The essence of Kharchi Puja lies in the worship of the Chaturdasha Devata, or fourteen gods, whose temple lies in Old Agartala—just 12 kilometers from the present capital. These deities are considered Kula Devtas, ancestral guardian deities of the Tripuri people and their erstwhile royal dynasty. While the origins of the Chaturdasha Devata are shrouded in legend, their worship is as old as the kingdom itself. Historical accounts in the royal chronicle Rajmala trace this tradition to divine intervention and royal penance.
According to the Rajmala, the tale begins with the tyrant King Tripur, who forbade all divine worship and equated himself with God. His arrogance led the people to seek refuge in Lord Shiva, who, in a fierce form, descended to end Tripur’s reign, earning the title Tripurari. In the ensuing chaos, Queen Hiravati, at the behest of Lord Shiva, restored the worship of the fourteen gods. She was promised a son—Trilochan, also known as Sibrai Raja—who would be the greatest king of Tripura. From this divine boon, the tradition of Kharchi Puja was revived and institutionalized.
Another popular legend speaks of the distressed Queen Hiravati discovering the fourteen deities hiding in a banyan tree, chased by a demonic buffalo. Her maternal gesture of throwing her risa (a traditional cloth) calmed the beast. In return, the gods instructed her to establish their worship for the wellbeing of her kingdom. These tales, reflect a deep philosophy: that kingship and governance must rest on humility before the divine and devotion to dharma.
The fourteen deities revered—include Subrai Raja (Shiva), Sangrongma (Parvati), Habung Bubagra (Earth), Twibuk Bubagra (Water), and others representing life, fertility, wealth, fire, air, and sky. Their dual identity—as janajatiya gods and classical Hindu deities—mirrors the syncretic spiritual worldview of the Tripuri people. Interestingly, the central figure during the Puja is Burasa, a fierce form of Shiva or Mahakal, placed between the seven deities on each side. Though the festival focuses on fourteen gods, the presence of Burasa makes the worship symbolically fifteen-fold.
Kharchi Puja begins on the eighth lunar day of the month of Ashadha (June-July) and continues for seven days. On the first day, the idols—half-bust figures made of alloy, except for Shiva’s silver idol—are ceremoniously taken to the Saidra River for a ritual bath. Carried by the Narans, dressed in traditional attire, the idols are treated with the utmost reverence, symbolizing a maternal bond. After their return to the sanctum, elaborate rituals begin. Goat sacrifices are offered—first by state officials and then by the public—as a mark of collective welfare and individual devotion. Offerings of sweets, fruits, and pigeons accompany prayers for peace, prosperity, and protection.
The priestly order of the temple is a structured and sacred lineage. The chief priest is called Chontai, assisted by Narans, Deorai, and Galim. These priests, drawn exclusively from the Chontai caste, maintain spiritual austerity and temple traditions. While earlier chosen by the head priest, today they are nominated by the state, ensuring the continuity of this heritage within a modern administrative framework.
What makes Kharchi Puja extraordinary is not just its deep religious significance but its ability to bring together people of diverse backgrounds. Though rooted in Tripuri tribal culture, the festival has evolved into a state celebration. Today, lakhs of devotees—irrespective of caste, community, or creed—gather to participate in the rituals and the vibrant fair that accompanies it. The first day is marked as a public holiday in Tripura, and every evening is adorned with cultural programs where artists from various communities, both tribal and non-tribal, perform in unison.
Philosophically, Kharchi Puja embodies a monotheistic vision through polytheistic symbolism. Subrai Raja—Tripuri people’s Lord Shiva—is seen as the supreme divine force, encompassing creation, sustenance, and destruction. The other gods are not separate entities but manifestations of His energy in various elements of nature—earth, water, fire, sky, crops, and life itself. For the Tripuri people, God is not apart from creation but inherent in it. Thus, their worship is not of idols alone, but of the very forces that sustain life.
Outside the Kharchi Puja week, only three deities—Shiva, Sangrongma, and Habung Bubagra—are worshipped, representing the Hindu trinity of Brahma, Vishnu, and Mahesh. Other rituals, like Lampra Puja and the highly sacred Ker Puja, continue this veneration in different forms. While Kharchi is festive and inclusive, Ker Puja is solemn and strict, marked by silence and spiritual discipline, held fourteen days after Kharchi at the royal palace and in Tripuri villages.
Today, the presence of the fourteen gods is not limited to temples or palaces. Their combined images grace the households of common Tripuris, reaffirming the gods’ enduring role in everyday life. This deeply personal and collective devotion speaks to the spiritual resilience of a community that, despite the march of time, has held onto its divine heritage with reverence.
Kharchi Puja, thus, is more than a festival—it is the spiritual heartbeat of Tripura. It bridges history, royalty and commoners, tribal and mainstream, ritual and philosophy. In every prayer chanted, every idol bathed, every goat sacrificed, and every song performed, echoes the story of a people who found their divinity in nature, their identity in tradition, and their unity in devotion.
