
Uttaravarṣa-varṇana (Ramyaka–Hiraṇmaya–Uttarakuru–Candradvīpa–Sūryadvīpa–Rudrākara)
Ancient-Geography (Purāṇic Cosmography and Ethno-ecology)
在伐罗诃与大地女神(Varāha–Pṛthivī)的教诲框架中,本章呈现鲁陀罗对南北诸“伐尔沙”(varṣa,地域)的报告,尤重北方疆域及其居民。叙事按白山(Śveta)、蓝山(Nīla)与三峰(Triśṛṅga)的方位列举诸地:罗摩迦(Ramyaka)之人心智精妙,无衰老与身垢,依大榕树(nyagrodha)罗希多(Rohita)之果味精华为食,得极长寿命。继述金光地(Hiraṇmaya),有金河(Hiraṇvatī)与强大的变形夜叉(Yakṣa),并量述其寿数。随后展开更广的宇宙地理:北俱卢(Uttarakuru)树上自生衣饰,亦有产乳之树,宝石之土与黄金之沙;又述月洲(Candradvīpa)与日洲(Sūryadvīpa)的名山名河;终至鲁陀罗迦罗(Rudrākara),风神伐由(Vāyu)显现于宝座之上,将地理、环境丰饶与有定之寿命相贯通。
Verse 1
रुद्र उवाच । उत्तराणां च वर्षाणां दक्षिणानां च सर्वशः । आचक्षते यथान्यायं ये च पर्वतवासिनः । तच्छृणुध्वं मया विप्राः कीर्त्यमानं समाहिताः ॥ ८४.१ ॥
鲁陀罗说道:“关于北方诸域,以及同样关于南方诸域的全体——依照山居者所传述的正当惯例——诸位博学者啊,请专心聆听我此刻所诵述的叙说。”
Verse 2
दक्षिणेन तु श्वेतस्य नीलस्य चोत्तरेण च । वायव्यां रम्यकं नाम जायन्ते तत्र मानवाः । मतिप्रधानाः विमला जरादौर्गन्ध्यवर्जिताः ॥ ८४.२ ॥
在雪山(Śveta)之南、尼罗山(Nīla)之北的西北方,有一地名为“拉姆雅迦”(Ramyaka)。彼处所生之人,智慧为先,清净无垢,远离衰老与秽臭。
Verse 3
तत्रापि सुमहान् वृक्षो न्यग्रोधो रोहितः स्मृतः । तत्फलाद् रसपानाद्धि दशवर्षसहस्रिणः । आयुषा सर्वमनुजा जायन्ते देवरूपिणः ॥ ८४.३ ॥
彼处亦提及一株极其巨大的树:名为“罗希塔”(Rohita)的尼耶伽罗陀(nyagrodha,榕/菩提榕类)。确实,饮其果所出之汁,则一切人皆得生来寿命一万年,形貌如天神。
Verse 4
उत्तरेण च श्वेतस्य त्रिशृङ्गस्य च दक्षिणे । वर्षं हिरण्मयं नाम तत्र हैरण्वती नदी । यक्षाः वसन्ति तत्रैव बलिनः कामरूपिणः ॥ ८४.४ ॥
在雪山(Śveta)之北、三峰山(Triśṛṅga)之南,有一地名为“希兰摩耶”(Hiraṇmaya)。其间有“海兰伐蒂”(Hairaṇvatī)河流淌;雅叉(Yakṣa)亦居于彼处,力大而能随意化形。
Verse 5
एकादशहस्त्राणि समानां तेन जीवते । शतान्यन्यानि जीवन्ते वर्षाणां दश पञ्च च ॥ ८४.५ ॥
依此计量,其寿可达一万一千“萨玛”(年)。另有人又能多活若干百年,即再增十与五年(合为十五年)。
Verse 6
लकुचाः क्षुद्रसा वृक्षास्तस्मिन् देशे व्यवस्थिताः । तत्फलप्राशमानाः हि तेन जीवन्ति मानवाः ॥ ८४.६ ॥
在那片地域,有拉库迦树,汁液稀少(或产量微薄),稳稳生长其间。当地的人们确实以食其果而维生。
Verse 7
如是,在三峰之山特里施林伽(Trishṛṅga)中,其峰顶依次由摩尼宝、黄金及诸宝所成;自其北峰而下,于南海之滨有北俱卢(Uttarakuru)。彼处衣服与饰物如同生于树上;又有乳树,流出如乳之汁与饮。其地为宝土,沙为金砂。彼处居住从天界堕落之人,寿命一万三千年。于该洲之西,越四千由旬,自天界现月洲(Chandradvīpa),周圆一千由旬。洲中有两大山,名月光宝山(Chandrakānta)与日光宝山(Sūryakānta);二山之间有大河名月城河(Chandravati),多树多果,众流汇集,此即俱卢国土。其北侧越过波涛成鬘之海五千由旬,自天界现日洲(Sūryadvīpa),周圆一千由旬。洲中有胜山,广百由旬,高亦如是;由此流出名日旋河(Sūryāvarta)。彼处为太阳所安住,众生肤色如日,奉事日神,寿命一万年。又于该洲之西越四千由旬,有一洲周圆一万由旬,名鲁陀罗形洲(Rudrākara)。彼处有风神(Vāyu)之吉祥座,众宝庄严;风神具形而住。其民色如精金(tapanīya),寿命五千年。
Rather than issuing explicit prescriptive rules, the text models an ecological-cosmographic pedagogy: well-ordered regions are depicted as sustained by abundant, non-extractive natural resources (fruit-essence, milk-yielding trees, spontaneous materials), and longevity is narrated as correlated with purity, restraint, and harmonious dwelling within a landscape.
No tithi, lunar phase, vrata timing, or seasonal ritual calendar is specified in the provided passage. Time is expressed primarily through quantified lifespans (e.g., ten thousand years, thirteen thousand years, five thousand years), functioning as cosmographic indexing rather than ritual scheduling.
Environmental balance is implied through landscapes that provide sustenance without intensive cultivation: humans live on nyagrodha fruit-essence, trees generate garments and ornaments, and terrains are described as inherently rich (maṇibhūmi, suvarṇa-bālukā). Such motifs align with a preservation-oriented imagination of Pṛthivī where abundance arises from stable cosmic order and non-destructive use of terrestrial gifts.
The passage references cosmic and semi-divine figures and groups rather than human dynastic lineages: Rudra as narrator; Yakṣas as inhabitants of Hiraṇmaya; Vāyu as an embodied presence in Rudrākara; and populations described as svargacyuta (fallen-from-heaven) in Uttarakuru. No royal genealogies or named human sages are specified in the excerpt.
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