JATAR DEUL

 

Jatar Deul, a Orissa Style masonry temple located at the gateway of famous Sundarban, Raidhigi under South 24 Parganas district of West Bengal is an ASI declared heritage structure. Today the temple is connected with nice bituminous road and within a decorated garden but a century back; the same place was infested with ferocious animals, reptiles and insects.

The South 24 Parganas is boasts of several archaeological remains that have been lying scattered in different places. Out of which Jatar Deul remained always been a place of interest for people studying ancient civilization. It is to be noted that Kankandighi and Jata at Raidighi police station in South 24 Parganas had been rich in archaeological remains. In the village of West Jata, there exists the ancient and lofty Jatar Deul temple.

During the river route survey of lower Ganga by English surveyor Renel (1764-77) first glimpsed this structure within a dense forest . During the colonial drive of deforestation and reclamation of Sundarban land and resident lease-holders, land–owners located the Jatar Deul in a deplorable condition. The 1868 Asiatic Society Journal (December) contained the first photograph of the structure snapped by Swainho- an Englishman, who also orated the structure to be of Buddhist origin.

The historical significance of Jatar deul was first highlighted by Mr. Kalidas Dutta in 1930. Kalidas Dutta’s intensive surveys highlighted a wealth of archaeological evidence in brick remains preserved in mounds; temple ruins stone and bronze images of Buddhist, Jain and Brahmanical deities. “Regarding its present name of Jatar deul two legends are prevailing ” as Mr. Kalidas Dutta writes “ …One is that this tract was frequented by a tiger which had a jata, or a clotted fur. The second one which is referred to in the List of Ancient Monuments in Presidency Divisionis that the tower held a Siva image known as ‘Jatadhari’ " Mr. Kalidas Dutta continues “ The only historical evidence that we know of is a copper –plate said to have been discovered at the site and referred to in the List of Ancient Monuments , Page-3 as follows – “The deputy collector of Diamond Harbour reported in 1875 that a copper plate discover in a place a little to the north of Jatar Deul fixes the date of the erection of this temple by Raja Jayanta Chandra Chandra in the year 897 of the Bengali Sak era corresponding to A. D.975. The copper plate was discovered at the clearing of the jungle by the grantee Durga Prasad Choudhury.”  The inscription is in Sanskrit and the date as usual was given in an enigma with the name of the founder. Unfortunately no trace is now available to this copper plate nor does the name of King Jayanta Chandra occur in any other known inscription or any other record.”

But modern research showed a continual presence of a dynasty - Chandra (Minor independent kingdoms during the Pala Period) who had ruled in south-eastern Bengal (Vanga & Samata) for about a century and a half from the beginning of 10th century AD. Discovery of quite a few copper plates of the rulers of this dynasty now affords the reconstruction of a connected history of this Dynasty and the history of the South Eastern part of Bengal is now clearer than 50/60 years ago, when only the name of one of its rulers (Srichandra) is known. The epigraphic records now provide clear evidence of a continuous rule of this dynesty for five generations in Vanga and Samatata when the Palas were ruling in Northern and Western part of Bengal and Bihar. The separate political entity of south eastern Part of Bengal under the the Chandras is now firmly established in the history of Ancient Bengal.

Lama Taranatha, The Tibetan Historian, gives prominence, in the history of Buddhism to a long line of kings ruling in Bengal, whose names end in –Chandra and who are specifically referred to as belonging to the Chandra Dynasty. In fact, this is the only dynasty in Bengal, before the Palas to which he has referred in his book. There is no room for doubt of human settlement in the Sundarbans in the early and in the medieval historic periods. It is now widely accepted among the Historians and Archaeologists. The region exhibits an evidence of early settlement in some of its parts. Several political upheavals coupled with natural calamities changed the direction of historical courses in many occasions.

The tower bears a striking resemblance to a similar tower on the South bank of the Ajay River near kenduli, which is known as Ichhai Ghosher Deul. This Ichhai Ghosh is said to have lived at the time of Devpala, the son and successor of king Dharmapala and the Jatar Deul may possibly be ascribed to that age. Earlier evidences show that the Pala rulers Gopala and Devapala conquered a vast portion of Lower Bengal including the territories of the districts under consideration. The Monghyr copper plate inscription of Devpala mentioned that Gopala conquered the earth as far as the sea. Another important territorial division of Ancient Bengal was Vyaghratatimandala. The Khalimpur and Nalanda copper plate inscription mentioned the region of Vyaghratatimandala under pala ruler. This Vyaghratatimandala has been identified as a part of costal Bengal including the present district of South 24  Parganas (Ancient Samatata).

The district of South 24 Pargans as a centre of Buddhism first mentioned in Dakarnava Tantra where it mentioned a pithas like Radha, Dhikkari, Vanlara and Harikela. The Rakshaskhali copper plate inscription mentioned a Buddhist Vihara which situated outside of the village Vahamita (?) called Ratnatraya Mahavihara. The recent archaeological discoveries in lower West Bengal and Bangladesh are firmly indicating that once a rich Buddhist culture prevailed in this locality.

Sincere efforts on the part of the famed researcher and son of the soil Kalidas Dutta and extensive support of A.S.I have helped in renovating the Jater Deul soon after the deforestation of its adjacent areas. Though these efforts have helped in conservation of the temple, its artistic structures and constructional patterns have been largely affected. It however should be remembered that during the first decades of the previous century not much could be done for conservation of archaeological relics in a hostile land like the Sundarbans.

The tradition of local scholastic pursuit of Kalidas Dutta is well continued; another son of the soil Mr. Debishankar Middya establishes a relation between this monument and Ichai Ghosher Deul (Ichai Ghosh a character of Dharma Mangal Kavya) but, unlike Dutta situates it in the late eleventh/early twelfth century CE. He identifies an Iswar Ghosh mentioned in the Ramgunj copper-plate of the eleventh century CE with Ichai Ghosh. Iswar Ghosh is purporated to have established a second capital in Dhekkari. Mr. Mirdha argues for its location in lower Bengal and considers the confluence of Jatoda and Thakuran Rivers to the north of Jata to be the site of Dhekkari. The Deul, according to Mr. Middha , was constructed in the late eleventh century CE, dedicated to the god Sankara or Shiva. With the enthusiasm of local scholars ultimately ASI conducted archaeological exploration and partial parts of the other portions of the enclave came in the view.

Since Kalidas Datta’s writings in the 1930s, Jatar Deul has emerged as the pivot of cultural pride of local scholars who ascribe different religious affiliations to the tower, despite the fact that no image of worship was found at the time of its recovery in the late 19th century. A common perception is that the tower is in the form of a linga (phallus) and a garbhagriha sanctum housing the idol is in the form of a Yoni (Womb).These, together with lotus motifs present on the exterior wall, are interpreted as evidence of linga worship-an intrinsic part of Saivism-practice by those belonging to the trantric creed.

Linga worship in lower Bengal which saw its most classic manifestation in the Jatar Deul.  Mr Sanjoy Ghosh’s (Local Scholar) writings draw rather unconventional practices of a local nathajogi community and the towers construction. The Nathajoc community, who have adopted the title of Debnath, practice Linga worship. Mr. Sanjoy Ghosh links linga worship with tantricism and argues that the duel in the shape of a linga was constructed by a community practicing Tantric Buddhism in Bengal in the eighth century. This community later transformed into the nath community. The prevalence of linga worship in the region is not doubted. However, its association with the Jatar Deul on the basis of its supposed architectural resemblance to the Linga, as Mr. Ghose argues, is not tenable.

The single commonality that emerges from these writings is the agreement that, architecturally, Jatar Deul belongs to the Orissan school of architecture. They reflect the voices local/grass-root scholars of the Sundarbans and south 24 parganas who consist of school Teachers, individuals working in the capacity of governmental employees, and self-employed individuals engaged in a passionate pursuit of past glories of the region.

As historian, Bishnupriya Basak well observes, “We see that since Mr. Kalidas Dutta’s initial scholarship, over the past several decades, a large collection of knowledge has grown among these individuals who are neither residents of the village, nor professing any religious affiliation to the either Shaiva, Tantrik, Buddhist or Jain religions. They claim that they make to lay stake to Jatar Deul stem from intellectual deliberations only.”

Setting aside all this institutional scientific exploration and individual scholastic approach Jatar Deul stood mesmerized its viewers and it stood as it is since 11th Century (as per erected ASI Board). Even if your interest is not exploration of ancient heritage or study of masonry structure you can very well feel the impact of this brick made cylindrical structure.

It emblems- a large number of Bengal aboriginal inhabitants at the gateway of modern mangrove patch of Indian Sundarban, an advance society so far construction technology, commercial resources were concerned, probably a shore-temple within a populace harbour- thriving with sea-trade - then, probably an unprecedented natural calamity, change in land mass and water ways, civilization erased out, mangrove extends its area, oblivion of an original heritage.

Several centuries passed by, the river routing survey of the colonial ruler re-explored it, afterwards the reclamation drive of forest land lead to its re-emergence; today it is an ISI protected heritage structure in independent India.

Jatar Deul clearly throws the challenge to its viewers- are you truly aware of the history of your country?

 

 Research: Santanu Roy and Abhijyan Basu.

 Photography : Tathagata Sen & Santanu Roy

 Sources :

         1.    Antiquities of Khari, Varendra Research Society's Monograph No.3 Rajsahi, Varendra                             Research Sociity, by Kalidas Dutta.

         2.    The History of Bengal By Ramesh Chandra Majumder. Dhaka.

3.    Dynestic History of Bengal by Abdul Momin Chowdhury.

              Chandra Dynasty by A.M. Choudhury. Asiatic Society of Bangladesh.

4.    Pierre-Yves Manguin ;  A Mani ; Geoff Wade (2011) . Early Interactions between South East Asia : Reflections of cross cultural exchange. Institute of South Asian Studies.                     

5.    Nagendra Kr. Singh . Encyclopedia of Bangladesh.

6.    The journey of Kalidas Dutta and the construction of Regional history in pre and post independent Bengal, India. By Bishnupriya Basak.

7.    The dynamics of heritage- making at an archaeological site in South 24
Parganas, Bengal, India. By Bishnupriya Basak.

8.     Ancient History of Bengal : http://dspace.wbpublibnet.gov.in:8080/jspui/ http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/13287/10/Chapter%20VI-VII_199-237p.pdf

9.    Jatar Deul : Sanskritik Nritattva-er-drishtikon theke ( Jatar Deul : From the Perspective of cultural anthropology) Vivekbarta.

10.  Jatar Deul-er –Itibrittya (Chronicles of Jatar Deul) by Debisankar Middha, Raidighi :Jatar Deul Sanskriti Sangha.

11.  Dakshin Chabbish Parganar Bisrto Adhya and Dakshin Chabbish Parganar  Purakatha by Krishnakali Mondol.https://archive.org/details/in.ernet.dli.2015.265432 

12. Sundarboner Moni Abobahika by Nirmalendu Mukhopadhya

13.  Jatar Deul ek Ananya Sthapatya Kirti By Dilip Ghosh.Suchetana.

14.  Journal of ancient Indian History, Some epighaphical Records of the Mediaeval period from Eastern India, Journal of Ancient Indian History and       Epighaphical discoveries in East Pakisthan By Dinesh Ch. Sarkar.

15.  New Light on the History of Ancient South-East Bengal, by Shariful Islam    Asiatic Society of Bangladesh, Dakha

16. Sundarbaner Saktipith : Chatrobhog By Debishankar Middya.

17. The Temple of Pashim Jata (South 24 parganas, West Bengal.) Sarmila Saha ,Dipartment

       of Historty, Calcutta girls College (Pratna Samisha,2011,ASI)Pratna Samiksha 11 Sharmila Saha.pdf