Vamana Purana — Shukra's Curse on King Danda, Shloka 27

Shukra’s Curse on King Danda and Andhaka’s Challenge to Shiva

Devanagari script

स्नात्वा ते अपि रम्भोरु समुत्तीर्य तटे स्थिते प्रतीक्षन्त्यौ मुनिवरं तद्दर्शनसमुत्सुके / 39.26 वृत्ता च पुष्करे यात्रा गता लोका यथागतम् ऋषयः पार्थिवाश्चान्ये नाना जानपदस्तदा

Transliteration

snātvā te api rambhoru samuttīrya taṭe sthite pratīkṣantyau munivaraṃ taddarśanasamutsuke / 39.26 vṛttā ca puṣkare yātrā gatā lokā yathāgatam ṛṣayaḥ pārthivāścānye nānā jānapadastadā

Translation

Омывшись, те две женщины с тонкими бёдрами также вышли и встали на берегу, с нетерпением ожидая лучшего из мудрецов, жаждая увидеть его. А когда паломничество в Пушкаре (Puṣkara) завершилось, люди разошлись так же, как пришли: риши, цари и прочие из многих областей в то время.

Speakers

• Narrator voice describing the actions of two women and the conclusion of the Pushkara pilgrimage; implied audience is the frame-dialogue listener (not named in the provided excerpt).

Key Themes

• Tīrtha-snāna (ritual bathing)
• Darśana of a sage (muni-darśana)
• Pilgrimage economy and assembly (ṛṣi, kings, regional peoples)
• Completion of yātrā and return (yathāgatam)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shringara", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What does the phrase ‘gatā lokā yathāgatam’ convey about the Pushkara yātrā?

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.

Why is ‘darśana’ of a sage highlighted alongside bathing?

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.

Does this verse indicate Pushkara’s pan-Indian importance?

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.