[Puranic]] legend.<ref>Raeside (1965) p. 85</ref> Dhanpalvar strongly agreed with this possibility.<ref>Sand (1990) p. 39</ref> Vaudeville observed that the legend of Pundalik of Pandharpur closely resembles the story of Pundarika, the devotee of Vishnu, from the ''[[Mahabharata]]''.<ref>Sand (1990) p. 140</ref>  
 
Religious historian [[R.C. Dhere]], a [[Sahitya Akademi Award]] winner for his book ''Sri Vitthal: Ek Mahasamanvaya'', opines that the identification of Vithoba with Vishnu led to the transformation of the Shaiva ([[Shiva]]-related) Pundarika shrine into the Vaishnava shrine of the devotee Pundalik. The main argument supporting this hypothesis is that Pundalik’s memorial shrine is a Shaiva shrine, rather than a Vaishnava one, as it contains a ''Shiva [[Linga]]'', the symbolic representation of Shiva.<ref>Sand (1990) p. 40</ref>


==Legends==
==Legends==
[[File:Vithoba Pundalik.jpg|thumb|Image of a [[gopuram]] of a Pandharpur temple near Vithoba's central temple, depicting Vithoba (standing dark figure, left) waiting on the brick as Pundalik (centre) serves his parents.]]
[[File:Vithoba Pundalik.jpg|thumb|Image of a [[gopuram]] of a Pandharpur temple near Vithoba's central temple, depicting Vithoba (standing dark figure, left) waiting on the brick as Pundalik (centre) serves his parents.]]
Texts, that narrate the legend of Pundalik and 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 language|Marathi]], the Brahmin texts in [[Sanskrit]], and the "third tradition" are Marathi texts written by Brahmins.
Texts that narrate the legend of Pundalik and Vithoba can be categorised into three traditions: the Varkari tradition, the Brahmin tradition, and what Raeside refers to as a "third tradition," which incorporates elements of both Varkari and Brahmin traditions. The Varkari texts are written in [[Marathi language|Marathi]], the Brahmin texts in [[Sanskrit]], and the texts of the "third tradition" are Marathi compositions authored by Brahmins.
 
The Varkari texts include ''Bhaktalilamrita'' and ''Bhaktavijaya'' by [[Mahipati]], ''Pundalika-Mahatmya'' by [[Bahinabai]], and a long ''abhanga'' by [[Namdev]]. All these texts narrate the legend of Pundalik.
 
The Brahmin texts comprise:
* 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
* Another ''Panduranga-Mahatmya'', 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 see ''Stories of Indian Saints'' (1988) by Mahīpati, Justin Edwards Abbott, and Narhar R. Godbole.</ref>
 
The "third tradition" is represented in two works:
* ''Panduranga-Mahatmya'' by the Brahmin Sridhara (consisting of 750 verses), and
* Another work of the same name 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>
 
There are three versions of the Pundalik legend, two of which appear as textual variants in the ''Skanda Purana'' (1.34–67).
 
According to the first version, the ascetic Pundarika (Pundalik) is described as a devotee of Vishnu, dedicated to serving his parents. The god [[Gopal (Krishna)|Gopala]]-Krishna, a form of Vishnu, arrives from [[Govardhan]]a as a cowherd, accompanied by his grazing cows, to meet Pundarika. Krishna is depicted in a ''digambara'' (unclothed) form, adorned with ''makara-kundala'' (crocodile-shaped earrings), the ''srivatsa'' mark, a headdress of peacock feathers, and with his hands resting on his hips while holding a cowherd’s staff between his thighs.
 
Pundarika requests Krishna to remain in this form on the banks of the Chandrabhaga River, believing that his presence will make the site both a ''[[Tirtha (Hinduism)|tirtha]]'' (a sacred place near a water body) and a ''[[kshetra]]'' (a sacred place near a temple).<ref name="Sand41f">Sand (1990) pp. 41–42</ref> This location is identified as modern-day Pandharpur, situated on the banks of the Chandrabhaga. The description of Krishna in this legend closely resembles the features of the Pandharpur image of Vithoba.<ref>Bakker (1990) p. 78</ref>
 
The second version of the legend describes Vithoba appearing before Pundalik as ''[[Bala Krishna]]'' the five-year-old child form of Krishna. This version is found in manuscripts of both Puranas, the work of Prahlada Maharaj, and the writings of poet-saints, notably Tukaram.<ref>Sand (1990) p. 50</ref>


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 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>
The third version of the Pundalik legend appears in Sridhara’s work and as a variant in the Padma Purana. In this account, Pundalik, a Brahmin deeply in love with his wife, neglects his aged parents. However, after meeting the sage Kukkuta, he undergoes a transformation and dedicates his life to serving them.


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, 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 Chandrabhaga. He believes that Krishna's presence will make the site a ''[[Tirtha (Hinduism)|tirtha]]'' (a holy place near a water body) and a ''[[kshetra]]'' (a holy place near a temple).<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 Chandrabhaga. The description of Krishna resembles the characteristics of the Pandharpur image of Vithoba.<ref>Bakker (1990) p. 78</ref>
One day, Krishna arrives at ''Dandivana'' forest, near Pundalik’s house, searching for his angry wife, [[Rukmini]], who has left him. After some coaxing, Krishna pacifies Rukmini and then visits Pundalik, finding him engaged in serving his parents. To avoid interrupting his service, Pundalik throws a brick outside for Krishna to stand on. Krishna waits patiently on the brick until Pundalik completes his duties.


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, one day, Krishna comes to the forest Dandivana, near Pundalik's house, in search of his angry wife [[Rukmini]], who has left him. After some coaxing, Rukmini was pacified. Then Krishna visited Pundalik and found Pundalik serving his parents. Pundalik threw a brick outside for Krishna to stand on. Krishna stood on the brick and waited for Pundalik. After completing his services, Pundalik asked that his Lord, in the Vithoba form - waiting arms-akimbo on the brick, remain on the brick with Rukmini, in Rakhumai form, and bless his devotees forever.<ref name="Bhandarkar125126"/><ref name="sridhra"/><ref name="Sand41f"/><ref>Pande (2008) p. 508</ref>
Impressed by Pundalik’s devotion, Krishna grants him a boon. Pundalik requests that his deity, in the form of Vithoba—standing arms akimbo on the brick—remain there with Rukmini, as ''Rakhumai'', to bless devotees forever.<ref name="Bhandarkar125126" /><ref name="sridhra" /><ref name="Sand41f" /><ref>Pande (2008) p. 508</ref>


==See also==
==In popular culture==
* [[Panduranga Mahatyam (film)|Panduranga Mahatyam]], 1957 Telugu film based on his life story.
''[[Panduranga Mahatyam (film)|Panduranga Mahatyam]]'', 1957 Telugu film based on his life story, as is the Marathi film, ''[[Bhakta Pundalik]]'' (1975), also ''[[Shree Pundalik]]'' (1912), a silent film.


==Notes==
==Notes==
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==References==
==References==


{{cite book|title=Vaiṣṇavism, Śaivism, and Minor Religious Systems|author= Bhandarkar, Ramakrishna Gopal|author-link= Ramakrishna Gopal Bhandarkar|url=https://books.google.com/books?id=C5zKrCIBmBwC&pg=PA125&dq=Vithoba |pages= 124–27|year=1995|publisher=Asian Educational Services|isbn=81-206-0122-X|orig-year=1913}}
* {{cite book|title=Vaiṣṇavism, Śaivism, and Minor Religious Systems|author= Bhandarkar, Ramakrishna Gopal|author-link= Ramakrishna Gopal Bhandarkar|url=https://books.google.com/books?id=C5zKrCIBmBwC&dq=Vithoba&pg=PA125 |pages= 124–27|year=1995|publisher=Asian Educational Services|isbn=81-206-0122-X|orig-year=1913}}
* {{cite book|url= https://books.google.com/books?id=McwUAAAAIAAJ&pg=PA64&dq=Hoysala+literature |title=The History of Sacred Places in India as Reflected in Traditional Literature|author = Bakker, Hans|year = 1990|publisher = BRILL|isbn = 90-04-09318-4|access-date=2008-09-20}}
* {{cite book|url= https://books.google.com/books?id=McwUAAAAIAAJ&dq=Hoysala+literature&pg=PA64 |title=The History of Sacred Places in India as Reflected in Traditional Literature|author = Bakker, Hans|year = 1990|publisher = BRILL|isbn = 90-04-09318-4|access-date=2008-09-20}}
* {{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|access-date = 2008-10-29|author = Pande, Dr Suruchi|date = September 2008|format = pdf|publisher = Advaita Ashrama: the Ramakrishna Order started by Swami [[Vivekananda]]|pages = 504–8|issn = 0032-6178|url-status = dead|archive-url = https://web.archive.org/web/20081221081744/http://www.advaitaashrama.org/pb_archive/2008/PB_2008_September.pdf|archive-date = 2008-12-21}}
* {{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|access-date = 2008-10-29|author = Pande, Dr Suruchi|date = September 2008|publisher = Advaita Ashrama: the Ramakrishna Order started by Swami [[Vivekananda]]|pages = 504–8|issn = 0032-6178|url-status = dead|archive-url = https://web.archive.org/web/20081221081744/http://www.advaitaashrama.org/pb_archive/2008/PB_2008_September.pdf|archive-date = 2008-12-21}}
* {{cite journal|jstor= 611710|title= The "Pāṇḍuranga-Māhātmya" of Śrīdhar|journal = Bulletin of the School of Oriental and African Studies|volume = 28|issue = 1|author = Raeside, I. M. P.| year= 1965|publisher = Cambridge University Press on behalf of [[School of Oriental and African Studies]], [[University of London]]|pages= 81–100|issn = 0041-977X|doi= 10.1017/S0041977X00056779 }}
* {{cite journal|jstor= 611710|title= The "Pāṇḍuranga-Māhātmya" of Śrīdhar|journal = Bulletin of the School of Oriental and African Studies|volume = 28|issue = 1|author = Raeside, I. M. P.| year= 1965|publisher = Cambridge University Press on behalf of [[School of Oriental and African Studies]], [[University of London]]|pages= 81–100|issn = 0041-977X|doi= 10.1017/S0041977X00056779 |s2cid= 163780933}}
* {{cite book|title= INDIAN MYSTICISM: Mysticism in Maharashtra |author= Ranade, Ramchandra Dattatraya|url= https://archive.org/details/historyofindianp029240mbp|format=PDF|publisher= Aryabhushan Press|year=1933|series= History of Indian Philosophy|volume= 7}}
* {{cite book|title= INDIAN MYSTICISM: Mysticism in Maharashtra |author= Ranade, Ramchandra Dattatraya|url= https://archive.org/details/historyofindianp029240mbp|format=PDF|publisher= Aryabhushan Press|year=1933|series= History of Indian Philosophy|volume= 7}}
* {{cite book|author= Sand, Erick Reenberg|chapter= The Legend of Puṇḍarīka: The Founder of Pandharpur|pages= 33–61|chapter-url=https://books.google.com/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=90-04-09318-4|publisher=[[Brill Publishers|E. J. Brill]]|location=Leiden|year = 1990}}
* {{cite book|author= Sand, Erick Reenberg|chapter= The Legend of Puṇḍarīka: The Founder of Pandharpur|pages= 33–61|chapter-url=https://books.google.com/books?id=wPgBdyxD5MkC&dq=The+Legend+of+Pu%E1%B9%87%E1%B8%8Dar%C4%ABka:+the+Founder+of+Pandharpur&pg=PA33| title=The History of Sacred Places in India as Reflected in Traditional Literature|editor = Bakker, Hans|isbn=90-04-09318-4|publisher=[[Brill Publishers|E. J. Brill]]|location=Leiden|year = 1990}}
* {{cite journal|url= https://books.google.com/books?id=Wq4IAAAAQAAJ&pg=PA64&dq=Vitthal|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| access-date= 2008-11-04 |author = Stevenson, Rev. J| year= 1843|publisher = periodical [[Royal Asiatic Society]] of Great Britain and Ireland|pages= 1–8|issn = 1356-1863|location = London | doi=10.1017/s0035869x00155625}}
* {{cite journal|url= https://books.google.com/books?id=Wq4IAAAAQAAJ&dq=Vitthal&pg=PA64|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| access-date= 2008-11-04 |author = Stevenson, Rev. J| year= 1843|publisher = periodical [[Royal Asiatic Society]] of Great Britain and Ireland|pages= 1–8|issn = 1356-1863|location = London | doi=10.1017/s0035869x00155625}}


[[Category:Warkari]]
[[Category:Warkari]]
[[Category:Characters in Hindu mythology]]
[[Category:People in Hindu mythology]]

Latest revision as of 00:01, 26 November 2025

Not to be confused with Paundraka Vasudeva.
Pundalik
Pundalik's temple at Pandharpur
AffiliationVarkari

Pundalik (Script error: The function "langx" does not exist.) or Pundarika (Script error: The function "langx" does not exist.), (Script error: The function "langx" does not exist.) was an Indian saint and a devotee of the Hindu deity Vithoba.[1] Vithoba is a Vaishnava deity, considered a reincarnation of Vishnu and Krishna. Pundalik is believed to have brought Vithoba to Pandharpur, where the deity's main shrine stands today. He is also regarded as the historical founder of the Varkari sect, which is centered on the worship of Vithoba.

Pundalik was one of the earliest practitioners of Kundalini Yoga. As he was considered a master of Kundalini Yoga, people used to call him "Kundalik." Over time, the name evolved into "Pundalik," symbolising Kundalini energy in the form of Vitthala (also known as Panduranga). Vitthala of Pandharpur is regarded as an incarnation of Vishnu or Krishna. According to legends, Vitthala also represents the symbol of Kundalini energy. However, in Hinduism, this energy is believed to spiritually reside within all beings.

The brick on which Vitthala stands represents the Muladhara Chakra, the foundation of Kundalini energy. His hands, positioned like bows, symbolise the Ida and Pingala nadis, which intersect at the central channel of the body, known as the Sushumna or Brahma nadi. His body represents Purusha, signifying Vishnu or Krishna, while the tilaka (the mark on his forehead) represents the Ajna Chakra (also known as the Guru Chakra or Third-Eye Chakra). This subtle energy centre, believed to be located between the eyebrows along the spinal column, is mentioned by Krishna in the Bhagavad Gita.

History[edit | edit source]

Pundalik is a historical figure associated with the establishment and propagation of the Vithoba-centric Varkari sect.[2] Ramakrishna Gopal Bhandarkar considers him the founder of the sect and the one who spread it in the Maratha region.[3]

Frazer, Edwards, and P. R. Bhandarkar (1922) suggest that Pundalik attempted to unify the worship of Shiva and Vishnu, with this tradition originating in Karnataka.[4] Ranade (1933) believes that Pundalik, a Kannada saint, was not only the founder of the Varkari tradition but also the first great devotee or high priest of the Pandharpur temple.[5] Upadhyaya supports the priest theory but rejects the idea of Pundalik’s Kannada origin.[4]

Tulpule also accepts that Pundalik was the historical founder of the Varkari sect but refrains from assigning a specific date to him due to a "lack of authentic evidence."[4] According to M. S. Mate, Pundalik played a key role in persuading the Hoysala king Vishnuvardhana to build the Pandharpur temple dedicated to Vishnu, placing him in the early 12th century.[6]

Deleury (1960) believes that Pundalik was a mystic influenced by the Vaishnava Haridasa sect of Karnataka and that he brought a significant transformation in the worship of Vithoba. He not only founded the Varkari sect but was also the first to identify Vithoba with Vishnu. Pundalik's fame led to the renaming of Pandharpur as Paundrika-Kshetra—the sacred place of Pundalik.[6]

Other scholars, such as Raeside (1965), Dhanpalvar (1972), and Vaudeville (1974), have questioned the historicity of Pundalik altogether, dismissing him as a mythical figure.

In his analysis of the text Panduranga Mahatmya by Sridhar (discussed in the "Legend" section ahead), Raeside suggests that the legend of the devotee Pundalik could have been nothing more than a derivative of a Puranic legend.[7] Dhanpalvar strongly agreed with this possibility.[8] Vaudeville observed that the legend of Pundalik of Pandharpur closely resembles the story of Pundarika, the devotee of Vishnu, from the Mahabharata.[9]

Religious historian R.C. Dhere, a Sahitya Akademi Award winner for his book Sri Vitthal: Ek Mahasamanvaya, opines that the identification of Vithoba with Vishnu led to the transformation of the Shaiva (Shiva-related) Pundarika shrine into the Vaishnava shrine of the devotee Pundalik. The main argument supporting this hypothesis is that Pundalik’s memorial shrine is a Shaiva shrine, rather than a Vaishnava one, as it contains a Shiva Linga, the symbolic representation of Shiva.[10]

Legends[edit | edit source]

Image of a gopuram of a Pandharpur temple near Vithoba's central temple, depicting Vithoba (standing dark figure, left) waiting on the brick as Pundalik (centre) serves his parents.

Texts that narrate the legend of Pundalik and Vithoba can be categorised into three traditions: the Varkari tradition, the Brahmin tradition, and what Raeside refers to as a "third tradition," which incorporates elements of both Varkari and Brahmin traditions. The Varkari texts are written in Marathi, the Brahmin texts in Sanskrit, and the texts of the "third tradition" are Marathi compositions authored by Brahmins.

The Varkari texts include Bhaktalilamrita and Bhaktavijaya by Mahipati, Pundalika-Mahatmya by Bahinabai, and a long abhanga by Namdev. All these texts narrate the legend of Pundalik.

The Brahmin texts comprise:

  • Two versions of Panduranga-Mahatmya from the Skanda Purana (consisting of 900 verses),
  • Panduranga-Mahatmya from the Padma Purana (consisting of 1,200 verses),
  • Bhima-Mahatmya, also from the Padma Purana, and
  • Another Panduranga-Mahatmya, found in the Vishnu Purana.[11][12][13]

The "third tradition" is represented in two works:

  • Panduranga-Mahatmya by the Brahmin Sridhara (consisting of 750 verses), and
  • Another work of the same name by Prahlada Maharaj (consisting of 181 verses).[14][15]

There are three versions of the Pundalik legend, two of which appear as textual variants in the Skanda Purana (1.34–67).

According to the first version, the ascetic Pundarika (Pundalik) is described as a devotee of Vishnu, dedicated to serving his parents. The god Gopala-Krishna, a form of Vishnu, arrives from Govardhana as a cowherd, accompanied by his grazing cows, to meet Pundarika. Krishna is depicted in a digambara (unclothed) form, adorned with makara-kundala (crocodile-shaped earrings), the srivatsa mark, a headdress of peacock feathers, and with his hands resting on his hips while holding a cowherd’s staff between his thighs.

Pundarika requests Krishna to remain in this form on the banks of the Chandrabhaga River, believing that his presence will make the site both a tirtha (a sacred place near a water body) and a kshetra (a sacred place near a temple).[16] This location is identified as modern-day Pandharpur, situated on the banks of the Chandrabhaga. The description of Krishna in this legend closely resembles the features of the Pandharpur image of Vithoba.[17]

The second version of the legend describes Vithoba appearing before Pundalik as Bala Krishna the five-year-old child form of Krishna. This version is found in manuscripts of both Puranas, the work of Prahlada Maharaj, and the writings of poet-saints, notably Tukaram.[18]

The third version of the Pundalik legend appears in Sridhara’s work and as a variant in the Padma Purana. In this account, Pundalik, a Brahmin deeply in love with his wife, neglects his aged parents. However, after meeting the sage Kukkuta, he undergoes a transformation and dedicates his life to serving them.

One day, Krishna arrives at Dandivana forest, near Pundalik’s house, searching for his angry wife, Rukmini, who has left him. After some coaxing, Krishna pacifies Rukmini and then visits Pundalik, finding him engaged in serving his parents. To avoid interrupting his service, Pundalik throws a brick outside for Krishna to stand on. Krishna waits patiently on the brick until Pundalik completes his duties.

Impressed by Pundalik’s devotion, Krishna grants him a boon. Pundalik requests that his deity, in the form of Vithoba—standing arms akimbo on the brick—remain there with Rukmini, as Rakhumai, to bless devotees forever.[3][15][16][19]

In popular culture[edit | edit source]

Panduranga Mahatyam, 1957 Telugu film based on his life story, as is the Marathi film, Bhakta Pundalik (1975), also Shree Pundalik (1912), a silent film.

Notes[edit | edit source]

  1. ↑ "The Story of Panduranga Vitthal and Pundalik, Pandharpur's Divinity". TemplePurohit - Your Spiritual Destination | Bhakti, Shraddha Aur Ashirwad. 2019-06-15. Retrieved 2023-11-09.
  2. ↑ Sand (1990) p. 35
  3. ↑ 3.0 3.1 Bhandarkar (1995) pp. 125–26
  4. ↑ 4.0 4.1 4.2 Sand (1990) p. 37
  5. ↑ Ranade (1933) pp. 183–84
  6. ↑ 6.0 6.1 Sand (1990) p. 38
  7. ↑ Raeside (1965) p. 85
  8. ↑ Sand (1990) p. 39
  9. ↑ Sand (1990) p. 140
  10. ↑ Sand (1990) p. 40
  11. ↑ Sand (1990) p. 56
  12. ↑ Sand (1990) p. 33
  13. ↑ For the complete English translation of Bhaktavijaya, which narrates the legend of Pundalik see Stories of Indian Saints (1988) by Mahīpati, Justin Edwards Abbott, and Narhar R. Godbole.
  14. ↑ Sand (1990) p. 34
  15. ↑ 15.0 15.1 For a complete Marathi text and English translation of Panduranga-Mahatmya by Sridhara see Raeside (1965) pp. 81-100
  16. ↑ 16.0 16.1 Sand (1990) pp. 41–42
  17. ↑ Bakker (1990) p. 78
  18. ↑ Sand (1990) p. 50
  19. ↑ Pande (2008) p. 508

References[edit | edit source]

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