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Thus there are the followers of the late Shri Gadge Maharaj, then the lady devotee of Panduranga, by name of Manmadkar commands a large following from amongst the Varkaris. These groups have their own rest-houses and other facilities at Pandharpur. Still more recently attempts have been made to introduce the teaching of political philosophies or to educate the masses through the medium of bhajans and kirtans and one such performance the author had an opportunity of attending was the ver reverse of the hitherto known traditions of the varkari sect. The Varkaris, all along in their history of nearly a thousand years, have been nothing less and nothing more than the devotees of Vitthal. What changes in the panth, if any, the changing social and political pattern may bring about is difficult to say.
The mainspring of the inspiration of the Varkari faith is, as already indicated the literature of Marathi saints. Following the needs of time these saints have resorted to the poetical form of expression, the abhangas, for their teachings. According to all Varkari traditions Pundalik is the first great devotee of Vitthal. He was responsible for bringing Vitthal to Pandharpur and as such his position is unequalled. Next comes Jnyaneshvar. His Jnyaneshivri and Amritanubliava are of fundamental importance as far as the philosophy of the cult goes. His con- temporary Namdev enjoys great prestige and his abhangas are greatly popular. His samadhi is below the entrance to the Vitthal shrine. He was an able Haridas and his kirtans attracted vast masses to the sandy banks of the Bhima. It is known that his influence was also felt in the northern regions of the country and Granthasahib, the sacred book of the Sikhs contains some passages from his pen.
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