Surjagarh Yatra: Tribal Pilgrimage, Sacred Traditions and Mining Struggles in Vidarbha

thenewsdirt
Sep 17
7 min read

Every January, the forested hills of Gadchiroli district in Vidarbha transform into a sacred amphitheatre where thousands of tribal devotees gather for one of the region's most significant religious pilgrimages.

The Surjagarh Yatra, held annually in the first week of January, brings together approximately 15,000 Adivasi pilgrims from 70 villages across the Bhamragad and Etapalli talukas, all converging to pay homage to their revered deity, Thakur Deo, atop the treacherous peaks of the Surjagarh mountain range.

The yatra represents far more than a religious ceremony. It embodies the spiritual essence of the Madia Gond tribal community, their connection to the land, and their resistance against external forces threatening their sacred sites.

This ancient pilgrimage has gained renewed prominence in recent years as it occurs against the backdrop of contentious iron ore mining operations that have divided communities and attracted national attention to the plight of indigenous peoples in central India.

Sacred Mountains and Dangerous Ascents

The Surjagarh mountain range consists of four nearly vertical peaks that rise dramatically from the surrounding forest landscape, located approximately 15 kilometres from Etapalli village.

The name Surjagarh translates to "fort of the sun," derived from a stone fort constructed on one of the mountain peaks by the legendary freedom fighter Baburao Shedmake, who used it as a stronghold against British forces during the 1857 rebellion.

The pilgrimage centres around the belief that Bada Deo, the greatest god in the Gond pantheon, resides atop these sacred mountains. The treacherous 3-kilometre ascent involves navigating a narrow pagdandi or trail carved into the steep mountainside, where one misstep could result in a fatal fall into the valley below.

The path lacks proper stairs or safety measures, making the climb extremely hazardous, particularly given that pilgrims often carry goats on their shoulders for ritual sacrifice.

According to tribal tradition, women are strictly prohibited from climbing the mountains, as the deity is believed to be so powerful that only men can approach his abode.

Hundreds of women, children, and elderly community members wait at the base of the mountains, creating a vibrant atmosphere of dancing, singing, and communal celebration while the men undertake their perilous spiritual journey.

Centuries-Old Rituals and Community Bonds

The organisational structure of the yatra reflects the deep-rooted democratic traditions of tribal society. The Surjagad Ilaka Traditional Gotul Samiti Devasthan serves as the primary organising committee, coordinating the massive logistical undertaking that brings together participants from across the region.

This traditional authority system demonstrates how indigenous governance structures continue to function alongside modern administrative frameworks.

At the heart of the ceremony stands Samru Durva from Kornar village, whose family has served as the chief priest for the Surjagarh region for four generations. The significance of his role extends beyond the yatra itself, as he conducts pujas for the well-being of people living in 72 villages within the Surjagarh cluster.

The hereditary nature of this position underscores the continuity of tribal traditions and the transmission of sacred knowledge through family lineages.

The ritual elements of the yatra reveal the complex spiritual worldview of the Gond community. The ceremony begins with traditional pujas offered at the base of the mountain, where the organising committee sacrifices six goats and chickens to appease Thakur Deo.

Individual families also bring their own offerings, continuing age-old practices of animal sacrifice that serve both spiritual and communal functions. The blood spilt during these ceremonies is believed to ensure divine protection for the participants and their communities throughout the coming year.

The participation of C60 commandos, elite security forces deployed in the region to combat left-wing extremism, adds a unique dimension to the event. These personnel offer their own goats to Thakur Deo, seeking divine intervention and protection during their dangerous operations in the forests.

Their presence highlights how the yatra transcends ethnic boundaries, drawing participants from various segments of society who recognise the spiritual significance of the sacred site.

The timing of the Surjagarh Yatra carries multiple layers of meaning within the tribal calendar. Various sources provide different explanations for why the pilgrimage occurs specifically between January 4-6. According to Chief Priest Durva, the dates commemorate the registration of the Thakur Deo temple on January 5, making the yatra an anniversary celebration of formal recognition.

However, other interpretations suggest the timing corresponds to the third day of the full moon in the first week of January, aligning the ceremony with lunar cycles that have guided tribal activities for centuries.

The yatra serves as a crucial mechanism for cultural transmission and community bonding. Folk traditions describe how Thakur Deo manifests as a gigantic bear that challenges intruders in the forest, ultimately revealing himself as a divine protector of the land and its inhabitants. These stories, passed down through generations via songs, dances, and oral narratives, reinforce the spiritual connection between the tribal communities and their natural environment.

The pilgrimage also functions as an annual gathering where scattered villages reaffirm their collective identity and shared values.

Traditional dances like Rela and Dhol come alive during the festivities, accompanied by indigenous musical instruments and storytelling sessions that preserve cultural knowledge. The celebration creates opportunities for young people to connect with their heritage while providing a platform for community leaders to discuss common concerns and coordinate collective action.

Mining Conflicts and Environmental Degradation

The contemporary context of the Surjagarh Yatra has been dramatically altered by the presence of iron ore mining operations in the region.

Lloyd Steel Industries, a Mumbai-based company, received government clearances in 2007 to begin extracting iron ore from the Surjagarh hills under a 50-year mining lease covering 348.09 hectares.

The deposits are considered substantial enough to meet India's iron requirements for the next 120 years, making the site strategically valuable for national industrial development.

However, mining activities have created deep divisions within tribal communities and sparked prolonged resistance movements.

Local Adivasis argue that the extraction operations violate their fundamental beliefs about Mother Earth and threaten the sacred nature of Thakur Deo's abode. The intensification of mining has resulted in environmental degradation that directly impacts their traditional livelihoods, including contaminated water sources and the destruction of forest ecosystems that provide food, medicine, and materials for daily survival.

The conflict has taken on violent dimensions at various points. In 2013, Naxalite groups killed several Lloyd Steel officials to protest the mining operations, leading to increased militarisation of the region.

In December 2016, suspected Maoists torched approximately 80 mining trucks, demonstrating the ongoing tensions surrounding the project.

The government has responded by deploying additional paramilitary forces, creating a heavily securitised environment that affects the normal conduct of the yatra.

Tribal leaders have consistently opposed the mining expansion, organising protests and passing resolutions demanding the cancellation of all mining leases in the region.

In December 2016, representatives from 70 villages gathered at Surjagarh to formally oppose the project, invoking provisions of the Forest Rights Act 2006 and the Panchayats Extension to Scheduled Areas Act to protect their constitutional rights over traditional territories.

Contemporary Challenges and Adaptations

Recent years have witnessed efforts by local authorities and social organisations to modernise certain aspects of the yatra while preserving its essential character.

The Gadchiroli police have introduced community engagement programmes during the pilgrimage, distributing essential items and sports equipment to villagers while conducting security operations.

Drone surveillance has been implemented to monitor forest areas surrounding the sacred site, reflecting the complex security environment in which the yatra now occurs.

The 2023 yatra took place amid heightened tensions over mining expansion plans that would affect approximately 40 villages in the region. Tribal participants used the gathering as an opportunity to reaffirm their commitment to protecting jal, jungle, and jameen (water, forest, and land) from external exploitation. The ceremony has thus evolved into a platform for political expression and collective resistance, demonstrating how traditional religious practices can adapt to address contemporary challenges.

Environmental concerns have also influenced recent iterations of the yatra. Local organising committees have implemented measures to reduce alcohol consumption and ban harmful substances like tobacco and gutka from the sacred site. These initiatives reflect efforts to align traditional practices with modern health awareness while maintaining the spiritual integrity of the ceremony.

The role of women in the yatra has begun to evolve, despite traditional restrictions on their participation in the mountain climb. Women's collectives have formed advocacy groups that participate in the broader political dimensions of the pilgrimage, using their collective voice to support mining resistance and assert their rights within tribal decision-making processes.

The future of the Surjagarh Yatra remains closely tied to broader questions about tribal rights, environmental protection, and development policy in central India.

The pilgrimage represents a living embodiment of indigenous spiritual traditions that have survived centuries of external pressure, from colonial administration to contemporary industrial expansion.

For the thousands of devotees who undertake this dangerous annual journey, the yatra serves as an essential affirmation of their cultural identity and spiritual beliefs.

The ceremony provides continuity with ancestral traditions while offering a platform for addressing contemporary challenges facing tribal communities in Vidarbha.

Whether future generations will be able to maintain this sacred tradition depends largely on the resolution of ongoing conflicts over land rights, environmental protection, and the role of indigenous peoples in India's development trajectory.

The Surjagarh Yatra stands as a powerful testament to the resilience of tribal communities and their determination to preserve sacred traditions despite overwhelming pressures for change.

As the ceremony continues to evolve in response to modern circumstances, it remains a vital expression of the spiritual and cultural heritage that defines the Adivasi communities of Gadchiroli district.