01-05-2025
Opinion Jagannath temple in West Bengal is TMC's response to BJP's Hindutva
The construction and inauguration of the Jagannath Temple in West Bengal's Digha transcends a mere religious ceremony. It marks a significant political manoeuvre, weaving together threads of regional identity, cultural assertion, and electoral strategy. Situated on the coast, overlooking the Bay of Bengal, this temple, a replica of the iconic Jagannath Temple in Puri, Odisha, carries a weight far beyond its architectural grandeur. It serves as a potent symbol within the complex political landscape of West Bengal, particularly in the context of its relationship with its neighbouring states and the broader national narrative. To fully understand the significance of choosing the Jagannath cult as an alternative to the attempted unifying cult of Ram, it is crucial to understand the politico-religious background of the move.
There is a broad consensus that the origin of Jagannath is connected to the Sabara tribe. The early form of Jagannath is believed to have been a wooden log, reflecting tribal forms of worship. This connection is supported by the continued involvement of the Daitapati servitors (who have tribal origins) in the rituals of the Jagannath Temple, especially during the Navakalevara (the ritualistic renewal of the deities' wooden forms). The development of the Jagannath cult is a classic anthropological example of the universalisation of a little tradition.
Such a bottom-up move of the cult involves a degree of syncretism with various major religious traditions. Saivism, Saktism, Vaishnavism, Jainism and Buddhism have been assimilated into this cult. It was also deeply influenced by the Bengal-origin Chaitanya's Bhakti movement. Chaitanya Mahaprabhu's relationship with Lord Jagannath was a transformative one, marked by intense devotion, ecstatic expression, and profound philosophical insights. He revitalised the Jagannath cult, emphasising its devotional aspects and making it more accessible to people from all walks of life. His legacy continues to shape the spiritual and cultural landscape of Odisha and beyond. Furthermore, the cult of Jagannath received significant patronage from various royal dynasties, including the Ganga dynasty. The construction of the magnificent Jagannath Temple in Puri in the 12th century by King Anantavarman Chodaganga Deva solidified Jagannath's stature as a major deity.
This all-encompassing nature of religious tradition has a deeper cultural significance. Jagannath is not merely a deity but the cornerstone of Odia cultural identity. He is considered the state deity, and the Jagannath Temple is the epicentre of Odisha's religious, social, and cultural life. The cult of Jagannath profoundly shapes Odia art, architecture, literature, and performing arts. The most conspicuous manifestation is to be found in the dance form Odissi, Pattachitra, and literature, including the works of the Pancha Sakha (five poet-saints of Odisha).
Clearly, the Jagannath cult, particularly through the influence of Shri Chaitanya, has significantly impacted Bengali tradition. Chaitanya's emphasis on kirtan and bhakti became deeply ingrained in Bengali religious practices. The Ratha Yatra is celebrated with great enthusiasm in Bengal, and many Bengali devotional songs and art forms are inspired by Jagannath and the philosophy of Gaudiya Vaishnavism. The cult is significantly institutionalised with the rapid development of ISKCON. Apart from that, Puri has been a staple visit for many Bengali families, part of the 'Di-Pu-Da', namely Digha, Puri and Darjeeling. The spread of the Jagannath cult — from savouring sweet Gaja to the logo of Jagannath's face printed on t-shirts and car windshields — has been powerful. In Bengal, it is much older and organic than the later cultural iconisation of Ram and the angry Hanuman face that the Hindutva fold has been trying to install in Bengal.
The choice of Jagannath, a deity deeply revered in Odisha and with a growing following in West Bengal, is therefore strategic. It taps into the shared cultural heritage of the two states, a heritage often overshadowed by political rivalries. The building of the temple is a clear attempt to forge a cultural bridge, appealing to the significant Odia-speaking population residing in the southern districts of West Bengal, as well as the Bengali population who have a deep reverence for Lord Jagannath. It's a move that aims to cultivate a sense of shared belonging and foster a regional identity that transcends state borders.
Politically, this needs to be seen as a counter-narrative to the rising tide of nationalistic Hindutva in West Bengal that peaks around Ram Navami. While the BJP has sought to consolidate Hindu votes under a pan-India umbrella, Mamata Banerjee 's Trinamool Congress (TMC) is strategically emphasising regional deities and cultural symbols, thus asserting a distinct Bengali Hindu identity. This approach allows the TMC to engage with the Hindu electorate while simultaneously distancing itself from the BJP's brand of Hindutva.
The state BJP, as it appears, didn't have much strong response to this. They criticised the involvement of Firhad Hakim, chairperson of the WBHIDCO (West Bengal Housing Infrastructure Development Corporation), in the construction of the temple, due to his religious identity. However, as this didn't offer much political gain, the Leader of the Opposition, Subhendu Adhikari, whose district is housing the Jagannath Temple, announced a Sanatani assemblage on the same date. This is a desperate attempt by the Opposition in Bengal to capture public attention amidst the grandeur of the temple's inauguration.
Just ahead of the assembly elections, and amidst the BJP's intensive projection of TMC as a 'Muslim appeaser', the construction of the Jagannath temple is a well-thought-out response. It's a political statement, a cultural symbol, and a strategic manoeuvre designed to consolidate political power and cultivate a distinct regional identity.
