Shukra’s Curse on King Danda and Andhaka’s Challenge to Shiva
स्नात्वा ते अपि रम्भोरु समुत्तीर्य तटे स्थिते प्रतीक्षन्त्यौ मुनिवरं तद्दर्शनसमुत्सुके / 39.26 वृत्ता च पुष्करे यात्रा गता लोका यथागतम् ऋषयः पार्थिवाश्चान्ये नाना जानपदस्तदा
snātvā te api rambhoru samuttīrya taṭe sthite pratīkṣantyau munivaraṃ taddarśanasamutsuke / 39.26 vṛttā ca puṣkare yātrā gatā lokā yathāgatam ṛṣayaḥ pārthivāścānye nānā jānapadastadā
沐浴を終えると、腿のすらりとした二人の女もまた水から上がり、岸辺に立って、最勝の牟尼をその目で見たいと切に願い、彼を待ち受けた。さらに、プシュカラ(Puṣkara)での巡礼が終わると、人々は来たときのままに帰っていった—リシたち、王たち、そして当時さまざまな地方から来ていた他の者たちも。
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It marks the formal closure of the pilgrimage assembly: after the prescribed rites (notably snāna), participants disperse back to their places of origin, emphasizing Pushkara as a periodic gathering-point for diverse social strata.
In tīrtha literature, merit is not only from water-rites but also from contact with sanctity embodied in persons—especially accomplished sages. ‘Darśana’ functions as an auspicious encounter that complements snāna.
Yes. The explicit mention of ṛṣis, kings, and people from many regions (nānā-jānapada) is a standard Purāṇic way of signaling a tīrtha’s supra-local prestige and wide pilgrimage network.