Vamana Purana — Structure of Jambudvipa, Shloka 35

The Structure of Jambudvipa: Nine Varshas, Navadvipa Bharata, Mountains, Rivers, and Peoples

Devanagari script

मत्स्याः कुशट्टाः कुणिकुण्डलाश्च पाञ्जालकाश्याः सह कोसलाभिः

Transliteration

matsyāḥ kuśaṭṭāḥ kuṇikuṇḍalāśca pāñjālakāśyāḥ saha kosalābhiḥ

Translation

Kaum Matsya, Kuśaṭṭa, Kuṇikuṇḍala, Pāñjāla, dan Kāśya—bersama kaum Kosala (disebutkan).

Word by Word

• मत्स्याः: the Matsyas (people/region)
• मत्स्याः: Karta (कर्ता/सूची-निर्देशः)
• Type: Noun
• Root: मत्स्य (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; जनपद-नाम

• कुशट्टाः: the Kuśaṭṭas
• कुशट्टाः: Karta (कर्ता/सूची-निर्देशः)
• Type: Noun
• Root: कुशट्ट (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; जनपद-नाम (दुर्लभ)

• कुणिकुण्डलाः: the Kuṇis and Kuṇḍalas
• कुणिकुण्डलाः: Karta (कर्ता/सूची-निर्देशः)
• Type: Noun
• Root: कुणि-कुण्डल (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; जनसमूह-नाम

• च: and
• च: Sambandha (सम्बन्ध/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चयार्थक-निपात

• पाञ्जालकाश्याः: the Pāñjālas and Kāśyas
• पाञ्जालकाश्याः: Karta (कर्ता/सूची-निर्देशः)
• Type: Noun
• Root: पाञ्जाल-काश्य (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), बहुवचन; जनपद-नाम (पाञ्जालाः + काश्याः)

• सह: with
• सह: Sahakaraka (सहकारक/सह)
• Type: Indeclinable
• Root: सह (अव्यय)
• Form: अव्यय; सहार्थक-उपपद (preposition-like indeclinable: with)

• कोसलाभिः: with the Kosalas
• कोसलाभिः: Sahakaraka (सहकारक)
• Type: Noun
• Root: कोसल (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति (3rd/Instrumental), बहुवचन; ‘सह’ इत्यस्य योगे तृतीया

Speakers

• Primary dialogue framework in Vāmana Purāṇa is typically Pulastya → Nārada; specific speaker not explicit in given excerpt

Key Themes

• Sacred Geography
• Ethnography
• Janapada Enumeration

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What is the philosophical or ethical takeaway?

Purāṇic geography integrates many communities into a single sacred-cultural map. The ethical subtext is inclusivity within dharma: diverse peoples are situated within the same cosmographic order.

How does this fit the Pancalakshana?

This aligns with vaṃśānucarita/itihāsa-adjacent cataloguing only loosely; more precisely it belongs to Purāṇic descriptive geography (often embedded in tīrtha-mahātmya or regional digests).

What is the symbolic significance?

Lists of peoples function as a ‘sacred census’—a way to universalize the narrative world and imply that dharma and pilgrimage networks extend across political boundaries.