The narrative regarding an “Aryan vs. Non-Aryan” divide is entirely baseless. India’s Janjaati (tribal) society has been interconnected with the rest of Indian society for centuries—indeed, for ages. The Shri Jagannath Temple stands as a vital testament to this bond. The presiding deity of Purushottam Dham—one of the four sacred Dhams—is Lord Jagannath; the participation of tribal communities in His iconography, worship rituals, and service traditions demonstrates the profound connection that Lord Jagannath, Balabhadra, Subhadra, and Sudarshan share with tribal customs.
The deity worshipped today by the entire Hindu community remains inextricably linked to this tribal culture.
According to the Skanda Purana, the ‘Daitapatis’—the principal servitors of Shri Jagannath—are considered descendants of the tribal chieftain Vishvavasu (of the Shabar tribe). It is said that Vishvavasu worshipped Lord Vishnu in the form of ‘Nilamadhav’ within the caves of the Nilagiri hills. In a previous life, this very Vishvavasu was ‘Jara Shabar,’ the hunter who struck Shri Krishna with an arrow. In an even earlier incarnation, Jara Shabar was Angad—the son of Bali—who had received a boon from Shri Ram to avenge his father’s killing in a future life. Thus, the tribal community’s connection to the worship of Vishnu appears to span three Yugas.
A pillar or post is often erected at the places of worship within tribal communities. Similarly, the forms of Lord Jagannath, Balabhadra, Subhadra, and Sudarshan are pillar-like in nature. The figures of Jagannath and Balabhadra, in particular, resemble pillars that possess arms. All four deities are crafted from Daru—sacred wood. The tradition of worshipping wooden forms of deities is also prevalent within tribal societies. These four deities—Jagannath and the others—are regarded as symbols of the Vyakta-Avyakta (manifest-unmanifest) nature of the Divine, a concept discussed by various sages and philosophers regarding the true form of God.
‘Navakalevara’—meaning ‘new body’—is a unique and distinctive ritual within the Jagannath tradition. Approximately every 12 years, the idols of Lord Jagannath, Balabhadra, Subhadra, and Sudarshan are replaced. New idols are carved from sacred wood (Daru), and the old idols are ceremoniously interred underground. The Daitapatis—descendants of the Sabara tribe—bear the responsibility for this entire process, which includes searching for the sacred wood, transporting it to Puri, carving the new idols, performing the Brahma-sthapana (transfer of the divine essence), and the ritual immersion and purification rites of the old idols. They serve these deities with the same devotion and affection one would offer to a family member.
According to the traditions of the Shrimandir (the main temple), the Daitapati community holds the exclusive right to conduct worship from Snana Purnima (the full moon day of the Jyeshtha month) until Ashadha Purnima. They assume the responsibility of serving the Lord starting from Jyeshtha Purnima. Their duties include adorning the Lord in special attire, escorting Him to the Snana Mandapa (bathing pavilion), and bringing Him back to the temple. Once a year, a Maha-Abhisheka (grand ceremonial bath) is performed using water from 108 pitchers; the Daitapatis are responsible for fetching these water pitchers and performing the bathing ritual.
Following the Snana Yatra, the Lord enters a period known as Anasara (or Anasar), lasting approximately 15 days; this is traditionally regarded as a time when the Lord is unwell. During this period, the Daitapati community performs all necessary services, such as administering herbal medicines, changing the Lord’s attire, and providing care and nursing.
Lord Jagannath’s Ratha Yatra is a world-renowned event. On this occasion, the Daitapatis perform all key tasks: adorning the deities and installing them on the chariots, accompanying them, escorting them to the Gundicha Temple, serving them there, and bringing them back to the main temple upon their return. Following the return journey, the Sunavesha ritual—wherein the Lord is adorned with golden ornaments—is also conducted under their supervision. Furthermore, the offerings received between Snana Purnima and Ashadha Purnima are distributed among the members of the Daitapati community. Tribal society has a tradition of communal hunting once a year, known as ‘Vent’. References to the ‘Vent Yatra’ are also found in the traditions associated with Lord Jagannath. This custom is observed during the ‘Kanda Henguda’ festival in the month of Chaitra, with participants carrying bows and arrows. These facts clearly demonstrate that the bond between the Shabar community—in particular—and the tradition of Lord Jagannath is profound and ancient.
Thus, it is evident that tribal society has never been separate from the rest of Hindu society in terms of worship, devotion, culture, and spiritual traditions; rather, it is an integral part of the Indian Sanatan tradition.
— Dr. Laxmikant Das
(The author is no longer among us.)
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