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

“摩蹉族（Matsya）、库沙塔族（Kuśaṭṭa）、库尼昆陀罗族（Kuṇikuṇḍala）、般阇罗族（Pāñjāla）与迦湿耶族（Kāśya）——并同拘萨罗族（Kosala）。”

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.