Faith Meets Controversy in the East
What began as the inauguration of a new Jagannath temple in Digha, West Bengal, has spiraled into an intense inter-state controversy that now threatens cultural harmony between Odisha and West Bengal. The root of the dispute lies not in the construction of the temple itself—but in the decision to label it ‘Jagannath Dham’, a title traditionally reserved for Puri, one of Hinduism’s four sacred dhams.
This move has not only offended religious sentiments but has also sparked suspicions of a larger political agenda. As tensions escalate, a parallel trend calling to “Boycott Puri” has emerged online, further inflaming emotions and raising concerns over digital manipulation, cultural appropriation, and the sanctity of heritage.
The Flashpoint: Digha’s New Temple and the Dham Debate
The Digha temple controversy erupted when the newly inaugurated temple in West Bengal was publicly promoted as ‘Jagannath Dham’, a term spiritually and historically associated only with Puri in Odisha. The reverence for Puri’s Jagannath Temple is deeply embedded in India’s religious fabric, with its unique rituals like Nabakalebara, its ancient spiritual significance, and its role as one of the Char Dhams—alongside Badrinath, Rameswaram, and Dwarka.
Many in Odisha perceived the move as a deliberate attempt to appropriate religious heritage, triggering strong backlash. The controversy deepened when reports surfaced that sacred wood traditionally used in Puri’s deities—central to the once-in-a-generation Nabakalebara ceremony—was allegedly used in Digha. These claims, now under investigation, have heightened religious sensitivity.
Mamata Banerjee’s Comments: Appeasement or Assertion?
West Bengal Chief Minister Mamata Banerjee, breaking her silence on the matter, attempted to downplay the outrage. Comparing the Digha temple to the existence of temples for Kali, Shiva, and other deities across India, she asked, “Why is there so much anger on this issue?”
However, her reference to Puri’s sacred temple merely as ‘a temple’, while elevating Digha to the status of a ‘Dham’, did not go unnoticed. Critics argue this semantic shift reflects more than ignorance—it suggests a calculated political repositioning. Jagannath culture researcher Prafulla Rath accused the CM of attempting to rebrand herself within Hindu narratives, especially amid long-standing allegations of minority appeasement.
According to Rath, Mamata’s outreach toward Hindu iconography—through ISKCON’s involvement and the temple’s prominence—is a thinly veiled move to regain ground lost to the BJP in identity politics.
BJP’s Counterattack: “Dham is Sacred, Not Political”
The BJP, seizing the controversy, accused Banerjee of exploiting religious symbolism for political gain. Surath Biswal, a senior BJP leader from Odisha, questioned West Bengal’s intentions, stating, “They’re free to build a temple. But calling it Jagannath Dham and suggesting it shares Puri’s divine legitimacy is misleading and inflammatory.”
He also claimed that the West Bengal government’s track record of religious restrictions during Hindu festivals belies its sudden enthusiasm for temple-building, suggesting a “tactical Hindutva pivot” that lacks sincerity. The BJP further emphasized that no regional temple should seek to replicate Puri’s sacred traditions or lineage—a sentiment echoed by many religious scholars.
The Rise of the “Boycott Puri” Campaign: Coincidence or Conspiracy?
Just as public discourse intensified, a new front in the controversy emerged—a social media campaign urging people to ‘Boycott Puri’. The campaign questions Puri’s exclusivity as a pilgrimage site and promotes Digha as an alternative. Though it appears spontaneous, many believe this trend is part of a coordinated disinformation campaign originating from vested interests in West Bengal.
Analysts suggest that the campaign may be designed to:
· Undermine Puri’s religious primacy,
· Divert tourism traffic from Odisha to West Bengal, and
· Stoke inter-state tension for political mileage.
This has led Odisha officials and civil society groups to raise alarms about the role of digital propaganda and ideological manipulation, warning of its potential to cause long-lasting cultural rifts.
Odisha’s Response: Legal, Cultural, and Ethical Boundaries
In response, the Odisha government has initiated investigations into:
· The use of sacred wood in Digha’s deities,
· Alleged misappropriation of Jagannath traditions, and
· Potential violations of cultural rights and intellectual heritage.
Legal experts and priests from the Puri temple administration have emphasized that rituals such as Nabakalebara are not just religious acts—they are constitutionally protected cultural practices unique to Odisha. Unauthorized replication or distortion may not only offend but also breach national laws concerning heritage protection.
Meanwhile, Jagannath Sena convenor Priyadarshan Patnaik reassured devotees, stating, “There are thousands of Jagannath temples, but Dham is one and only in Puri. A duplicate cannot replace the original.”
Dham Is More Than Geography—It Is Identity
The Digha temple row is no longer just about nomenclature—it is a proxy battle over cultural identity, religious authenticity, and political symbolism. While India remains home to countless temples and traditions, certain sanctuaries—like Puri—carry irreplaceable spiritual weight.
Attempting to equate or supplant such places, even symbolically, risks rupturing a delicate web of faith and history. At its heart, this controversy raises a critical question: Should cultural heritage be commodified for political optics?
In the race for power and symbolism, states must tread carefully. Puri is not merely a location—it is a spiritual epicenter, a cultural cornerstone, and a collective memory that transcends state boundaries. Undermining it, even unintentionally, undermines the very ethos of unity in diversity that defines India’s soul.
(With agency inputs)
