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Shloka 8

Adhyaya 58The Kurma-Form of Narayana: Mapping Bharata through Nakshatras, Regions, and Planetary Afflictions

कालकोटिसपाषण्डाः पारियात्रनिवासिनः ।

कापिङ्गलाः कुरुर्बाह्यस्तथैवोडुम्बरा जनाः ॥

kālakoṭisapāṣaṇḍāḥ pāriyātranivāsinaḥ | kāpiṅgalāḥ kururbāhyas tathaivoḍumbarā janāḥ ||

ชาวกาลโกฏิและพวกปาษัณฑะ ผู้อาศัยในแคว้นปาริยาตระ; พวกกาปิงคละ; ชาวกุรุแห่งแดนภายนอก; และชนที่เรียกว่าอุฑุมพะระ (ล้วนอยู่ ณ ที่นั้น)

kālakoṭisapāṣaṇḍāḥthe Kālakoṭi people who are with heretics
kālakoṭisapāṣaṇḍāḥ:
Karta (कर्ता)
TypeNoun
Rootkālakoṭi + sa-pāṣaṇḍa (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural (बहुवचन); समासः—तत्पुरुषः (विशेष्य-विशेषणभावः), ‘कालकोटि’ इति नाम + ‘सपाषण्ड’ (सह पाषण्डैः)
pāriyātra-nivāsinaḥinhabitants of Pāriyātra
pāriyātra-nivāsinaḥ:
Karta (कर्ता)
TypeNoun
Rootpāriyātra + nivāsin (प्रातिपदिक; कृदन्त-आधारित)
FormMasculine, Nominative (1st/प्रथमा), Plural; समासः—तत्पुरुषः (षष्ठी/सप्तमी-सम्बन्धः), ‘पारियात्रे निवसन्ति’ इति
kāpiṅgalāḥthe Kāpiṅgalas
kāpiṅgalāḥ:
Karta (कर्ता)
TypeNoun
Rootkāpiṅgala (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural
kururbāhyaḥthe Kururbāhya (one outside/outer Kurus)
kururbāhyaḥ:
Karta (कर्ता)
TypeNoun
Rootkururbāhya (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Singular; समासः—तत्पुरुषः (कर्मधारय-प्रायः), ‘कुरून् बाह्यः/कुरु-देशस्य बाह्यः’
tathāand likewise
tathā:
Sambandha (सम्बन्ध/समुच्चय)
TypeIndeclinable
Roottathā (अव्यय)
FormAvyaya; adverb/particle (उपपद/समुच्चयार्थ)
evaindeed/just
eva:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rooteva (अव्यय)
FormAvyaya; emphatic particle (निश्चय/अवधारण)
uḍumbarāḥthe Uḍumbaras
uḍumbarāḥ:
Karta (कर्ता)
TypeNoun
Rootuḍumbara (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural
janāḥpeople
janāḥ:
Karta (कर्ता)
TypeNoun
Rootjana (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural
Mārkaṇḍeya

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

Viṣṇu (Kūrma)
Mountain-region mappingEthnonymsBoundary peoples

FAQs

Purāṇic geography often encodes social boundaries and perceived cultural peripheries. The takeaway is descriptive rather than prescriptive here, but it reflects how tradition mapped diversity in relation to a sacral center.

Sthiti—world description; secondarily supports Vaṃśānucarita contexts where regions relate to lineages and polities.

Peripheral groups (‘outer Kurus’, mountain dwellers) can symbolize liminal zones of the cosmic body—edges where order meets the unknown, often used in Purāṇas to frame omens and transitions.