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The controversy surrounding the newly constructed Jagannath temple in Digha, West Bengal, has escalated into a significant inter-state dispute, drawing the Shree Jagannath Temple Administration (SJTA) of Puri, Odisha, into a formal investigation. At the heart of the matter is the allegation that sacred wood, purportedly originating from the Puri Jagannath Temple, was illicitly used in the crafting of idols for the Digha shrine. This accusation, coupled with the West Bengal government's branding of the Digha temple as 'Jagannath Dham,' has ignited fervent protests from Odisha officials, religious leaders, and devotees, who perceive it as a grave affront to their deeply held spiritual beliefs and cultural heritage. The unfolding saga underscores the profound significance of religious symbols, traditions, and geographical designations in shaping collective identity and fueling inter-state relations within the Indian context. The sensitivity of religious sentiments, particularly those intertwined with historical and cultural legacies, necessitates careful navigation by political and administrative entities to prevent the escalation of localized disputes into broader social and political conflagrations.
The Odisha government, led by Chief Minister Mohan Charan Majhi, has taken a firm stance against what it deems as the misappropriation of the 'Jagannath Dham' title by the West Bengal government. State Law Minister Prithiviraj Harichandan articulated the government's position, emphasizing that the term 'Dham' carries immense spiritual weight and cannot be casually applied to any location. This assertion reflects a deep-seated reverence for the four Dhams in Hinduism, with Puri holding a preeminent position as one of the most sacred pilgrimage sites. The objection is not merely about semantics; it reflects a broader concern that the indiscriminate use of such a revered title could dilute the spiritual significance and historical uniqueness of the original Jagannath Dham in Puri. The government's response also reveals an underlying tension between inter-state cooperation and the protection of cultural and religious prerogatives. While Odisha has no qualms about the construction of Jagannath temples across the country, it draws a line at what it perceives as the unwarranted appropriation of its spiritual and cultural heritage. The matter of religious inclusivity within the Jagannath temple adds another layer of complexity, with Harichandan expressing personal reservations about allowing individuals from all religious backgrounds to enter the temple premises, a stance that potentially reflects the diverse range of perspectives within the Hindu community on matters of religious practice and tradition.
Deputy Chief Minister Pravati Parida's cautionary remarks, hinting at the historical consequences faced by those who have allegedly misused Lord Jagannath's name, further intensify the narrative. While refraining from explicitly naming West Bengal Chief Minister Mamata Banerjee, Parida's statement alludes to a belief in divine retribution and the potential for negative repercussions for those who disrespect or exploit religious symbols for political or personal gain. This perspective, rooted in faith-based convictions and historical narratives, adds a moral dimension to the controversy, framing it not just as a political or administrative dispute but as a matter of religious righteousness. Similarly, Puri MP and BJP national spokesperson Sambit Patra's vehement opposition to the use of 'Jagannath Dham' for the Digha temple reinforces the centrality of Puri as the sole and definitive Jagannath Dham. Patra's assertion that Shreekhetra or Purusottama Kshetra exists only in Puri underscores the geographical and spiritual exclusivity associated with the site, emphasizing that it is the exclusive abode of Lord Jagannath. This stance reflects a common sentiment among many Hindus who believe that certain places possess unique spiritual energies and significance due to their historical association with deities and religious events. These statements by key political figures underscore the sensitive nature of the issue and the potential for it to be exploited for political gain.
The SJTA's initiation of an internal inquiry into the alleged use of sacred wood represents a crucial step in addressing the core accusation at the heart of the controversy. The investigation, triggered by a statement attributed to senior Puri servitor Ramakrushna Dasmohapatra, aims to ascertain the veracity of the claim that sacred wood from the Puri temple was diverted for the creation of idols in Digha. The fact that local television channels broadcast footage purportedly showing Dasmohapatra admitting to this act further amplifies the gravity of the situation. However, Dasmohapatra's subsequent denial of the allegation, claiming that he crafted the idols from neem wood in Puri before transporting them to Digha, introduces an element of uncertainty and necessitates a thorough and impartial investigation. The SJTA's decision to convene meetings with various Nijogs (servitor associations) of the Puri temple demonstrates a commitment to transparency and inclusivity in the investigative process. By seeking input from key functionaries, including Deulakaran, Tadhukaran, and Pattajoshi Mohapatra, the SJTA aims to gather diverse perspectives and ensure a comprehensive understanding of the situation. The inclusion of the four Badagrahis (bodyguards of the deities during the Rath Yatra) and the three chief carpenters who construct the chariots in future discussions further highlights the importance of considering the views of those directly involved in the ritualistic aspects of the Jagannath temple.
The issuance of notices to the presidents and secretaries of all Sevayat Nijogs (servitor bodies) of the 12th-century shrine, requesting their opinions on the Digha temple controversy, underscores the SJTA's desire to engage the broader community of servitors in the resolution of the issue. By soliciting feedback from these influential stakeholders, the SJTA seeks to ensure that any decisions made regarding the Digha temple controversy reflect the collective will and sentiments of the servitor community. The fact that Ramkrushna Dasmohapatra, the secretary of the Daitapati Nijog and the individual at the center of the controversy, has also been summoned to appear before the SJTA further emphasizes the seriousness with which the administration is treating the matter. The SJTA's actions demonstrate a commitment to upholding the integrity of the Puri Jagannath Temple and safeguarding its reputation from any potential damage arising from the allegations surrounding the Digha temple. Furthermore, the involvement of Gajapati Maharaja Dibya Singha Deb of Puri, who is the Chairman of the Shree Jagannath Temple Managing Committee, adds significant weight to the issue. His assurance that appropriate steps would be taken regarding the use of the term 'Dham' by the West Bengal government reflects the gravity with which the highest authority of the temple views the matter. The Gajapati Maharaja's response to a request by Padma awardee sand sculptor Sudarsan Pattnaik, who urged him to protect the dignity of the Jagannath Dham, underscores the widespread concern among devotees regarding the potential erosion of the temple's prestige and sanctity.
Sudarsan Pattnaik's statement, emphasizing the deep hurt caused to millions of Lord Jagannath's devotees by the West Bengal Chief Minister's actions, highlights the emotional dimension of the controversy. His assertion that according to sacred scriptures (Shastras), there is only one organized Jagannath Dham, and it is in Puri, reflects a fundamental belief in the uniqueness and exclusivity of the site. Pattnaik's warning that using this revered title for any other location could cause religious confusion and goes against the long-standing spiritual traditions and cultural heritage of Hinduism underscores the potential for the controversy to have far-reaching consequences. The reported attendance of around 56 other servitors from the Puri temple at the consecration ceremony at the Digha temple further complicates the situation. Their presence raises questions about the extent to which the Digha temple has gained acceptance or legitimacy within the Puri temple community. It also highlights the potential for differing perspectives and loyalties among the servitors, some of whom may have seen the Digha temple as a genuine effort to promote the worship of Lord Jagannath, while others may have viewed it as a sacrilegious attempt to replicate the sacredness of Puri. The entire episode underscores the intricate interplay of religious beliefs, cultural sensitivities, and political considerations in shaping inter-state relations and the management of religious institutions in India. The resolution of the controversy will require careful diplomacy, sensitivity to religious sentiments, and a commitment to upholding the integrity of religious traditions and cultural heritage.
Source: Puri Jagannath administration begins probe into alleged use of sacred wood in Digha temple