Summary
- The Durga Puja at Prabhu Bari in Agartala, begun in the mid-19th century, is among Tripura’s oldest Vaishnavite traditions and closely tied to the royal Manikya dynasty. Established by Maharaja Ishan Chandra Manikya with his Guru, Prabhu Bipin Bihari Goswami—a saint from the lineage of Nityananda Mahaprabhu—the Puja still reflects regal grandeur. Unique customs include immersing the Prabhu Bari idol before that of the royal Durga Bari, followed by community idols. Rituals strictly follow the Matsya Purana. The revered Shaligram Shila brought by Goswami remains enshrined at Radha Neelkanta Mani Jiu temple. Once funded by royal revenue from Chakla Roshnabad, the festival’s expenses are now borne by the state. Despite waning ties with the royal family, the Puja continues with deep reverence.
Prabhu Bari Durga Puja in Tripura: A 170-Year-Old Royal Tradition
The Durga Puja celebrated at Prabhu Bari, rooted in Vaishnavite traditions, is one of the oldest surviving religious practices in Tripura.
Established in the mid-19th century, this Puja continues to carry the legacy of Tripura’s royal heritage while preserving the essence of Gaudiya Vaishnavism that the Manikya rulers once fervently patronised.
The term Prabhu Bari refers to the residence of the royal spiritual preceptor, the Guru of the Manikya dynasty, which ruled Tripura until the signing of the Instrument of Accession.
For nearly 170 years, this Puja has been regarded with immense reverence by the royal household. In fact, the immersion of the idol here takes place with full state honour, alongside the immersion of the Durga Bari idol of the royal temple.
Traditionally, the immersion begins with the idol of Prabhu Bari, followed by that of Durga Bari, and only after these two proceed do the community and household idols move towards the immersion site. This sequence has remained unchanged over generations.
Historical accounts trace the origin of this Puja back to the reign of Maharaja Ishan Chandra Manikya (1849–1862). The Maharaja arranged a permanent settlement for his Guru, Prabhu Pada Bipin Bihari Goswami, near Laxmi Narayan Bari in Agartala.
Recognising the saint’s wisdom, he also appointed Goswami as the Prime Minister of his court, believing that spiritual guidance was crucial in administering law and justice.
Bipin Bihari Goswami, a revered Vaishnav saint, hailed from the spiritual lineage of Nityananda Mahaprabhu, closely associated with Chaitanya Mahaprabhu—the torchbearer of the Bhakti movement in Bengal. According to Vaishnav belief, this lineage represents the incarnation of Balaram himself.
Bipin Bihari Goswami, a revered Vaishnav saint, hailed from the spiritual lineage of Nityananda Mahaprabhu, closely associated with Chaitanya Mahaprabhu—the torchbearer of the Bhakti movement in Bengal. According to Vaishnav belief, this lineage represents the incarnation of Balaram himself.
Sharing the history, Madhanbanada Goswami, a descendant of the saint, recalled how the bond between Goswami and the Manikya dynasty began with a miraculous event. During one of his religious journeys, Prabhu Bipin Bihari arrived in Agartala and rested under a tree at Laxmi Narayan Bari.
Learning about the grave illness of the prince, he went to the palace and examined the ailing child. He assured the Maharaja that he could heal the prince but sought his consent to certain spiritual practices.
After three days of deep meditation, Goswami blessed the child, who soon recovered, astonishing the court. The prince—later Maharaja Ishan Chandra Manikya—was initiated into Vaishnavism by Goswami through Diksha Grahan.
In gratitude, once he ascended the throne, the king appointed Goswami as Prime Minister.
Though reluctant to accept the position since his family resided in Bengal, Goswami eventually settled in Agartala after the king arranged accommodation for his family near Laxmi Narayan Bari.
Along with them, Goswami brought the revered Shaligram Shila, which was later enshrined at Radha Neelkanta Mani Jiu Debata Mandir.
Under royal orders, an ivory throne resembling the king’s seat was crafted for the Shila. However, when it was found to be shorter in height, another smaller throne was placed beneath it to elevate its stature. The Shila remains an object of worship at the temple to this day.
Every year during Durga Puja, the idol from Prabhu Bari is ceremoniously received at the palace compound on Dashami before the Durga Bari idol arrives. After the rituals are completed, Parbhu Bari’s idols followed by Durga Bari are taken for immersion, upholding centuries-old custom.
Speaking on the religious practices, Goswami highlighted that the rituals of this Puja strictly follow the Matsya Purana, one of the eighteen principal Puranas of Hinduism. He emphasised that the Matsya Purana is not widely available and that the Puja remains distinct for adhering closely to its Vaishnavite procedures.
On financial matters, he said that since 2009 the Government of Tripura has been covering the expenses of the temple and its festivals.
Earlier, the Goswami family managed the arrangements themselves, while during the royal era, revenue from Chakla Roshnabad (now in Bangladesh) was reserved for the family’s upkeep. After the government takeover, Goswami also relinquished the symbolic allowance he used to receive as the temple’s chief sevait.
Reflecting on the royal connection, he expressed disappointment over the gradual decline in warmth between the family and the temple authorities after the tenure of Maharaja Kirit Bikram.
“Nowadays, the present royal head only sends a messenger on Maha Navami to enquire about the Puja. Beyond that, there is little interaction. The last time I was invited was for the ancestral rituals after Maharaja Kirit Bikram’s demise,” he added.
Thus, the Prabhu Bari Durga Puja not only represents spiritual devotion but also stands as a living example of Tripura’s royal traditions, weaving together history, faith, and culture for more than a century and a half.
(A similar story was written by the by same writer and was published in tripuratimes.com earlier)
