Varaha Purana - Adhyaya 76
Varaha PuranaAdhyaya 7616 Shlokas

Adhyaya 76: Description of Svarga: Amarāvatī, the Sudharmā Assembly Hall, and the Directional Cities

Svarga-lokasya Amarāvatī-dharmasabhā ca (Sudharmā) — digpura-varṇanam

Ancient-Geography (Purāṇic Cosmography)

Within the Varāha–Pṛthivī dialogue, the chapter turns to Purāṇic cosmography: Rudra describes a radiant region east of Mount Meru, enclosed by a circular mountain rampart (cakravāṭa) and rich in many minerals. Inside it stands the divine metropolis Amarāvatī, fortified with walls of jāmbūnada gold, filled with aerial palaces (vimānas), great reservoirs, banners, and floral adornments, and inhabited by devas, yakṣas, apsarases, and ṛṣis. At its center rises the famed Sudharmā sabhā, a jeweled assembly hall where Indra (Śacīpati, Sahasrākṣa) presides among perfected beings. The account then maps other directionally placed cities linked to Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera, and Īśāna, presenting svarga as an ordered, multi-regional realm.

Primary Speakers

VarāhaPṛthivīRudra

Key Concepts

Meru-centered cosmography (Meru, cakravāṭa)Amarāvatī as an idealized divine citySudharmā sabhā (divine assembly space)Directional polity: digpura system linked to deitiesMaterial splendor as a marker of cosmic order (dhātu, jāmbūnada, vajra, vaidūrya)Svarga as structured environment rather than purely moral abstraction

Shlokas in Adhyaya 76

Verse 1

रुद्र उवाच । तस्यैव मेरोः पूर्वे तु देशे परमवर्चसे । चक्रवाटपरिक्षिप्ते नानाधातुविराजिते ॥ ७६.१ ॥

Rudra said: “To the east of that very Mount Meru lies a region of exceptional radiance, encircled by a cakravāṭa (a ring-like enclosing mountain/wind-barrier), resplendent with many kinds of minerals.”

Verse 2

तत्र सर्वामरपुरं चक्रवातसमुद्धतम् । दुर्धर्षं बलदृप्तानां देवदानवरक्षसाम् । तत्र जाम्बूनदमयः सुप्राकारः सुतोरणः ॥ ७६.२ ॥

There stood the city of all the immortals, as if upheaved by a whirlwind—unassailable even to the gods, dānavas, and rākṣasas who are intoxicated with strength. There, its excellent rampart was made of Jāmbūnada-gold and furnished with fine gateways.

Verse 3

तस्याप्युत्तरपूर्वे तु देशे परमवर्चसे । आलोकजनसंपूर्णा विमानशतसंकुला ॥ ७६.३ ॥

And in its north-eastern region there is a land of supreme radiance, filled with luminous people, and crowded with hundreds of vimānas (celestial vehicles or aerial palatial structures).

Verse 4

महावापीसमायुक्ता नित्यं प्रमुदिता शुभा । शोभिता पुष्पशबलैः पताकाध्वजमालिनी ॥ ७६.४ ॥

Endowed with a great reservoir (or step-well), ever joyful and auspicious, it is adorned with variegated flowers and garlanded with banners and flags.

Verse 5

देवैर्यक्षोप्सरोभिश्च ऋषिभिश्च सुषोभिता । पुरन्दरपुरी रम्या समृद्धा त्वमरावती ॥ ७६.५ ॥

Adorned by the gods, the Yakṣas, the Apsarases, and the Ṛṣis, the delightful city of Purandara—indeed, you are Amarāvatī—prosperous and abundant.

Verse 6

तस्या मध्येऽमरावत्यां वज्रवैडूर्यवेदिका । त्रैलोक्यगुणविख्याता सुधर्मा नाम वै सभा ॥ ७६.६ ॥

In the midst of that Amarāvatī is a dais of diamond and vaidūrya (cat’s-eye/beryl). There is the assembly-hall named Sudharmā, renowned for its excellence throughout the three worlds.

Verse 7

तत्रास्ते श्रीपतेः श्रीमान् सहस्राक्षः शचीपतिः । सिद्धादिभिः परिवृतः सर्वाभिर्देवयोनिभिः ॥ ७६.७ ॥

There, the illustrious Sahasrākṣa—Śacī’s lord (Indra)—abides in the presence of Śrīpati (Viṣṇu), surrounded by Siddhas and other perfected beings, and by all classes of divine-born beings.

Verse 8

तत्र चैव सुवंशः स्याद् भास्करस्य महात्मनः । साक्षात् तत्र सुराध्यक्षः सर्वदेवनमस्कृतः ॥ ७६.८ ॥

There, indeed, the noble lineage of the great-souled Bhāskara (the Sun) is said to be present; and there, manifestly, stands the overlord of the gods, revered with obeisance by all the deities.

Verse 9

तस्याश्च दिक्षु विस्तीर्णा तत्तद्गुणसमन्विता । तेजोवती नाम पुरी हुताशस्य महात्मनः ॥ ७६.९ ॥

And in the directions of that region there spread a city far and wide, endowed with fitting qualities—(it was) the city named Tejovatī, belonging to the great-souled Hutāśa (Fire).

Verse 10

तत्तद्गुणवती रम्या पुरी वैवस्वतस्य च । नाम्ना संयमनी नाम पुरी त्रैलोक्यविश्रुता ॥ ७६.१० ॥

That delightful city, endowed with such excellences, belongs to Vaivasvata (Yama) as well; by name it is called Saṃyamanī—a city renowned throughout the three worlds.

Verse 11

तथा चतुर्थे दिग्भागे नैर्ऋताधिपतेः शुभा । नाम्ना कृष्णावती नाम विरूपाक्षस्य धीमतः ॥ ७६.११ ॥

Likewise, in the fourth directional quarter—under the auspicious lordship of the ruler of Naiṛta (the south‑western region)—there is a place called Kṛṣṇāvatī, associated with the wise Virūpākṣa.

Verse 12

पञ्चमे ह्युत्तरपुटे नाम्ना शुद्धवती पुरी । उदकाधिपतेः ख्याता वरुणस्य महात्मनः ॥ ७६.१२ ॥

Indeed, in the fifth northern division there is a city named Śuddhavatī, renowned as belonging to the great-souled Varuṇa, lord of the waters.

Verse 13

तथा पञ्चोत्तरे देवस्वस्योत्तरपुटे पुरी । वायोर्गन्धवती नाम ख्याता सर्वगुणोत्तरा ॥ ७६.१३ ॥

Likewise, in the northern quarter—on the northern flank of Devasva—there is a city renowned as Gandhavatī, belonging to Vāyu, and described as excellent in all qualities.

Verse 14

तस्योत्तरपुटे रम्या गुह्यकाधिपतेः पुरी । नाम्ना महोदया नाम शुभा वैदूर्यवेदिका ॥ ७६.१४ ॥

On its northern side lies a delightful city belonging to the lord of the Guhyakas; it is called Mahodayā, auspicious, and furnished with platforms or altars of the vaidūrya gem.

Verse 15

तथाष्टमेऽन्तरपुटे ईशानस्य महात्मनः । पुरी मनोहरा नाम भूतैर्नानाविधैर्युता । पुष्पैर्धन्यैश्च विविधैर्वनैराश्रमसंस्थितैः ॥ ७६.१५ ॥

Likewise, in the eighth inner enclosure there is a city called Manoharā, belonging to the great-souled Īśāna; it is inhabited by many kinds of beings and endowed with flowers, grains, and diverse forests in which hermitages are established.

Verse 16

प्रार्थ्यते देवलोकोऽयं स स्वर्ग इति कीर्तितः ॥ ७६.१६ ॥

This realm of the gods is sought after; therefore it is spoken of as “Svarga” (heaven).

Frequently Asked Questions

The chapter primarily instructs through cosmographic ordering: it presents svarga as a structured, directionally organized environment centered on Meru, where civic splendor, assembly space (Sudharmā), and deity-linked regions model an ideal of regulated cosmic governance rather than a direct code of social ethics.

No explicit chronological markers (tithi, nakṣatra, māsa, or seasonal observances) appear in this passage; the content is descriptive geography/cosmography rather than ritual timing.

Environmental balance is implied via spatial design: the realm is depicted as enclosed (cakravāṭa-parikṣipta), resource-rich (nānā-dhātu-virājita), and systematically partitioned into directional cities. This models a stable, managed cosmos that can be read as an analogue for terrestrial stewardship—order, containment, and resource awareness—within the broader Varāha–Pṛthivī Earth-centered narrative tradition.

The passage references primarily deity figures rather than human lineages: Indra (Sahasrākṣa, Śacīpati), Agni (Hutāśa), Yama (Vaivasvata), Nirṛti (associated here with Virūpākṣa), Varuṇa, Vāyu, Kubera (Guhyakādhipati), and Īśāna, along with classes of beings (deva, yakṣa, apsaras, ṛṣi, siddha).

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