Varaha Purana - Adhyaya 88
Varaha PuranaAdhyaya 883 Shlokas

Adhyaya 88: Account of the Extents of Śālmaladvīpa, Gomedadvīpa, and Puṣkaradvīpa

Śālmaladvīpa–Gomedadvīpa–Puṣkaradvīpa-vistara-kathana

Ancient-Geography (Purāṇic Cosmography)

Im belehrenden Rahmen zwischen Varāha und Pṛthivī bewahrt dieses Kapitel Rudras knappe kosmographische Unterweisung über Anordnung und verhältnismäßige Ausdehnung der dvīpas. Er beginnt mit Śālmaladvīpa, doppelt so groß wie Krauñcadvīpa und umgeben vom Ghee-Ozean (ghṛta-samudra), und nennt sieben Hauptberge, sieben varṣas sowie die zugehörigen Flusssysteme, einschließlich der kula-parvatas. Danach folgt Gomedadvīpa, der sechste dvīpa, doppelt so groß wie Śālmaladvīpa und umschlossen von einem Likör-Ozean (suroda), mit zwei Hauptbergen, darunter Kumuda. Anschließend wird Puṣkaradvīpa vorgestellt, umgeben vom Ozean aus Zuckerrohrsaft (ikṣurasa), mit dem Mānasaparvata und einem in zwei Teile gegliederten varṣa. Rudra schließt mit dem Maß der Erde und des brahmāṇḍa, erwähnt unzählige kosmische Eier und erinnert an Nārāyaṇas Tat in Ebergestalt, die Erde zu stabilisieren, wodurch Kosmographie als Lehre vom Gleichgewicht der Erde erscheint, bevor er nach Kailāsa aufbricht.

Speakers

VarāhaPṛthivīRudra

Key Concepts

dvīpa-vistāra (proportional continental extents)samudra-pariveṣṭana (encircling oceans: ghṛta, suroda, ikṣurasa, svādūdaka)sapta-parvata / sapta-varṣa schemakula-parvata nomenclature and mineral-color imagerybrahmāṇḍa-pramāṇa (cosmic measurement)Varāha/Nārāyaṇa as stabilizer of Pṛthivī (earth-preservation motif)
Sanskrit recitationVaraha Purana Adhyaya 88

Shlokas in Adhyaya 88

Verse 1

रुद्र उवाच । त्रिषु शिष्टेषु वक्ष्यामि द्वीपेषु मनुजान्युत । शाल्मलं पञ्चमं वर्षं प्रवक्ष्ये तन्निबोधत । क्रौञ्चद्वीपस्य विस्ताराच्छाल्मलो द्विगुणो मतः ॥ ८८.१ ॥

Rudra sprach: „O Bester der Menschen, nun werde ich von den drei verbleibenden Dvīpas sprechen. Ich werde Śālmala, die fünfte Varṣa, darlegen; nimm es aufmerksam auf. Der Ausdehnung nach gilt Śālmala als doppelt so groß wie Kraunca-dvīpa.“

Verse 2

श्रीवराह उवाच । एवमुक्त्वा गतो रुद्रः क्षणाददृश्यमूर्तिमान् । ते च सर्वे गता देवा ऋषयश्च यथागतम् ॥ ८८.३ ॥

Śrī Varāha sprach: „Nachdem Rudra so gesprochen hatte, ging er fort und wurde im Nu unsichtbar; und all jene Götter und Seher gingen ebenfalls davon, ein jeder kehrte zurück, wie er gekommen war.“

Verse 3

घृतसमुद्रमावृत्य व्यवस्थितस्तद्विस्तारो द्विगुणस्तत्र च सप्त पर्वताः प्रधानास्तावन्ति वर्षाणि तावत्यो नद्यः । तत्र च पर्वताः । सुमहान् पीतःशातकुम्भात् सार्वगुणसौवर्णरोहितसुमनसकुशल ----- जाम्बूनदवैद्युता इत्येते कुलपर्वता वर्षाणि चेति । अथ षष्ठं गोमेदं कथ्यते । शाल्मलं यथा सुरोदेनावृतं तद्वत् सुरोदोऽपि तद्द्विगुणेन गोमेदेनावृतः । तत्र च प्रधानपर्वतौ द्वावेव । एकस्य तावत्तावसरः । अपरश्च कुमुद इति । समुद्रश्चेक्षुरसस्तद्द्विगुणेन पुष्करेणावृतः । तत्र च पुष्कराख्ये मानसो नाम पर्वतः । तदपि द्विधा छिन्नं वर्षं तत्प्रमाणेन च । स्वादोदकेनावृतम् । ततश्च कटाहम् । एतत् पृथिव्याः प्रमाणम् । ब्रह्माण्डस्य च सकटाहविस्तारप्रमाणम् । एवंविधानामण्डानां परिसंख्यां न विद्यते । एतानि कल्पे कल्पे भगवान् नारायणः क्रोडरूपी रसातलान्तःप्रविष्टानि दंष्ट्रैकैनोद्धृत्य स्थितौ स्थापयति । एष वः कथितो मार्गो भूमेरायामविस्तरः । स्वस्ति वोऽस्तु गमिष्यामि कैलासं निलयं द्विजाः

Vom Ghee-Ozean umschlossen, ist seine Ausdehnung dort als doppelt festgesetzt; und es gibt dort sieben Hauptberge, ebenso viele Regionen (varṣas) und ebenso viele Flüsse. Die Berge dort—Sumahān, Pīta, Śātakumbha, Sārvaguṇa, Sauvarṇa, Rohita, Sumanas, Kuśala, … Jāmbūnada, Vaidyuta—das sind die Grenz- (kula-) Berge, und ebenso die Regionen. Nun wird die sechste (dvīpa), Gomeda, beschrieben. Wie Śālmala vom Sura-Ozean umgeben ist, so ist auch der Sura-Ozean von Gomeda umgeben, und zwar im doppelten Maß. Dort gibt es nur zwei Hauptberge: der eine heißt Tāvat-tāvasara, der andere Kumuda. Der Ozean besteht aus Zuckerrohrsaft (Ikṣurasa) und ist von Puṣkara im doppelten Maß umschlossen. In der dvīpa namens Puṣkara befindet sich ein Berg namens Mānasa. Jene Region ist ebenfalls in zwei Teile geteilt, dem Maß entsprechend. Sie ist vom Ozean des Süßwassers (Svādodaka) umgeben; und dann folgt der kosmische „Kessel“ (kaṭāha). Dies ist das Maß der Erde und ebenso das Maß der Ausdehnung des brahmāṇḍa samt seiner kesselartigen Umhüllung. Die Zahl solcher eiförmigen Universen ist unbekannt. In jedem Kalpa dringt Bhagavān Nārāyaṇa in Gestalt des Ebers bis zum Ende von Rasātala vor, hebt sie mit einem einzigen Hauer empor und setzt sie in Beständigkeit ein. So ist euch der Bericht von Länge und Breite der Erde dargelegt. Heil sei euch; ich gehe nach Kailāsa, meiner Wohnstatt, o Zweimalgeborene.“

Inside Adhyaya 88

How it unfolds

  1. Where it opens

    Within the Varāha–Pṛthivī teaching frame, Rudra resumes cosmographic instruction, announcing he will describe the remaining dvīpas beyond those already covered, emphasizing proportional expansion and orderly arrangement.

  2. Central event

    Rudra details the extents and encircling oceans of Śālmaladvīpa (twice Krauñcadvīpa; surrounded by a ghṛta-samudra), then Gomedadvīpa (twice Śālmaladvīpa; surrounded by a suroda-samudra), and finally Puṣkaradvīpa (surrounded by an ikṣurasa-samudra), including their mountains, varṣa-divisions, and river systems in the standard sapta-parvata/sapta-varṣa idiom (with Puṣkara’s distinctive bifurcation).

  3. Climax resolution

    The cosmographic catalogue culminates in brahmāṇḍa-pramāṇa: Rudra states measures of Earth and the cosmic egg(s), notes innumerable brahmāṇḍas, and re-centers the entire mapping in the Varāha doctrine—Nārāyaṇa’s boar-form stabilizes Pṛthivī from rasātala, making cosmic measurement a teaching about terrestrial balance and preservation.

Geographical context

Purāṇic cosmographic regions: Śālmaladvīpa, Krauñcadvīpa, Gomedadvīpa, Puṣkaradvīpa; oceans/seas: ghṛta-samudra, suroda-samudra, ikṣurasa-samudra, svādūdaka; mountains: (kula-parvatas listed) Sumahān, Pīta, Śātakaumbha, Sārvaguṇa, Sauvarṇa, Rohita, Sumanas, Kuśala, Jāmbūnada, Vaidyuta; principal mountain: Kumuda; Mānasaparvata; Kailāsa; rasātala; kaṭāha (cosmic basin imagery).

Ritual instructions

  • BenefitNo explicit ritual-vidhi is taught; the chapter’s ‘benefit’ is doctrinal—contemplation of dvīpa-vistāra and samudra-pariveṣṭana as an expression of cosmic order upheld by Varāha/Nārāyaṇa’s stabilizing power.

The narrative frame

  • Rudra (within the broader Varāha–Pṛthivī instructional frame)Pṛthivī (and implicitly the Purāṇic audience of sages/gods) · Concise, enumerative, cosmographic; didactic with a concluding theological re-centering on Varāha.

The emotional journey

  • Dominant RasaAdbhuta (wonder) with a secondary Śānta (contemplative orderliness).
  • Emotional ProgressionFrom measured description (lists of extents, mountains, varṣas, rivers) → widening scale (dvīpa doubling and successive oceans) → cosmic vastness (innumerable brahmāṇḍas) → devotional-theological anchoring in Varāha as the guarantor of stability.

Planning a pilgrimage

  • Visit FeasibilityNot directly visitable as terrestrial pilgrimage sites; these are Purāṇic cosmographic regions used for contemplative mapping and theological instruction rather than geographic travel.

Frequently Asked Questions

The chapter frames cosmographic measurement as a doctrine of order and stability: Earth (Pṛthivī) is depicted as periodically stabilized by Nārāyaṇa in boar-form, implying that terrestrial balance is maintained through a larger cosmic governance rather than human ritual action in this passage.

No tithi, lunar month, seasonal (ṛtu), or calendrical markers are specified in Adhyaya 88; the content is primarily spatial and proportional (dvīpa and ocean extents) rather than ritual-timing instruction.

It explicitly connects Earth’s stability to the Varāha motif: Nārāyaṇa, taking a boar form, enters rasātala and raises/sets the worlds into a stable condition. This functions as an early preservation narrative where cosmic structure and Earth’s habitability depend on periodic restorative intervention.

No royal genealogies or administrative lineages are named here. The principal figures are Rudra (as instructor), Varāha/Nārāyaṇa (as cosmic stabilizer), and the implied audience of sages (ṛṣayaḥ) and gods (devāḥ).

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