Tripura Sundari Sanctuary is a Hindu sanctuary of Goddess Tripura Sundari, better referred to locally as Devi Tripureshwari. The sanctuary is arranged in the antiquated city of Udaipur, around 55 km from Agartala, Tripura and can be reached via train and street from Agartala. It is accepted to be one of the holiest Hindu altars in this piece of the nation. Prevalently known as Matabari, the hallowed place is set upon a little hillock, since the state of a hillock takes after the protuberance of a tortoise (Kurma) and this shape called Kurmapṛṣṭhākṛti is viewed as the holiest conceivable site for a Shakti sanctuary, henceforth likewise presenting the name of Kurma Pīṭha. The Goddess is served by customary Brahmin ministers.
The sanctuary is viewed as one of the 51 Shakti Peethas; legend says that the little finger of the left leg of Sati fell here. Here, Shakti is adored as Tripurasundarī and the going with Bhairava is Tripuresh. The primary place of worship, a cubical building with a three-level rooftop with a finial, raised by Maharaja of Tripura Dhanya Manikya in 1501 Advertisement, is built in the Bengali Ek-ratna style.
There are two comparative yet unique measured dark stone symbols of the Goddess in the sanctum sanctorum of the sanctuary. The bigger and progressively conspicuous icon of 5 feet tallness is of Goddess Tripura Sundari and the littler one, charmingly called Chhoto-Mama (actually, Little Mother), is 2 feet tall and is a symbol of Goddess Chandi. Fables says that the littler symbol was conveyed by the rulers of Tripura to the front line.
Consistently on the event of Diwali, a celebrated Mela happens close to the sanctuary which is visited by more than 0.2 million travelers.
Legend has it that Ruler Dhanya Manikya, who managed over Tripura in the end long stretches of the fifteenth century, had a disclosure one night in a fantasy in which Goddess Tripura Sundari taught him to start her love on the ridge close to the town of Udaipur, the contemporary capital of the realm. The ruler discovered that a sanctuary on the hillock was at that point committed to Master Vishnu. He was in a predicament, unfit to choose how a sanctuary committed to Vishnu could have an icon of Shakti. The next night, the celestial vision was rehashed. The ruler comprehended that Vishnu and Shakti were various types of the equivalent Preeminent God (Brahman). Subsequently, the sanctuary of Tripura Sundari appeared around the year 1501 Advertisement. In the beginning of this century, the sanctuary has crossed 500 years. This legend is related for instance of solidarity between two sub-gatherings of Hinduism: the Vaishnava and the Shakta orders.
Fascination of visitor
In Udaipur, the Goddess is venerated as Tripura Sundari. Neighborhood variations of the name of the goddess are Tripureśwarī or Ṣoḍaśī. The sanctuary is a little cubical building, estimating 24 square feet at the base with a tallness of 75 feet. The sanctum is arranged on a little hillock which looks like fit as a fiddle the mound of a tortoise, which gives it the name of Kurma Pīṭha. As in other average Hindu sanctuaries, slows down along the way to the sanctuary sell blossoms and containers of contributions that guests can purchase and offer to the goddess as Prasādam. The regular Prasādam offered here is the Peda. The red hibiscus blossom (রক্তজবা) is additionally valued as a contribution to the goddess.
There is another Tripura Sundari sanctuary in Chhatrabhog on the bank of Hooghly (additionally called Ādigangā) in Gangasagar district of the South 24 Paraganas in West Bengal close to the Sundarbans where, as indicated by neighborhood folklore, Ruler Kalinda, the 27th relative (34th from Chandra) of Druhyu of the Chandravansha set up first Tripura Sundari symbol (as per mainstream thinking, made of wood). In an early Tantrik book Kubjikā Tantram made in 8-ninth century, there is the notice of a Shakti Peetha in Gangasagar, which most presumably alludes to Chhatrabhog. From a wellspring of outside merchants, gathered by Fire up. James Since quite a while ago distributed in the diary of Asiatic Culture (Vol-XIX) in 1850, it is discovered that there were around five port towns in the previously mentioned area, one of which was named Tiparia. So that Tiparia city or town was the country of old Tripura Dynasty.Here they set up a Shiv Sanctuary named Ambulinga that is really Bhairab of Goddess Tripura Sundari That sanctuary of old Tribeg realm is still now there. Unique line cited from Sanskrit Raj Ratnakar:
Tribegat purbo deshe samondiram sumonohorng I
Nirmayo Sthapoyomas Tripurasundari porang II
Choturbhujaong darumoyeeing jothokto bidhi purbokong I
Adyopi bortote Rajano sa murti suprothishtit II
(Cited from Rajn Ratnakar, Daksmin Vibhag 1 st Editiotion 6-7 rhymes)
The occupant of Chhatrabhog respects a wooden symbol alongside a little stone( Adi Shila) which is really bosom part(Chhatra) as antiquated type of Tripura Sundari Devi. Her name over and again alluded (as Tripura or Tripuri) in numerous writing (i.e Kavikankan Chandi) of mediavel age. One of the Muslim manually written original copy “Gorai gajir Keccha” that is made in 14 th century( 1300-1350 A.D.)of Ketabuddin Mina referenced Tripuri Math of this Chhatrabhog Locale. That book is protected in Asiatic Culture Kolkata. Sanskrit Raj Ratnakar or ( 1 st Release of this book distributed by Ruler of Tripura) that book which is viewed as valid in such manner state that having prophet/dream, Lord Dhanamanikya brought that stone idol(Chotima)from Chhattagram is really Chhateswari not in the name Tripura Sundari. This occurrence demonstrates that before 1501 A.D. there was just Peethas of (excluded 51) in Udaipur, and Kalika puran is made on later.
The Sanctuary as a Shakti Peetha – Daksha Yajna and Sati’s Self Immolation.
The genuine episode of Daksha yaga and Sati’s self immolation had enormous importance in forming the antiquated Sanskrit writing and even had sway on the way of life of India. It prompted the advancement of the idea of Shakti Peethas and there by reinforcing Shaktism. Gigantic fanciful stories in puranas took the Daksha yaga as the purpose behind its starting point. It is a significant occurrence in Shaivism bringing about the development of Shree Parvati in the spot of Sati Devi and making Shiva a grihastashrami (house holder) prompting the source of Ganapathy and Subrahmanya.
Shakti Peethas are sanctuaries or perfect spots of the Mother Goddess. These are places that are accepts to have revered with the nearness of Shakti because of the falling of body portions of the carcass of Sati Devi, when Master Shiva conveyed it and meandered all through Aryavartha in distress. There are 51 Shakti Peeth connecting to the 51 letters in order in Sanskrit. Every sanctuary have altars for Shakti and Kalabhairava and generally the every sanctuary partners various names to Shakti and Kalabhairava in that sanctuary. Idea of 51 Shakti Peethas are not found in old Sanskrit literature(i.e Veda or Upanishad. Kalika puran is created at close about eighteenth Century. In another past Puran( for example Matsya Puran, Bayu Puran) or Sanskrit writing, there is no hint of 51 Shakti Peethas. So 51 Peethas are the new origination.
The contribution of creature penances is an extremely famous custom. Goats with festoons round their necks, as contributions. A notification board records the charges for wild ox penances. Goats are forfeits day by day with the exception of Doshomi and one wild ox is penances at the evening of Amavasya.
Kalyan Sagar lies in the eastern side of the sanctuary. Spreading over 6.4 sections of land, with a length of 224 yards and width of 160 yards this huge region of water includes a component of extraordinary excellence to the sanctuary areas, with slopes rising beautifully out of sight. The water is loaded with Tortoises , some of them very huge, that surface to the shore searching for morsels of food that guests purchase at the close by slows down and feed to these reptiles, as a feature of the customs. Aficionados feed them with “muri”(puffed rice) and biscuits.Different kinds of fishes are likewise found in this sagar yet angling isn’t allowed here. A major lake Kalyan Sagar simply down to the Hillock at the posterior of the Sanctuary adds to its excellence. This normal lake has assortments of water species. The territory of the Kalyan Sagar Lake is 2.752 section of land. The lake is viewed as holy and lovers venerate the fishes and tortoises present here. Kalyan Sagar is celebrated for exceptionally uncommon types of tortoise in huge numbers. The Matabari Sanctuary Panel is establishing the banks of Kalyan Sagar Lake for the last 2–3 years. The water of the lake got acidic because of decimation of the biological system around the lake. This has brought about death of tortoise, as the solidified banks ruined the common natural surroundings just as spots for laying eggs for this turtles. As a land and water proficient it is incredibly fundamental for the tortoise to have sandy introduction, which isn’t accessible in the lake after the development of dividers around the water body. Demise of at any rate 7 tortoise have been accounted for over the most recent a half year. Conveying of plastic poly packs are restricted in and around Matarbari Sanctuary region since 1998, even before the prohibiting request gave by Tripura State Contamination Control Board (TSPCB) for the whole Territory of Tripura on 21 January 2002. In any case, guests, voyagers, travelers and lovers are tossing plastic convey packs each day into the lake. Thus, the bed of the lake is currently brimming with polythene/plastics sacks. To survey the circumstance and the condition of the characteristic living space of the tortoise, a group of TSPCB comprising of Researcher and Architect visited the lake and interfaced with the nearby individuals on 22 Walk 2003. To check the water nature of the lake, TSPCB gathered water tests from four areas of the lake and broke down the various parameters of the water quality. The consequences of the examination show that the water nature of the lake is excellent and even drinkable. As per the specialists, it is just the development of the dikes that expanded the mortality of the turtles.