Varaha Purana - Adhyaya 86
Varaha PuranaAdhyaya 8653 Shlokas

Adhyaya 86: Description of Śākadvīpa and Kuśadvīpa (Cosmographic Geography)

Śākadvīpa-Kuśadvīpa-varṇana

Ancient-Geography

Varaha Bhagwan Prithvi ko batate hain ki Shakdwip kaisa hai. Yeh dwip Jambudvip se do guna bada hai aur iske charon taraf lavanodda samudar hai. Isme saat bade parvat hain jaise Meru aur Malay jaise naam. Yahan ke log bahut lambe umar jeete hain aur bhookh ya bimari nahi hoti. Phir Kushdwip ki baat hoti hai jo Shakdwip se bada hai. Iske charon taraf kshiroda samudar hai aur baad mein dadhimandoda bhi aata hai. Yahan bhi parvat aur nadiyon ke naam bataye gaye hain. Yeh chapter hamare duniya ka naksha jaisa hai jo batata hai ki sab kaise juda hua hai.

Speakers

VarāhaPṛthivī

Key Concepts

Dvīpa cosmography (Śākadvīpa, Kuśadvīpa) and proportional dimensions (dviguṇa-vistāra)Encircling oceans (lavaṇodaka, kṣīroda, dadhimaṇḍoda) as ecological boundariesKulaparvata catalog and dvināma (dual nomenclature) as a toponymic systemRiver systems (saptamahānadyaḥ) and hydro-ecological orderingIdealized human ecology: longevity and absence of durbhikṣa–jarā–vyādhi
Recitation with translationVaraha Purana Adhyaya 86

Shlokas in Adhyaya 86

Verse 1

Ab agla adhyay hai 86. Isme Shakadwip ke baare mein samjho.

Verse 2

Ab teesra dwip suno, jo Kushadwip hai.

Verse 3

Jambudweep jitna bada hai, uske do guna bada namak wala samundar hai. Yeh samundar Jambudweep ko poora gher leta hai. Do baar gher leta hai, isliye do guna bada hai.

Verse 4

Kushdweep, doodh ke samundar ko gher ke rakha hai. Shakadweep jitna bada hai, uske do guna yeh samundar hai.

Verse 5

Wahan acchi jagah hai. Log wahan bahut der tak jeete hain. Wahan bhook nahi marti, na bimari aati hai, na buddha aata hai. Bilkul saaf jagah hai.

Verse 6

Wahan bhi saat main pahad hain. Inko kul pahad kehte hain.

Verse 7

Woh saat kul pahad wahan khade hain. Dono taraf samundar hai. Ek taraf namak ka samundar, dusri taraf doodh ka samundar aur dahi ka samundar bhi hai.

Verse 8

सर्वे च द्विनामानः

Aur in sab ke do-do naam hain.

Verse 9

तत्र च प्रागायतः शैलेन्द्र उदयो नाम पर्वतः

Wahan poorab ki taraf ek pahad hai. Uska naam Udaya hai. Log use pahadon ka raja bolte hain.

Verse 10

तद् यथा — कुमुदविद्रुमेति च शोच्यते

Matlab yeh ki uska ek aur naam hai. Log use Kumuda-vidruma bhi kehte hain.

Verse 11

तस्यापरेण जलधारो नाम गिरिः

Us pahad ke peeche ki taraf ek aur pahad hai. Uska naam Jaladhara hai.

Verse 12

उन्नतो हेमपर्वतः सैव

Woh pahad kaafi uncha hai. Uska naam Hemaparvata bhi hai.

Verse 13

सैव चन्द्रेति कीर्तितः

Wohi pahaad ko log Chandra bhi kehte hain.

Verse 14

बलाहको द्युतिमान् सैव

Wohi pahaad Balahaka naam se bhi jaana jaata hai. Yeh chamakdaar hai.

Verse 15

तस्य च जलमिन्द्रो गृहीत्वा वर्षति

Indra us pahaad ka paani le jaata hai. Phir wohi paani baarish ke roop mein barsata hai.

Verse 16

तथा द्रोणः सैव पुष्पवान्

Wohi pahaad Drona naam se bhi jaana jaata hai. Isme bahut phool hote hain, isliye Pushpavan bhi kehte hain.

Verse 17

तस्य पारे रैवतको नाम गिरिः

Us pahaad ke paar ek aur pahaad hai. Uska naam Raivatak hai.

Verse 18

कङ्कश्च पर्वतः सैव कुशेशयः॥

Ek pahad hai jiska naam Kanka hai. Wohi pahad ko Kukeshaya bhi kehte hain.

Verse 19

सैव नारदो वर्ण्यते तस्मिंश्च नारदपर्वतादुत्पन्नो तस्य चापरेण श्यामो नाम गिरिः॥

Wohi pahad Narad ke naam se bhi jaana jaata hai. Narad pahad ke paas ek aur pahad hai, uska naam Shyam hai.

Verse 20

तथा षष्ठो महिषनामाः स एव हरिरित्युच्यते॥

Chhatha pahad ka naam Mahish hai. Usi ko Hari bhi bolte hain.

Verse 21

तस्मिंश्च प्रजाः श्यामत्वमापन्नाः सैव दुन्दुभिर्वर्ण्यते॥

Wahan log ka rang kaala ho gaya hai. Us jagah ko Dundubhi kehte hain.

Verse 22

तत्राग्निर्वसति॥

Wahan Agni Dev rehte hain.

Verse 23

तस्मिन्सिद्धा इति कीर्तिताः प्रजानेकविधाः क्रीडन्तस्तस्यापरे रजतो नाम गिरिः सैव शाकोच्यते॥

Wahan log Siddha kehte hain, bahut tarah ke. Woh wahan khelte rehte hain. Uske baad ek pahad hai jiska naam Rajata hai. Usi ko Shaak bhi kehte hain.

Verse 24

सप्तमस्तु ककुद्मान्नाम सैव मन्दरः कीर्त्यते॥

Satvaan pahad ka naam Kakudmaan hai. Wohi pahad Mandara ke naam se bhi jaana jaata hai.

Verse 25

तस्यापरेणाम्बिकेयः स च विभ्राजसो भण्यते॥

Uske aage Ambikeya pahad hai. Usi pahad ko Vibhrajas bhi kehte hain.

Verse 26

इत्येते पर्वताः कुशद्वीपे व्यवस्थिताः एतेषां वर्षभेदो भवति द्विनामसंज्ञः॥

Yeh sab pahad Kushdwip mein hain. Inke beech mein jagah banti hai. Har jagah ka do naam hai.

Verse 27

स एव केसरित्युच्यते॥

Wahi pahad Kesari ke naam se bhi jaana jaata hai.

Verse 28

कुमुदस्य श्वेतमुद्भिदं तदेव कीर्त्यते

Kumuda naam ki cheez ki jo safed growth hoti hai, usko alag se bataya jata hai.

Verse 29

ततश्च वायुः प्रवर्तते

Uske baad hawa chalne lagti hai.

Verse 30

उन्नतस्य लोहितं वेणुमण्डलं तदेव भवति

Jo upar ki taraf hota hai, usme laal rang ka bamboo ka gola banta hai. Usi ko aise kehte hain.

Verse 31

गिरिणामान्येव वर्षाणि तद्यथा

Pahadon ke naam se jo ilaake hain, woh yeh hain.

Verse 32

बलाहकस्य जीमूतं तदेव रथाकार इति

Balahak pahad par jo badal ka dher hota hai, usko Rathakara kehte hain. Yeh rath jaisa dikhta hai.

Verse 33

उदयसुकुमारो जलधारक्षेमकमहाद्रुमेति प्रधानानि द्वितीयपर्वतनामभिरपि वक्तव्यानि

Udayasukumar, Jaladhar, Kshemak aur Mahadrum, yeh chaar main hain. Inke alava doosre parvat bhi hain, unke naam bhi batane honge.

Verse 34

द्रोणस्य हरितं तदेव बलाधनं भवति

Drona ka jo hara hissa hai, usi ko Baladhan kehte hain.

Verse 35

तस्य च मध्ये शाकवृक्षस्तत्र च सप्तमहानद्यो द्विनाम्न्यः

Uske beech mein ek Shak ka ped hai. Wahan saat badi nadiyan bhi hain, aur unke do-do naam hain.

Verse 36

कङ्कस्यापि ककुद्मान् नाम

Kank ka ek aur naam hai, Kakudman.

Verse 37

तद्यथा सुकुमारी कुमारी नन्दा वेणिका धेनुः इक्षुमती गभस्ति इत्येता नद्यः

Yeh woh saat nadiyan hain, Sukumari, Kumari, Nanda, Venika, Dhenu, Ikshumati, aur Gabhasti.

Verse 38

वृत्तिमत्तदेव मानसं महिषस्य प्रभाकरम् ।

Us ilaake ka naam Maanas hai. Yeh wahi jagah hai jahan Mahish ka chamakdaar roop hai, jaise sooraj chamakta hai.

Verse 39

ककुद्मतः कपिलं तदेव सङ्ख्यातं नाम ।

Kakudmat se Kapila aaya. Us zameen ka naam Sankhyata hai.

Verse 40

इत्येतानि वर्षाणि ।

Toh yeh sab vars hain, yeh sab alag-alag ilaake hain.

Verse 41

तत्र द्विनाम्न्यो नद्यः ।

Wahan do nadiyan hain. Dono ke do-do naam hain.

Verse 42

प्रतपा प्रवेशा सैवोच्यते ।

Ek nadi ka naam Pratapa hai, log Pravesha bhi kehte hain. Yeh wahi nadi hai.

Verse 43

द्वितीया शिवा यशोदा सा च भवति ।

Dusra naam Shiva hai. Yehi nadi Yashoda bhi kehlati hai.

Verse 44

तृतीया पित्रा नाम सैव कृष्णा भण्यते ।

Teesra naam Pitra hai. Yehi nadi Krishna bhi bulayi jaati hai.

Verse 45

चतुर्थी ह्रादिनी नाम सैव चन्द्रा निगद्यते ।

Chautha naam Hradini hai. Yehi nadi Chandra ke naam se bhi jaani jaati hai.

Verse 46

विद्युता च पञ्चमी शुक्ला सैव ।

Paanchva naam Vidyuta hai. Yehi nadi Shukla bhi kehti hai.

Verse 47

वर्णा षष्ठी सैव विभावरी ।

Chhatha naam Varna hai. Yehi nadi Vibhavari bhi hai.

Verse 48

महती सप्तमी सा एव धृतिः ।

Saatwan naam Mahati hai. Yehi Dhriti hai.

Verse 49

एताः प्रधानाः शेषाः क्षुद्रनद्यः ।

Yeh sab badi nadiyan hain. Baaki chhoti-chhoti nadiyan hain.

Verse 50

इत्येष कुशद्वीपस्य संनिवेशः ।

Toh yeh hai Kushdwip ka poora naksha.

Verse 51

शाकद्वीपो द्विगुणः संनिविष्टश्च कथितः ।

Shakdwip iska double size ka hai. Aise hi bana hua hai.

Verse 52

तस्य च मध्ये महाकुशस्तम्भः ।

Uske beech mein ek bada khamba hai. Uska naam Mahakush Stambh hai.

Verse 53

एष च कुशद्वीपो दधिमण्डोदेनावृतः क्षीरोदद्विगुणेन ।

Yeh Kushdweep ke aas-paas ek samundar hai. Uska naam Dadhimando hai, yeh chhachh ka samundar hai. Yeh Ksheersagar se dugna bada hai.

Inside Adhyaya 86

How it unfolds

  1. Where it opens

    In the Varāha–Pṛthivī dialogue, the discourse transitions from earlier cosmographic framing to a more schematic, instructional mapping of the dvīpa-system, beginning with Śākadvīpa and proceeding to Kuśadvīpa, emphasizing proportional dimensions and encircling oceans as cosmic boundaries.

  2. Central event

    Varāha enumerates the spatial relations (dviguṇa-vistāra) of Śākadvīpa relative to Jambūdvīpa and Kuśadvīpa relative to Śākadvīpa, then catalogs each dvīpa’s organizing features: the surrounding oceans (lavaṇodaka, kṣīroda, and dadhimaṇḍoda), the kulaparvatas (often with dvināma/paired names), the principal rivers (including dual-named streams in Kuśadvīpa), and the central arboreal/pillar-like feature (Śākavṛkṣa; Mahākuśastamba).

  3. Climax resolution

    The description culminates in an idealized ecological-human order: the dvīpas are portrayed as stable, well-regulated environments where inhabitants enjoy longevity and are free from famine (durbhikṣa), aging (jarā), and disease (vyādhi), implying that cosmic proportionality and bounded hydroscapes sustain well-being.

Geographical context

Cosmographic regions and features: Śākadvīpa; Kuśadvīpa; Jambūdvīpa (as reference); oceans—Lavaṇodadhi/Lavaṇodaka (salt ocean), Kṣīroda/Kṣīrodadhi (milk ocean), Dadhimaṇḍoda (curd-like ocean). Śākadvīpa kulaparvatas/toponyms: Udaya (Śailendra), Jaladhāra, Raivataka, Śyāma, Rajata (Śāka), Ambikeya (Vibhrājasa/Kesarī). Śākadvīpa central tree: Śākavṛkṣa. Śākadvīpa rivers: Sukumārī, Kumārī, Nandā, Veṇikā, Dhenu, Ikṣumatī, Gabhasti. Kuśadvīpa kulaparvatas (dvināma): Kumuda/Vidruma; Unnata/Hema; Balāhaka/Dyutimān; Droṇa/Puṣpavān; Kaṅka/Kuśeśaya; Mahiṣa/Hari; Kakudmān/Mandara. Kuśadvīpa rivers (dvināma): Pratapā/Praveśā; Śivā/Yaśodā; Pitrā/Kṛṣṇā; Hrādinī/Candrā; Vidyutā/Śuklā; Varṇā/Vibhāvarī; Mahatī/Dhṛti. Kuśadvīpa central feature: Mahākuśastamba.

Ritual instructions

  • BenefitThis adhyāya is primarily cosmographic instruction (dvīpa–saṃniveśa) rather than a ritual manual; its ‘benefit’ is contemplative orientation—understanding cosmic order, proportionality, and the ecological logic of bounded oceans, mountains, and rivers.

The narrative frame

  • VarāhaPṛthivī · Didactic, schematic, and catalogic (map-like enumeration rather than dramatic narration).

The emotional journey

  • Dominant RasaAdbhuta (wonder)
  • Emotional ProgressionCuriosity about cosmic layout → orderly enumeration of dvīpas, oceans, mountains, and rivers → settling into a sense of stability and abundance through the depiction of famine- and disease-free regions.

Planning a pilgrimage

  • Visit FeasibilityNot directly visitable as terrestrial pilgrimage sites in the conventional sense; Śākadvīpa and Kuśadvīpa function as Purāṇic cosmographic regions. Engagement is best approached through study, recitation, and comparative Purāṇic cosmology rather than physical travel.

Frequently Asked Questions

The chapter primarily instructs through cosmographic ordering: it presents a model of terrestrial stability in which oceans, mountains, rivers, and central trees form a regulated system. The idealized description of regions free from famine (durbhikṣa), aging (jarā), and disease (vyādhi) implies that well-ordered environments correspond to well-being, offering an indirect ecological-ethical frame rather than explicit moral rules.

No explicit chronological markers (tithi, māsa, ṛtu, or lunar/seasonal timings) are stated in the supplied passage. The content is descriptive geography (dvīpa–saṁniveśa) rather than a ritual or calendrical prescription.

Environmental balance is conveyed via spatial proportionality (dviguṇa relations between dvīpas), bounded hydroscapes (salt, milk, and curd-like oceans), and systematic hydrography (named rivers) anchored by mountain ranges and central arboreal features (Śākavṛkṣa; Mahākuśastamba). The text’s emphasis on regions without scarcity or disease frames a stable terrestrial design as conducive to sustainable life.

The passage does not cite human dynasties or royal genealogies. It references cosmographic and eponymic names (e.g., Nārada as a mountain-name association; Indra in relation to rainfall), functioning as mythic-cultural identifiers within the geographic schema rather than as historical lineages.

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