Pūrva-bhāgaChapter 13

Mount Meru at the centre of Jambudvipa with rivers flowing outward in four directions to the encircling ocean

The Sacred Geography of Jambūdvīpa and Bhārata Varṣa

Synopsis

Chapter 13 of the Vāmana Purāṇa presents a detailed account of Jambūdvīpa, its nine great regions, and the unique spiritual position of Bhārata Varṣa. Centered upon Ilāvṛta and Mount Meru, this sacred geography unites cosmology, religious symbolism, and the traditional Purāṇic vision of the inhabited world.

The chapter describes the principal mountains and rivers of Bhārata, including the Vindhya, Sahya, Malaya, Śuktimat, Narmadā, Godāvarī, Kṛṣṇā, and Kāverī. These natural features are portrayed not merely as physical landmarks, but as sacred powers that nourish civilizations, purify sin, and connect the land with divine history.

It also records an extensive catalog of kingdoms, peoples, frontier communities, and regional cultures distributed throughout northern, southern, eastern, western, central, and mountainous India. Through this panorama, the Vāmana Purāṇa presents Bhārata as the realm of karma, dharma, moral choice, and the possibility of attaining both heaven and liberation.

Chapter 13 The Sacred Geography of Jambūdvīpa and Bhārata Varṣa

1-3

सुकेशिरुवाच
भवद्भिरुदिता घोरा पुष्करद्वीपसंस्थितिः ।
जम्बूद्वीपस्य संस्थानं कथयन्तु महर्षयः ॥ १ ॥
ऋषय ऊचुः
जम्बूद्वीपस्य संस्थानं कथ्यमानं निशामय ।
नवभेदं सुविस्तीर्णं स्वर्गमोक्षफलप्रदम् ॥ २ ॥
मध्ये त्विलावृतो वर्षो भद्राश्वः पूर्वतोऽद्भुतः ।
पूर्व उत्तरतश्चापि हिरण्यो राक्षसेश्वर ॥ ३ ॥

Sukeśir uvāca
bhavadbhir uditā ghorā puṣkaradvīpasaṃsthitiḥ |
jambūdvīpasya saṃsthānaṃ kathayantu maharṣayaḥ || 1 ||
Ṛṣaya ūcuḥ
jambūdvīpasya saṃsthānaṃ kathyamānaṃ niśāmaya |
navabhedaṃ suvistīrṇaṃ svargamokṣaphalapradam || 2 ||
madhye tv ilāvṛto varṣo bhadrāśvaḥ pūrvato ’dbhutaḥ |
pūrva uttarataś cāpi hiraṇyo rākṣaseśvara || 3 ||

Sukeśi said: The dreadful condition of Puṣkara-dvīpa has been described by you. O great sages, now please describe the configuration of Jambūdvīpa.

The sages said: Listen attentively as the configuration of Jambūdvīpa is described: it is exceedingly extensive, divided into nine regions, and bestows the fruits of heaven and liberation. In its center lies Ilāvṛta Varṣa, while the wondrous Bhadrāśva lies to the east. To the northeast lies Hiraṇya Varṣa, O lord of the Rākṣasas.

4-6

पूर्वदक्षिणतश्चापि किंनरो वर्ष उच्यते ।
भारतो दक्षिणे प्रोक्तो हरिर्दक्षिणपश्चिमे ॥ ४ ॥
पश्चिमे केतुमालश्च रम्यकः पश्चिमोत्तरे ।
उत्तरे च कुरुर्वर्षः कल्पवृक्षसमावृतः ॥ ५ ॥
पुण्या रम्या नवैवैते वर्षाः शालकटङ्कट ।
इलावृताद्या ये चाष्टौ वर्षं मुक्त्वैव भारतम् ॥ ६ ॥

pūrvadakṣiṇataś cāpi kiṃnaro varṣa ucyate |
bhārato dakṣiṇe prokto harir dakṣiṇapaścime || 4 ||
paścime ketumālaś ca ramyakaḥ paścimottare |
uttare ca kurur varṣaḥ kalpavṛkṣasamāvṛtaḥ || 5 ||
puṇyā ramyā navaivaite varṣāḥ śālakaṭaṅkaṭa |
ilāvṛtādyā ye cāṣṭau varṣaṃ muktvaiva bhāratam || 6 ||

To the southeast is said to be Kiṃnara Varṣa. Bhārata is declared to lie in the south, while Hari lies in the southwest.

Ketumāla is in the west and Ramyaka in the northwest. In the north lies Kuru Varṣa, covered with wish-fulfilling trees.

These, indeed, are the nine sacred and delightful varṣas, O Śālakaṭaṅkaṭa. As for the eight beginning with Ilāvṛta—excluding Bhārata Varṣa…

Commentary

Kiṃnara Varṣa corresponds to the region more commonly called Kiṃpuruṣa Varṣa in other Purāṇic cosmographies.
Hari is an abbreviated designation of Harivarṣa.
Northern Kuru Varṣa is the celebrated land of the Uttara-Kurus.
Ketumāla designates the western region.
Ramyaka, whose name suggests something “pleasant” or “delightful,” occupies the northwest.
Kalpavṛkṣa is not merely a luxuriant tree but a divine wish-fulfilling tree, symbolizing effortless abundance. Its presence marks Kuru Varṣa as a paradisiacal region where ordinary scarcity and labor do not govern life.
Bhārata is exceptional because it alone is the realm of karma, moral choice, changing yugas, and the possibility of gaining either merit or demerit through deliberate action.

7-10

न तेष्वस्ति युगावस्था जरामृत्युभयं न च ।
तेषां स्वाभाविकी सिद्धिः सुखप्राया ह्ययत्नतः ।
विपर्ययो न तेष्वस्ति नोत्तमाधममध्यमाः ॥ ७ ॥
यदेतद् भारतं वर्षं नवद्वीपं निशाचर ।
सागरान्तरिताः सर्वेऽगम्याश्च परस्परम् ॥ ८ ॥
इन्द्रद्वीपः कसेरुमांस्ताम्रवर्णो गभस्तिमान् ।
नागद्वीपः कटाहश्च सिंहलो वारुणस्तथा ॥ ९ ॥
अयं तु नवमस्तेषां द्वीपः सागरसंवृतः ।
कुमाराख्यः परिख्यातो द्वीपोऽयं दक्षिणोत्तरः ॥ १० ॥

na teṣv asti yugāvasthā jarāmṛtyubhayaṃ na ca |
teṣāṃ svābhāvikī siddhiḥ sukhaprāyā hy ayatnataḥ |
viparyayo na teṣv asti nottamādhamamadhyamāḥ || 7 ||
yad etad bhārataṃ varṣaṃ navadvīpaṃ niśācara |
sāgarāntaritāḥ sarve ’gamyāś ca parasparam || 8 ||
indradvīpaḥ kaserumāṃs tāmravarṇo gabhastimān |
nāgadvīpaḥ kaṭāhaś ca siṃhalo vāruṇas tathā || 9 ||
ayaṃ tu navamas teṣāṃ dvīpaḥ sāgarasaṃvṛtaḥ |
kumārākhyaḥ parikhyāto dvīpo ’yaṃ dakṣiṇottaraḥ || 10 ||

Among those regions, there is no succession of cosmic ages, nor is there any fear of old age or death. Their perfection is innate, and their existence is predominantly happy, requiring no effort. No adverse reversal occurs among them, nor are there distinctions of superior, inferior, and intermediate.

This Bhārata Varṣa, O night-roamer, comprises nine dvīpas. All of them are separated by seas and are mutually inaccessible.

They are Indradvīpa, Kaserumān, Tāmravarṇa, Gabhastimān, Nāgadvīpa, Kaṭāha, Siṃhala, and Vāruṇa.

This ocean-encircled dvīpa is the ninth among them. It is renowned by the name Kumāra and extends from south to north.”

Commentary

This passage establishes the traditional contrast between the eight paradisiacal varṣas and Bhārata Varṣa. The former are principally lands of enjoyment, whereas Bhārata is the decisive karma-bhūmi, the realm in which actions generate merit and demerit and in which liberation may be consciously pursued. Precisely because Bhārata contains mortality, effort, inequality, and moral uncertainty, human birth there possesses exceptional spiritual significance.

Bhārata Varṣa is “possessing nine dvīpas” or “divided into nine insular regions.”

Tāmravarṇa means “copper-coloured,” Gabhastimān means “possessing rays or beams,” and Vāruṇa means “belonging or relating to Varuṇa.”

Kumārākhyaḥ means “known by the name Kumāra.” Some parallel cosmographical traditions call the ninth region Kumārī-dvīpa, but Kumāra is the reading transmitted in this passage of the Vāmana Purāṇa.

The transmitted Vāmana Purāṇa list differs from the more familiar parallel list found in texts such as the Viṣṇu Purāṇa and the Kāvyamīmāṃsā. Those traditions commonly give names such as Tāmraparṇa, Saumya, Gandharva, Varuṇa, and Kumārī, whereas this recension reads Tāmravarṇa, Kaṭāha, Siṃhala, Vāruṇa, and Kumāra.

11-13

पूर्वे किराता यस्यान्ते पश्चिमे यवनाः स्थिताः ।
आन्ध्रा दक्षिणतो वीर तुरुष्कास्त्वपि चोत्तरे ॥ ११ ॥
ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्चान्तरवासिनः ।
इज्यायुद्धवणिज्याद्यैः कर्मभिः कृतपावनाः ॥ १२ ॥
तेषां संव्यवहारश्च एभिः कर्मभिरिष्यते ।
स्वर्गापवर्गप्राप्तिश्च पुण्यं पापं तथैव च ॥ १३ ॥

pūrve kirātā yasyānte paścime yavanāḥ sthitāḥ |
āndhrā dakṣiṇato vīra turuṣkās tv api cottare || 11 ||
brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāś cāntaravāsinaḥ |
ijyāyuddhavaṇijyādyaiḥ karmabhiḥ kṛtapāvanāḥ || 12 ||
teṣāṃ saṃvyavahāraś ca ebhiḥ karmabhir iṣyate |
svargāpavargaprāptiś ca puṇyaṃ pāpaṃ tathaiva ca || 13 ||

At the eastern boundary of this land are the Kirātas, and at its western boundary dwell the Yavanas. The Āndhras are toward the south, O hero, and the Turuṣkas toward the north.

Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras dwell in the interior, becoming purified through their prescribed activities—sacrifice, warfare, commerce, and the like.

Their ordered social relations are held to be governed by these duties. Here, too, are obtained heaven and liberation, as well as merit and sin.

Commentary

Kirātas: mountain and forest peoples of the eastern and northeastern borderlands, not one precisely defined modern nation.
Yavanas: originally Ionians or Greeks, but later a more general term for peoples coming from the western or northwestern world.
Āndhras: peoples associated with the southern or Deccan region.
Turuṣkas: Turks or Central Asian Turkic peoples, conventionally placed in the northern or northwestern frontier zone.

Faithfully performing one’s proper duty is not merely economically useful but morally and ritually purifying. Action becomes sacred when it is conducted in accordance with dharma, rather than solely for personal gain.

14-16

महेन्द्रो मलयः सह्यः शुक्तिमान् ऋक्षपर्वतः ।
विन्ध्यश्च पारियात्रश्च सप्तात्र कुलपर्वताः ॥ १४ ॥
तथान्ये शतसाहस्रा भूधरा मध्यवासिनः ।
विस्तारोच्छ्रायिणो रम्या विपुलाः शुभसानवः ॥ १५ ॥
कोलाहलः सवैभ्राजो मन्दरो दुर्दराचलः ।
वातन्धमो वैद्युतश्च मैनाकः सरसस्तथा ॥ १६ ॥

mahendro malayaḥ sahyaḥ śuktimān ṛkṣaparvataḥ |
vindhyaś ca pāriyātraś ca saptātra kulaparvatāḥ || 14 ||
tathānye śatasāhasrā bhūdharā madhyavāsinaḥ |
vistāroccrāyiṇo ramyā vipulāḥ śubhasānavaḥ || 15 ||
kolāhalaḥ savaibhrājo mandaro durdarācalaḥ |
vātandhamo vaidyutaś ca mainākaḥ sarasas tathā || 16 ||

Mahendra, Malaya, Sahya, Śuktimān, Mount Ṛkṣa, Vindhya, and Pāriyātra—these are the seven principal mountain ranges of this land.

There are also hundreds of thousands of other mountains situated throughout its interior—broad and lofty, delightful and immense, with beautiful summits and plateaus.

Among them are Kolāhala together with Vaibhrāja, Mandara, Durdarācala, Vātandhama, Vaidyuta, Maināka, and likewise Sarasa.

17-20

तुङ्गप्रस्थो नागगिरिस्तथा गोवर्धनाचलः ।
उज्जायनः पुष्पगिरिरर्बुदो रैवतस्तथा ॥ १७ ॥
ऋष्यमूकः सगोमन्तश्चित्रकूटः कृतस्मरः ।
श्रीपर्वतः कोङ्कणश्च शतशोऽन्येऽपि पर्वताः ॥ १८ ॥
तैर्विमिश्रा जनपदा म्लेच्छा आर्याश्च भागशः ।
तैः पीयन्ते सरिच्छ्रेष्ठा यास्ताः सम्यङ् निशामय ॥ १९ ॥
सरस्वती पञ्चरूपा कालिन्दी सहिरण्वती ।
शतद्रुश्चन्द्रिका नीला वितस्तैरावती कुहूः ॥ २० ॥

tuṅgaprastho nāgagiris tathā govardhanācalaḥ |
ujjāyanaḥ puṣpagirir arbudo raivatas tathā || 17 ||
ṛṣyamūkaḥ sagomantaś citrakūṭaḥ kṛtasmaraḥ |
śrīparvataḥ koṅkaṇaś ca śataśo ’nye ’pi parvatāḥ || 18 ||
tair vimiśrā janapadā mlecchā āryāś ca bhāgaśaḥ |
taiḥ pīyante saricchreṣṭhā yās tāḥ samyaṅ niśāmaya || 19 ||
sarasvatī pañcarūpā kālindī sahiraṇvatī |
śatadruś candrikā nīlā vitastairāvatī kuhūḥ || 20 ||

Tuṅgaprastha, Nāgagiri, Mount Govardhana, Ujjāyana, Puṣpagiri, Arbuda, and likewise Raivata;

Ṛṣyamūka together with Gomanta, Citrakūṭa, Kṛtasmara, Śrīparvata, and Koṅkaṇa—as well as hundreds of other mountains.

The inhabited territories are interspersed among these mountains, with Mlecchas and Āryas occupying their respective regions. Those people drink from the foremost rivers; listen attentively to what those rivers are:

Sarasvatī in her five forms, Kālindī together with Hiraṇvatī, Śatadru, Candrikā, Nīlā, Vitastā, Airāvatī, and Kuhū.

21-23

मधुरा हाररावी च उशीरा धातुकी रसा ।
गोमती धूतपापा च बाहुदा सा दृषद्वती ॥ २१ ॥
निश्चिरा गण्डकी चित्रा कौशिकी च वधूसरा ।
सरयूश्च सलौहित्या हिमवत्पादनिःसृताः ॥ २२ ॥
वेदस्मृतिर्वेदसिनी वृत्रघ्नी सिन्धुरेव च ।
पर्णाशा नन्दिनी चैव पावनी च मही तथा ॥ २३ ॥

madhurā hārarāvī ca uśīrā dhātukī rasā |
gomatī dhūtapāpā ca bāhudā sā dṛṣadvatī || 21 ||
niścirā gaṇḍakī citrā kauśikī ca vadhūsarā |
sarayūś ca salauhityā himavatpādaniḥsṛtāḥ || 22 ||
vedasmṛtir vedasinī vṛtraghnī sindhur eva ca |
parṇāśā nandinī caiva pāvanī ca mahī tathā || 23 ||

Madhurā, Hārarāvī, Uśīrā, Dhātukī, Rasā, Gomatī, Dhūtapāpā, Bāhudā, and Dṛṣadvatī;

Niścirā, Gaṇḍakī, Citrā, Kauśikī, Vadhūsarā, Sarayū, and Lauhityā—all these issue from the foot of Himavat.

Vedasmṛti, Vedasinī, Vṛtraghnī, Sindhu, Parṇāśā, Nandinī, Pāvanī, and likewise Mahī…

Commentary

Dhūtapāpā means “she by whom sin is washed away”
Pāvanī means “the purifier.”
Vṛtraghnī literally means “slayer of Vṛtra.” As a river name, it evokes the Vedic myth in which Indra destroys Vṛtra, the power obstructing the waters, thereby releasing the rivers.

24-27

पारा चर्मण्वती लूपी विदिशा वेणुमत्यपि ।
सिप्रा ह्यवन्ती च तथा पारियात्राश्रयाः स्मृताः ॥ २४ ॥
शोणो महानदश्चैव नर्मदा सुरसा कृपा ।
मन्दाकिनी दशार्णा च चित्रकूटापवाहिका ॥ २५ ॥
चित्रोत्पला वै तमसा करमोदा पिशाचिका ।
तथान्या पिप्पलश्रोणी विपाशा वञ्जुलावती ॥ २६ ॥
सत्सन्तजा शुक्तिमती मञ्जिष्ठा कृत्तिमा वसुः ।
ऋक्षपादप्रसूताश्च तथान्या बलवाहिनी ॥ २७ ॥

pārā carmaṇvatī lūpī vidiśā veṇumaty api |
siprā hy avantī ca tathā pāriyātrāśrayāḥ smṛtāḥ || 24 ||
śoṇo mahānadaś caiva narmadā surasā kṛpā |
mandākinī daśārṇā ca citrakūṭāpavāhikā || 25 ||
citrotpalā vai tamasā karamodā piśācikā |
tathānyā pippalaśroṇī vipāśā vañjulāvatī || 26 ||
satsantajā śuktimatī mañjiṣṭhā kṛttimā vasuḥ |
ṛkṣapādaprasūtāś ca tathānyā balavāhinī || 27 ||

Pārā, Carmaṇvatī, Lūpī, Vidiśā, Veṇumatī, Siprā, and Avantī are remembered as rivers associated with the Pāriyātra range.

Śoṇa, Mahānada, Narmadā, Surasā, Kṛpā, Mandākinī, Daśārṇā, Citrakūṭā, and Apavāhikā;

Citrotpalā, Tamasā, Karamodā, Piśācikā, and also Pippalaśroṇī, Vipāśā, and Vañjulāvatī;

Satsantajā, Śuktimatī, Mañjiṣṭhā, Kṛttimā, and Vasu—all these arise from the foot of Mount Ṛkṣa; another river is Balavāhinī.”

Commentary

These rivers originate in, or are geographically associated with, the Pāriyātra mountain range.
Siprā evidently corresponds to the better-known river name Kṣiprā or Śiprā, associated with the region of Avantī and Ujjayinī. The printed translation represented in another edition gives the name as Kṣiprā.
Citrotpalā means “the river of beautiful lotuses.”
Tamasā, “the dark one.”

28-31

शिवा पयोष्णी निर्विन्ध्या तापी सनिषधावती ।
वेणा वैतरणी चैव सिनीवाहुः कुमुद्वती ॥ २८ ॥
तोया चैव महागौरी दुर्गन्धा वाशिला तथा ।
विन्ध्यपादप्रसूताश्च नद्यः पुण्यजलाः शुभाः ॥ २९ ॥
गोदावरी भीमरथी कृष्णा वेणा सरस्वती ।
तुङ्गभद्रा सुप्रयोगा वाह्या कावेरिरेव च ॥ ३० ॥
दुग्धोदा नलिनी रेवा वारिसेना कलस्वना ।
एतास्त्वपि महानद्यः सह्यपादविनिर्गताः ॥ ३१ ॥

śivā payoṣṇī nirvindhyā tāpī saniṣadhāvatī |
veṇā vaitaraṇī caiva sinīvāhuḥ kumudvatī || 28 ||
toyā caiva mahāgaurī durgandhā vāśilā tathā |
vindhyapādaprasūtāś ca nadyaḥ puṇyajalāḥ śubhāḥ || 29 ||
godāvarī bhīmarathī kṛṣṇā veṇā sarasvatī |
tuṅgabhadrā suprayogā vāhyā kāverir eva ca || 30 ||
dugdhodā nalinī revā vārisenā kalasvanā |
etās tv api mahānadyaḥ sahyapādavinirgatāḥ || 31 ||

Śivā, Payoṣṇī, Nirvindhyā, Tāpī together with Niṣadhāvatī, Veṇā, Vaitaraṇī, Sinīvāhu, and Kumudvatī;

Toyā, Mahāgaurī, Durgandhā, and likewise Vāśilā—these auspicious rivers of sacred water arise from the foot of the Vindhya range.

Godāvarī, Bhīmarathī, Kṛṣṇā, Veṇā, Sarasvatī, Tuṅgabhadrā, Suprayogā, Vāhyā, and Kāverī;

Dugdhodā, Nalinī, Revā, Vārisenā, and Kalasvanā—these too are great rivers flowing forth from the foot of the Sahya range.

Commentary

Vindhya-pāda-prasūtāḥ means “born from the foot of the Vindhya.”
Bhīmarathī is the traditional name of the Bhīmā River, a major tributary of the Kṛṣṇā. Its name may be understood literally as “she whose chariot or current is formidable,”

32-34

कृतमाला ताम्रपर्णी वञ्जुला चोत्पलावती ।
सिनी चैव सुदामा च शुक्तिमत्प्रभवास्त्विमाः ॥ ३२ ॥
सर्वाः पुण्याः सरस्वत्यः पापप्रशमनास्तथा ।
जगतो मातरः सर्वाः सर्वाः सागरयोषितः ॥ ३३ ॥
अन्याः सहस्रशश्चात्र क्षुद्रनद्यो हि राक्षस ।
सदाकालवहाश्चान्याः प्रावृट्कालवहास्तथा ।
उदङ्मध्योद्भवा देशाः पिबन्ति स्वेच्छया शुभाः ॥ ३४ ॥

kṛtamālā tāmraparṇī vañjulā cotpalāvatī |
sinī caiva sudāmā ca śuktimatprabhavās tv imāḥ || 32 ||
sarvāḥ puṇyāḥ sarasvatyaḥ pāpapraśamanās tathā |
jagato mātaraḥ sarvāḥ sarvāḥ sāgarayoṣitaḥ || 33 ||
anyāḥ sahasraśaś cātra kṣudranadyo hi rākṣasa |
sadākālavahāś cānyāḥ prāvṛṭkālavahās tathā |
udaṅmadhyodbhavā deśāḥ pibanti svecchayā śubhāḥ || 34 ||

Kṛtamālā, Tāmraparṇī, Vañjulā, Utpalāvatī, Sinī, and Sudāmā—these rivers arise from Mount Śuktimat.

All are sacred; all are Sarasvatīs and removers of sin. All are mothers of the world, and all are brides of the ocean.

There are also thousands of other minor rivers here, O Rākṣasa. Some flow year-round, while others flow only during the rainy season. The auspicious lands of the northern and central regions drink freely from their waters.

35-38

मत्स्याः कुशट्टाः कुणिकुण्डलाश्च ।
पाञ्चालकाश्याः सह कोसलाभिः ॥ ३५ ॥
वृकाः शबरकौवीराः सभूलिङ्गा जनास्त्विमे ।
शकाश्चैव समशका मध्यदेश्या जनास्त्विमे ॥ ३६ ॥
वाह्लीका वाटधानाश्च आभीराः कालतोयकाः ।
अपरान्तास्तथा शूद्राः पह्लवाश्च सखेटकाः ॥ ३७ ॥
गान्धारा यवनाश्चैव सिन्धुसौवीरमद्रकाः ।
शातद्रवा ललित्थाश्च पारावतसमूषकाः ॥ ३८ ॥

matsyāḥ kuśaṭṭāḥ kuṇikuṇḍalāś ca |
pāñcālakāśyāḥ saha kosalābhiḥ || 35 ||
vṛkāḥ śabarakauvīrāḥ sabhūliṅgā janās tv ime |
śakāś caiva samaśakā madhyadeśyā janās tv ime || 36 ||
vāhlīkā vāṭadhānāś ca ābhīrāḥ kālatoyakāḥ |
aparāntās tathā śūdrāḥ pahlavāś ca sakheṭakāḥ || 37 ||
gāndhārā yavanāś caiva sindhusauvīramadrakāḥ |
śātadravā lalitthāś ca pārāvatasamūṣakāḥ || 38 ||

The Matsyas, Kuśaṭṭas, Kuṇikuṇḍalas, the Pāñcālas and Kāśyas, together with the Kośalas;

The Vṛkas, the Śabaras and Kauvīras, together with the Bhūliṅgas—these are the peoples. The Śakas and the Samaśakas—these are people of the Middle Country.

The Vāhlīkas, Vāṭadhānas, Ābhīras, Kālatoyakas, Aparāntas, Śūdras, Pahlavas, and Sakheṭakas;

the Gāndhāras and Yavanas, the Sindhus, Sauvīras, and Madrakas, the Śātadravas, Lalitthas, Pārāvatas, and Samūṣakas.

Commentary

These verses begin an extensive catalog of the janapadas and peoples inhabiting Bhārata. A janapada is both an established territorial community and the land occupied by that community. The catalog is traditional and schematic: it combines kingdoms, geographical populations, tribal communities, frontier peoples, and foreign groups without consistently distinguishing between these categories.

39-41

माठरोदकधाराश्च कैकेया दशमास्तथा ।
क्षत्रियाः प्रातिवैश्याश्च वैश्यशूद्रकुलानि च ॥ ३९ ॥
काम्बोजा दरदाश्चैव बर्बरा ह्यङ्गलौकिकाः ।
चीनाश्चैव तुषाराश्च बहुधा बाह्यतोदराः ॥ ४० ॥
आत्रेयाः सभरद्वाजाः प्रस्थलाश्च दशेरकाः ।
लम्पकास्तावकारामाः शूलिकास्तङ्गणैः सह ॥ ४१ ॥

māṭharodakadhārāś ca kaikеyā daśamās tathā |
kṣatriyāḥ prātivaiśyāś ca vaiśyaśūdrakulāni ca || 39 ||
kāmbojā daradāś caiva barbarā hy aṅgalaukikāḥ |
cīnāś caiva tuṣārāś ca bahudhā bāhyatodarāḥ || 40 ||
ātreyāḥ sabharadvājāḥ prasthalāś ca daśerakāḥ |
lampakās tāvakārāmāḥ śūlikās taṅgaṇaiḥ saha || 41 ||

The Māṭharas and Udakadhāras, the Kaikeyas, and likewise the Daśamas; the Kṣatriyas and Prātivaiśyas, as well as clans of Vaiśyas and Śūdras;

the Kāmbojas and Daradas, the Barbaras and Aṅgalaukikas; the Cīnas and Tuṣāras, and the Bāhyatodaras in their various divisions;

the Ātreyas together with the Bharadvājas, the Prasthalas and Daśerakas; the Lampakas, Tāvakarāmas, and Śūlikas, together with the Taṅgaṇas.”

42-45

औरसाश्चालिमद्राश्च किरातानां च जातयः ।
तामसाः क्रममासाश्च सुपार्श्वाः पुण्ड्रकास्तथा ॥ ४२ ॥
कुलूताः कुहुका ऊर्णास्तूणीपादाः सुकुक्कुटाः ।
माण्डव्या मालवीयाश्च उत्तरापथवासिनः ॥ ४३ ॥
अङ्गा वङ्गा मुद्गरवास्त्वन्तर्गिरिबहिर्गिराः ।
तथा प्रवङ्गा वाङ्गेया मांसादा बलदन्तिकाः ॥ ४४ ॥
ब्रह्मोत्तरा प्राविजया भार्गवाः केशवर्वराः ।
प्राग्ज्योतिषाश्च शूद्राश्च विदेहास्ताम्रलिप्तकाः ॥ ४५ ॥

aurasāś cālimadrāś ca kirātānāṃ ca jātayaḥ |
tāmasāḥ kramamāsāś ca supārśvāḥ puṇḍrakās tathā || 42 ||
kulūtāḥ kuhukā ūrṇās tūṇīpādāḥ sukukkuṭāḥ |
māṇḍavyā mālavīyāś ca uttarāpathavāsinaḥ || 43 ||
aṅgā vaṅgā mudgaravās tv antargiribahirgirāḥ |
tathā pravaṅgā vāṅgeyā māṃsādā baladantikāḥ || 44 ||
brahmottarā prāvijayā bhārgavāḥ keśavarvarāḥ |
prāgjyotiṣāś ca śūdrāś ca videhās tāmraliptakāḥ || 45 ||

The Aurasas and the Alimadras, as well as the various tribes of the Kirātas; the Tāmasas, the Kramamāsas, the Supārśvas, and likewise the Puṇḍrakas;

the Kulūtas, Kuhukas, Ūrṇas, Tūṇīpādas, and Sukukkuṭas; the Māṇḍavyas and Mālavīyas—these are inhabitants of the Northern Route.

The Aṅgas, Vaṅgas, Mudgaravas, and the peoples of the inner and outer mountain regions; likewise the Pravaṅgas, Vāṅgeyas, Māṃsādas, and Baladantikas;

the Brahmottaras, Prāvijayas, Bhārgavas, Keśavarvaras, Prāgjyotiṣas, Śūdras, Videhas, and Tāmraliptakas.

Commentary

Jāti here denotes a people, ethnic subdivision, or community
The Kirātas were understood as comprising numerous mountain and forest communities, so the text does not treat them as one uniform population.

46-49

माला मगधगोनन्दाः प्राच्या जनपदास्त्विमे ।
पुण्ड्राश्च केरलाश्चैव चौडाः कुल्याश्च राक्षस ॥ ४६ ॥
जातुषा मूषिकादाश्च कुमारादा महाशकाः ।
महाराष्ट्रा माहिषिकाः कालिङ्गाश्चैव सर्वशः ॥ ४७ ॥
आभीराः सह नैषीका आरण्याः शबराश्च ये ।
वलिन्ध्या विन्ध्यमौलेया वैदर्भा दण्डकैः सह ॥ ४८ ॥
पौरिकाः सौशिकाश्चैव अश्मका भोगवर्द्धनाः ।
वैषिकाः कुन्दला आन्ध्रा उद्भिदा नलकारकाः ।
दाक्षिणात्या जनपदास्त्विमे शालकटङ्कट ॥ ४९ ॥

mālā magadhagonandāḥ prācyā janapadās tv ime |
puṇḍrāś ca keralāś caiva cauḍāḥ kulyāś ca rākṣasa || 46 ||
jātuṣā mūṣikādāś ca kumārādā mahāśakāḥ |
mahārāṣṭrā māhiṣikāḥ kāliṅgāś caiva sarvaśaḥ || 47 ||
ābhīrāḥ saha naiṣīkā āraṇyāḥ śabarāś ca ye |
valindhyā vindhyamauleyā vaidarbhā daṇḍakaiḥ saha || 48 ||
paurikāḥ sauśikāś caiva aśmakā bhogavarddhanāḥ |
vaiṣikāḥ kundalā āndhrā udbhidā nalakārakāḥ |
dākṣiṇātyā janapadās tv ime śālakaṭaṅkaṭa || 49 ||

The Mālas, Magadhas, and Gonandas—these are eastern peoples and territories; also the Puṇḍras, Keralas, Cauḍas, and Kulyas, O Rākṣasa.

The Jātuṣas, Mūṣikādas, Kumārādas, and Mahāśakas; the Mahārāṣṭras, Māhiṣikas, and Kāliṅgas in all their divisions;

The Ābhīras together with the Naiṣīkas, the Āraṇyas and the Śabaras; the Valindhyas, the inhabitants of the heights of the Vindhyas, the Vaidarbhas, together with the Daṇḍakas;

The Paurikas and Sauśikas, the Aśmakas and Bhogavardhanas, the Vaiṣikas, Kundalas, Āndhras, Udbhidas, and Nalakārakas—these are the peoples and territories of the south, O Śālakaṭaṅkaṭa.

Commentary

Vindhyamauleyāḥ is formed from Vindhya and mauli, “crown, summit, or crest.” It most naturally denotes people inhabiting the heights or upper regions of the Vindhya mountains.

50-53

सूर्पारकाः कारिवना दुर्गास्तालीकटैः सह ।
पुलीयाः ससिनीलाश्च तापसास्तामसास्तथा ॥ ५० ॥
कारस्करास्तु रमिनो नासिक्यान्तरनर्मदाः ।
भारकच्छाः समाहेयाः सह सारस्वतैरपि ॥ ५१ ॥
वात्सेयाश्च सुराष्ट्राश्च आवन्त्याश्चार्बुदैः सह ।
इत्येते पश्चिमामाशां स्थिता जानपदा जनाः ॥ ५२ ॥
कारुषाश्चैकलव्याश्च मेकलाश्चोत्कलैः सह ।
उत्तमर्णा दशार्णाश्च भोजाः किङ्कवरैः सह ॥ ५३ ॥

sūrpārakāḥ kārivanā durgās tālīkaṭaiḥ saha |
pulīyāḥ sasinīlāś ca tāpasās tāmasās tathā || 50 ||
kāraskarās tu ramino nāsikyāntaranarmadāḥ |
bhārakacchāḥ samāheyāḥ saha sārasvatair api || 51 ||
vātseyāś ca surāṣṭrāś ca āvantyāś cārbudaiḥ saha |
ity ete paścimām āśāṃ sthitā jānapadā janāḥ || 52 ||
kāruṣāś caikalavyāś ca mekalāś cotkalaiḥ saha |
uttamarṇā daśārṇāś ca bhojāḥ kiṅkavaraiḥ saha || 53 ||

The Sūrpārakas and Kārivanas, the Durgas together with the Tālīkaṭas; the Pulīyas together with the Sinīlas, and likewise the Tāpasas and Tāmasas;

The Kāraskaras and Ramins, the Nāsikyas and the inhabitants of the inner Narmadā region; the Bhārakacchas and Samāheyas, together also with the Sārasvatas;

The Vātseyas and Surāṣṭras, and the Āvantyas together with the Arbudas—these are the peoples of the various territories situated in the western quarter.

The Kāruṣas and Ekalavyas, the Mekalas together with the Utkalas, the Uttamarṇas and Daśārṇas, and the Bhojas together with the Kiṅkavaras.

54-56

तोशलाः कोशलाश्चैव त्रैपुराश्चैल्लिकास्तथा ।
तुरुसास्तुम्बराश्चैव वहनाः नैषधैः सह ॥ ५४ ॥
अनूपास्तुण्डिकेराश्च वीतहोत्रास्त्ववन्तयः ।
सुकेशे विन्ध्यमूलस्थास्त्विमे जनपदाः स्मृताः ॥ ५५ ॥
अथो देशान् प्रवक्ष्यामः पर्वताश्रयिणस्तु ये ।
निराहारा हंसमार्गाः कुपथास्तङ्गणाः खशाः ॥ ५६ ॥

tośalāḥ kośalāś caiva traipurāś caillikās tathā |
turusās tumbarāś caiva vahanā naiṣadhaiḥ saha || 54 ||
anūpās tuṇḍikerāś ca vītahotrās tv avantayaḥ |
sukeśe vindhyamūlasthās tv ime janapadāḥ smṛtāḥ || 55 ||
atho deśān pravakṣyāmaḥ parvatāśrayiṇas tu ye |
nirāhārā haṃsamārgāḥ kupathās taṅgaṇāḥ khaśāḥ || 56 ||

The Tośalas and Kośalas, the Traipuras and Aillikas; the Turusas and Tumbaras, and the Vahanas together with the Naiṣadhas;

The Anūpas and Tuṇḍikeras, the Vītahotras and Avantis—these, O Sukeśi, are remembered as the territorial peoples dwelling at the foot of the Vindhya range.

Now we shall describe the regions of those who inhabit the mountains: the Nirāhāras, Haṃsamārgas, Kupathas, Taṅgaṇas, and Khaśas.

57-58

कुथप्रावरणाश्चैव ऊर्णाः पुण्याः सहूहुकाः ।
त्रिगर्त्ताश्च किराताश्च तोमराः शिशिराद्रिकाः ॥ ५७ ॥
इमे तवोक्ता विषयाः सुविस्तराद् द्वीपे कुमारे रजनीचरेश ।
एतेषु देशेषु च देशधर्मान् संकीर्त्यमानाञ् शृणु तत्त्वतो हि ॥ ५८ ॥

kuthaprāvaraṇāś caiva ūrṇāḥ puṇyāḥ sahūhukāḥ |
trigarttāś ca kirātāś ca tomarāḥ śiśirādrikāḥ || 57 ||
ime tavoktā viṣayāḥ suvistarād dvīpe kumāre rajanīcareśa |
eteṣu deśeṣu ca deśadharmān saṃkīrtyamānāñ śṛṇu tattvato hi || 58 ||

The Kuthaprāvaraṇas, the Ūrṇas, the Puṇyas together with the Hūhukas, the Trigartas, Kirātas, Tomaras, and the inhabitants of Śiśirādri;

These territories within Kumāra-dvīpa have now been described to you at great length, O lord of the night-roamers. Now listen attentively and accurately as the particular customs and laws of these lands are set forth.

Commentary

Śiśirādrikāḥ is formed from śiśira, “cold,” and adri, “mountain”. It therefore means “those belonging to the cold mountain”.
Deśadharma means the customary norms, duties, laws, or accepted practices peculiar to a particular land.

ति श्रीवामनपुराणे
त्रयोदशोऽध्यायः ॥ १३ ॥

iti śrīvāmanapurāṇe
trayodaśo ’dhyāyaḥ || 13 ||

Thus ends the thirteenth chapter of the illustrious Vāmana Purāṇa.

Full synopsis

The Sacred Geography of Jambūdvīpa and Bhārata Varṣa

Chapter 13

The Ninefold Structure of Jambūdvīpa

Chapter 13 presents Jambūdvīpa as a ninefold cosmographical system centered on Ilāvṛta Varṣa and arranged according to the cardinal and intermediate directions. The surrounding regions include Bhadrāśva, Hiraṇya, Kiṃnara, Bhārata, Hari, Ketumāla, Ramyaka, and Kuru. With the exception of Bhārata, these varṣas are described as paradisiacal domains where aging, death, social inequality, and the degeneration of the cosmic ages are absent.

Bhārata as the Realm of Karma

Bhārata Varṣa occupies a unique position as the sphere of moral action, social differentiation, and spiritual striving. Here beings generate merit and sin, attain heaven through righteous conduct, and may ultimately obtain liberation. The four social classes are associated with their characteristic duties—sacrifice, governance, warfare, commerce, and service—through which society is regulated, and religious purification is achieved.

The Internal Divisions of Bhārata

Bhārata is further described as consisting of nine dvīpas separated by seas and mutually difficult to access. Eight are named before the principal ninth division, Kumāra-dvīpa, which extends from south to north. Its boundaries are represented through broad ethnogeographical categories: Kirātas in the east, Yavanas in the west, Āndhras in the south, and Turuṣkas in the north, while the organized social communities occupy the interior.

Mountains and Sacred Landscape

The chapter identifies seven principal kulaparvatas: Mahendra, Malaya, Sahya, Śuktimat, Ṛkṣa, Vindhya, and Pāriyātra. These are accompanied by numerous secondary mountains, including Govardhana, Citrakūṭa, Ṛṣyamūka, Mandara, Maināka, Arbuda, and Raivata. Mountains function not only as geographical landmarks but also as structural foundations of the land, sources of rivers, centers of settlement, and sites of sacred memory.

River Systems and Religious Geography

The rivers are classified according to their mountain sources, producing an elaborate hydrography of Bhārata. Himalayan rivers include Sarasvatī, Kālindī, Gaṇḍakī, Kauśikī, Sarayū, and Sindhu; the Vindhya and Ṛkṣa systems include Narmadā, Tāpī, Vaitaraṇī, and numerous lesser rivers; while the Sahya range gives rise to Godāvarī, Kṛṣṇā, Tuṅgabhadrā, Kāverī, and others. Rivers are described as sacred Sarasvatīs, removers of sin, mothers of the world, and brides who ultimately unite with the ocean.

People, Regions, and Cultural Classification

A large portion of the chapter catalogs the janapadas and populations of Bhārata according to central, northern, eastern, southern, western, Vindhyan, and mountainous regions. The list includes kingdoms, tribal communities, frontier peoples, pastoral groups, forest-dwellers, foreign populations, and communities associated with priestly lineages. These classifications preserve a layered cultural geography rather than a precise political map, combining inherited ethnography with later historical additions.

From Geography to Regional Dharma

The chapter concludes by stating that the territories of Kumāra-dvīpa have been described in detail and announces a transition to their respective deśadharmas. This movement from physical geography to regional custom reflects the Purāṇic understanding that landscape, society, religious practice, and law are interconnected. Bhārata is therefore presented not simply as a landmass, but as a sacred moral field whose mountains, rivers, peoples, and customs collectively sustain the operation of dharma.

Nearby in the Vāmana Purāṇa

Ch7 - Ch13

All 13 chapters →

Ch7 The Birth of Urvaśī and Prahlāda’s Battle with Nara-Nārāyaṇa Ch8 Prahlāda’s Battle with Nara-Nārāyaṇa: Victory Through Devotion Ch9 Andhaka’s War Against the Gods Ch10 Andhaka’s Victory Over the Gods Ch11 Universal Dharma and the Seven Continents Ch12 Karmic Sins, Infernal Punishments, and Ingratitude

Ch13 The Sacred Geography of Jambūdvīpa and Bhārata Varṣa You are here