Shloka 52
Tīrtha-yātrā: Phalaśruti and Sacred Geography from Lohitya to Prayāga
Pulastya’s Instruction
कुरुश्रेष्ठ! तीर्थयात्री पुरुष शंखिनीतीर्थमें जाकर वहाँ देवीतीर्थमें स्नान करनेसे उत्तम रूप प्राप्त करता है ।। ततो गच्छेत राजेन्द्र द्वारपालमरन्तुकम् । तच्च तीर्थ सरस्वत्यां यक्षेन्द्रस्य महात्मन:
kuruśreṣṭha! tīrthayātrī puruṣaḥ śaṅkhinītīrthaṃ gatvā tatra devītīrthe snānena uttamaṃ rūpaṃ prāpnoti || tato gacchet rājendra dvārapālam arantukam | tac ca tīrthaṃ sarasvatyāṃ yakṣendrasya mahātmanaḥ ||
Sinabi ni Ghūlastya: “O pinakamainam sa mga Kuru, ang lalaking nagsasagawa ng paglalakbay sa mga tīrtha at pumupunta sa tawiran ng Śaṅkhinī, na naliligo roon sa Devī-tīrtha, ay magkakamit ng anyong napakahusay at maningning. Pagkaraan, O hari, nararapat siyang magtungo sa banal na pook na tinatawag na Dvārapāla (na kilala rin bilang Arantuka). Ang banal na tawirang iyon ay nasa ilog Sarasvatī at iniuugnay sa dakilang panginoon ng mga Yakṣa.”
घुलस्त्य उवाच
Educational Q&A
The verse emphasizes the dharmic value of tīrtha-yātrā: disciplined pilgrimage and ritual bathing at sacred fords is portrayed as a means to purification and the attainment of auspicious qualities (here, ‘excellent form’), encouraging ethical self-cultivation through sacred practice.
Ghūlastya continues instructing the king on a sequence of pilgrimage sites: first Śaṅkhinī-tīrtha and the Devī-tīrtha (where bathing yields a boon), then the next destination—Dvārapāla/Arantuka—located on the Sarasvatī and linked with a great Yakṣa-lord.