{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/vp/vp059.htm","path":"hin/vp/vp059.htm","source_url":"https://sacred-texts.com/hin/vp/vp059.htm","text":"The Vishnu Purana, translated by Horace Hayman Wilson, [1840]\nDescription of the earth. The seven Dw\u00edpas and seven seas. Jambu-dw\u00edpa. Mount Meru: its extent and boundaries. Extent of Il\u00e1vrita. Groves, lakes, and branches of Meru. Cities of the gods. Rivers. The forms of Vish\u0144u worshipped in different Varshas.\nMAITREYA.--You have related to me, Brahman, the creation of Sw\u00e1yambhuva; I am now desirous to hear from you a description of the earth: how many are its oceans and islands, its kingdoms and its mountains, its forests and rivers and the cities of the gods, its dimensions, its contents, its nature, and its form.\nPAR\u00c1\u015aARA.--You shall hear, Maitreya, a brief account of the earth from me: a full detail I could not give you in a century.\nThe seven great insular continents are Jambu, Plaksha, S\u00e1lmali, Ku\u015ba, Krauncha, \u015a\u00e1ka, and Pushkara: and they are surrounded severally by seven great seas; the sea of salt water (Lava\u0144a), of sugar-cane juice (Ikshu), of wine (Sur\u00e1), of clarified butter (Sarpi), of curds (Dadhi), of milk (Dugdha), and of fresh water (Jala) 1.\nJambu-dw\u00edpa is in the centre of all these: and in the centre of this continent is the golden mountain Meru. The height of Meru is eighty-four thousand Yojanas; and its depth below the surface of the earth is\nsixteen thousand. Its diameter at the summit is thirty-two thousand Yojanas; and at its base, sixteen thousand: so that this mountain is like the seed-cup of the lotus of the earth 2.\nThe boundary mountains (of the earth) are Himav\u00e1n, Hemak\u00fat\u0301a, and Nishadha, which lie south of Meru; and N\u00edla, \u015aweta, and \u015aring\u00ed, which are situated to the north of it. The two central ranges (those next to Meru, or Nishadha and N\u00edla) extend for a hundred thousand (Yojanas, running east and west). Each of the others diminishes ten thousand Yojanas, as it lies more remote from the centre. They are two thousand Yojanas in height, and as many in breadth 3. The Varshas or countries between these ranges are Bh\u00e1rata (India), south of the Himav\u00e1n mountains;\nnext Kimpurusha, between Himav\u00e1n and Hemak\u00fat\u0301a; north of the latter, and south of Nishadha, is Hariversha; north of Meru is Ramyaka, extending from the N\u00edla or blue mountains to the \u015aweta (or white) mountains; Hira\u0144maya lies between the \u015aweta and \u015aring\u00ed ranges; and Uttarakuru is beyond the latter, following the same direction as Bh\u00e1rata 4. Each of these is nine thousand Yojanas in extent. Il\u00e1vrita is of similar dimensions, but in the centre of it is the golden mountain Meru, and the country extends nine thousand Yojanas in each direction from the four sides of the mountain 5. There are four mountains in this Varsha, formed as buttresses to Meru, each ten thousand Yojanas in elevation: that on the east is called Mandara; that on the south, Gandham\u00e1dana; that on the west, Vipula; and that on the north, Sup\u00e1r\u015bwa 6: on each of these stands severally a Kadamba-tree, a Jambu-tree, a P\u00edpal, and a Vat\u0301a 7; each spreading over eleven hundred Yojanas, and towering aloft like banners on the mountains. From the Jambu-tree the insular continent Jambu-dw\u00edpa derives its appellations. The apples of that tree are as large as elephants: when they are rotten, they fall upon the crest of the mountain, and from their expressed juice is formed the Jambu river, the waters of which are drunk by the inhabitants; and in consequence of drinking of that stream, they pass their days in content and health, being subject neither to perspiration, to foul odours, to decrepitude, nor organic decay. The soil on the banks of the river, absorbing the Jambu juice, and being dried by gentle breezes, becomes the gold termed J\u00e1mbunada, of which the ornaments of the Siddhas are fabricated.\nThe country of Bhadr\u00e1\u015bwa lies on the east of Meru, and Ketum\u00e1la on the west; and between these two is the region of Il\u00e1vrita. On the east of the same is the forest Chaitraratha; the Gandham\u00e1dana wood is on the south; the forest of Vaibhr\u00e1ja is on the west; and the grove of Indra, or Nandana, is on the north. There are also four great lakes, the waters of which are partaken of by the gods, called Aru\u0144oda, Mah\u00e1bhadra, \u015a\u00edtoda, and Ma\u0144asa 8.\nThe principal mountain ridges which project from the base of Meru, like filaments from the root of the lotus, are, on the east, \u015a\u00edt\u00e1nta, Mukunda, Kurar\u00ed, M\u00e1lyav\u00e1n, and Vaikanka; on the south, Trik\u00fat\u0301a, \u015ai\u015bira, Patanga, Ruchaka, and Nishadha; on the west, \u015aikhiv\u00e1sas, Vaid\u00farya, Kapila, Gandham\u00e1dana, and J\u00e1rudhi; and on the north, \u015aankhak\u00fat\u0301a, Rishabha, N\u00e1ga, Hansa, and K\u00e1lanjara. These and others extend from between the intervals in the body, or from the heart, of Meru 9.\nOn the summit of Meru is the vast city of Brahm\u00e1, extending fourteen thousand leagues, and renowned in heaven; and around it, in the cardinal points and the intermediate quarters, are situated the stately cities of Indra and the other regents of the spheres 10. The capital of Brahm\u00e1\nis enclosed by the river Ganges, which, issuing from the foot of Vish\u0144u, and washing the lunar orb, falls here from the skies 11, and, after encircling the city, divides into four mighty rivers, flowing in opposite directions. These rivers are the \u015a\u00edt\u00e1, the Alakanand\u00e1, the Chakshu, and the Bhadr\u00e1. The first, falling upon the tops of the inferior mountains, on the east side of Meru, flows over their crests, and passes through the country of Bhadr\u00e1\u015bwa to the ocean: the Alakanand\u00e1 flows south, to the country of Bh\u00e1rata, and, dividing into seven rivers on the way, falls into the sea: the Chakshu falls into the sea, after traversing all the western mountains, and passing through the country of Ketum\u00e1la: and the\n[paragraph continues] Bhadr\u00e1 washes the country of the Uttara kurus, and empties itself into the northern ocean 12.\nMeru, then, is confined between the mountains N\u00edla and Nishadha (on the north and south), and between M\u00e1lyav\u00e1n and Gandham\u00e1dana (on the west and east 13): it lies between them like the pericarp of a lotus. The countries of Bh\u00e1rata, Ketum\u00e1la, Bhadr\u00e1\u015bwa, and Uttarakuru lie, like leaves of the lotus of the world, exterior to the boundary mountains. Jat\u0301hara and Devak\u00fat\u0301a are two mountain ranges, running north and south, and connecting the two chains of Nishadha and N\u00edla. Gandham\u00e1dana\nand Kail\u00e1sa extend, east and west, eighty Yojanas in breadth, from sea to sea. Nishadha and P\u00e1riy\u00e1tra are the limitative mountains on the west, stretching, like those on the east, between the N\u00edla and Nishadha ranges: and the mountains Tri\u015bringa and J\u00e1rudhi are the northern limits of Meru, extending, east and west, between the two seas 14. Thus I have repeated to you the mountains described by great sages as the boundary mountains, situated in pairs, on each of the four sides of Meru. Those also, which have been mentioned as the filament mountains (or spurs), \u015a\u00edt\u00e1nta and the rest, are exceedingly delightful. The vallies embosomed amongst them are the favourite resorts of the Siddhas and Ch\u00e1ra\u0144as: and there are situated upon them agreeable forests, and pleasant cities, embellished with the palaces of Vish\u0144u, Lakshm\u00ed, Agni, S\u00farya, and other deities, and peopled by celestial spirits; whilst the Yakshas, R\u00e1kshasas, Daityas, and D\u00e1navas pursue their pastimes in the vales. These, in short, are the regions of Paradise, or Swarga, the seats of the righteous, and where the wicked do not arrive even after a hundred births.\nIn the country of Bhadr\u00e1\u015bwa, Vish\u0144u resides as Hayas\u00edr\u00e1 (the horse-headed); in Ketum\u00e1la, as Var\u00e1ha (the boar); in Bh\u00e1rata, as the tortoise (K\u00farma); in Kuru, as the fish (Matsya); in his universal form, every where; for Hari pervades all places: he, Maitreya, is the supporter of all things; he is all things. In the eight realms of Kimpurusha and the rest (or all exclusive of Bh\u00e1rata) there is no sorrow, nor weariness, nor anxiety, nor hunger, nor apprehension; their inhabitants are exempt from all infirmity and pain, and live in uninterrupted enjoyment for ten or twelve thousand years. Indra never sends rain upon them, for the earth abounds with water. In those places there is no distinction of Krita, Treta, or any succession of ages. In each of these Varshas there are respectively seven principal ranges of mountains, from which, oh best of Brahmans, hundreds of rivers take their rise 15.\n166:1 The geography of the Pur\u00e1\u0144as occurs in most of these works; and in all the main features, the seven Dw\u00edpas, seven seas, the divisions of Jambu-dw\u00edpa, the situation and extent of Meru, and the subdivisions of Bh\u00e1rata, is the same. The Agni and Br\u00e1hma are word for word the same with our text; and the K\u00farma, Linga, Matsya, M\u00e1rka\u0144d\u0301eya, and V\u00e1yu present many passages common to them and the Vish\u0144u, or to one another. The V\u00e1yu, as usual, enters most fully into particulars. The Bh\u00e1gavata differs in its nomenclature of the subordinate details from all, and is followed by the Padma. The others either omit the subject, or advert to it but briefly. The Mah\u00e1bh\u00e1rata, Bh\u00edshma Parva, has an account essentially the same, and many of the stanzas are common to it and different Pur\u00e1\u0144as. It does not follow the same order, and has some peculiarities; one of which is calling Jambu-dw\u00edpa, Sudar\u015bana, such being the name of the Jambu-tree: it is said also to consist of two portions, called Pippala and \u015aa\u015ba, which are reflected in the lunar orb, as in a mirror.\n167:2 The shape of Meru, according to this description, is that of an inverted cone; and by the comparison to the seed-cup its form should be circular: but there seems to be some uncertainty upon this subject amongst the Paur\u00e1\u0144ics. The Padma compares its form to the bell-shaped flower of the Dhatura. The V\u00e1yu represents it as having four sides of different colours; or, white on the east, yellow on the south, black on the west, and red on the north; but notices also various opinions of the outline of the mountain, which, according to Atri, had a hundred angles; to Bhrigu, a thousand: S\u00e1varni calls it octangular; Bh\u00e1guri, quadrangular; and Varsh\u00e1yani says it has a thousand angles: G\u00e1lava makes it saucer-shaped; Garga, twisted, like braided hair; and others maintain that it is circular. The Linga makes its eastern face of the colour of the ruby; its southern, that of the lotus; its western, golden; and its northern, coral. The Matsya has the same colours as the V\u00e1yu, and both contain this line: 'Four-coloured, golden, four-cornered lofty:' but the V\u00e1yu compares its summit, in one place, to a saucer; and observes that its circumference must be thrice its diameter. The Matsya also, rather incompatibly, says the measurement is that of a circular form, but it is considered quadrangular. According to the Buddhists of Ceylon, Meru is said to be of the same diameter throughout. Those of Nepal conceive it to be shaped like a drum. A translation of the description of Meru and its surrounding mountains, contained in the Brahm\u00e1\u0144d\u0301a, which is the same exactly as that in the V\u00e1yu, occurs in the As. Researches, VIII. 343. There are some differences in Col. Wilford's version from that which my MSS. would authorize, but they are not in general of much importance. Some, no doubt, depend upon variations in the readings of the different copies: of others, I must question the accuracy.\n167:3 This diminution is the necessary consequence of the diminished radius of the circle of Jambu-dw\u00edpa, as the mountain ranges recede from the centre.\n168:4 These, being the two outer Varshas, are said to take the form of a bow; that is, they are exteriorly convex, being segments of the circle.\n168:5 The whole diameter of Jambu-dw\u00edpa has been said to be 100,000 Yojanas. This is thus divided from north to south: Il\u00e1vrita, in the centre, extends each way 9000, making 18000: Meru itself; at the base, is 16000: the six Varshas, at 9000 each, are equal to 54000: and the six ranges, at 2000 each, are 12000: and 18 + 16 + 54 + 12 = 100. From east to west the Varshas are of the extent necessary to occupy the space of the circle.\n168:6 The Bh\u00e1gavata and Padma call these Mandara, Merumandara, Sup\u00e1r\u015bwa, and Kumuda.\n168:7 Nauclea Kadamba, Eugenia Jambu, Ficus religiosa, and F. Indica. The Bh\u00e1gavata substitutes a mango-tree for the P\u00edpal; placing it on Mandara, the Jambu on Merumandara, the Kadamba on Sup\u00e1r\u015bwa, and the Vat\u0301a on Kumuda.\n169:8 The Bh\u00e1gavata substitutes Sarvatobhadra for the Gandham\u00e1dana forest; and calls the lakes, lakes of milk, honey, treacle, and sweet water.\n169:9 The V\u00e1yu gives these names, and many more; and describes at great length forests, lakes, and cities of gods and demigods upon these fabulous mountains, or in the valleys between them. (As. Res. VIII. 354.)\n169:10 The Lokap\u00e1las, or eight deities in that character, Indra, Yama, Varu\u0144a, Kuvera, Vivaswat, Soma, Agni, and V\u00e1yu. Other cities of the gods are placed upon the spurs, or filament mountains, by the V\u00e1yu; or that of Brahm\u00e1 on Hema\u015bringa, of \u015aankara on K\u00e1lanjara, of Garud\u0301a on Vaikanka, and of Kuvera on Kail\u00e1sa. Himavat is also specified by the same work as the scene of \u015aiva's penance, and marriage with Um\u00e1; of his assuming the form of a Kir\u00e1ta, or forester: of the birth of K\u00e1rtikeya, in the \u015aara forest; and of his dividing the mountain Krauncha with his spear. This latter legend, having been somewhat misunderstood by Col. Wilford, is made the theme of one of his fanciful verifications. \"Here, he (the author of the V\u00e1yu) says, in the forest of \u015aankha, was born Shad\u0301\u00e1nana or K\u00e1rtikeya, Mars with six faces. Here he wished or formed the resolution of going to the mountains of Crauncha, Germany, part of Poland, &c. to rest and recreate himself after his fatigues in the wars of the gods with the giants. There, in the skirts of the mountains p. 170 of Crauncha, he flung his sword; the very same which Attila, in the fifth century, asserted he had found under a clod of earth. It was placed in his tomb, where it is probably to be found.\" As. Res. VIII. 364. The text of which this is in part a representation is, ###. The legend here alluded to is told at length in the V\u00e1mana Pur\u00e1\u0144a. Mahish\u00e1sura, flying from the battle, in which T\u00e1raka had been slain by K\u00e1rtikeya, took refuge in a cave in the Krauncha mountain. A dispute arising between K\u00e1rtikeya and Indra, as to their respective prowess, they determined to decide the question by circumambulating the mountain; the palm to be given to him who should first go round it. Disagreeing about the result, they appealed to the mountain, who untruly decided in favour of Indra. K\u00e1rtikeya, to punish his injustice, hurled his lance at the mountain Krauncha, and pierced at once it and the demon Mahisha. Another division of Krauncha is ascribed to Para\u015bur\u00e1ma. Megha D\u00fata, v.59. Krauncha is also sometimes considered to be the name of an Asura, killed by K\u00e1rtikeya; but this is perhaps some misapprehension of the Paur\u00e1\u0144ic legend by the grammarians, springing out of the synonymes of K\u00e1rtikeya, Kraunch\u00e1ri, Kraunchad\u00e1ra\u0144a, &c., implying the foe or destroyer of Krauncha, occurring in the Amara, and other Koshas.\n170:11 The Bh\u00e1gavata is more circumstantial. The river flowed over the great toe of Vish\u0144u's left foot, which had previously, as he lifted it up, made a fissure in the shell of the mundane egg, and thus gave entrance to the heavenly stream. The V\u00e1yu merely brings it from the lunar orb, and takes no notice of Vish\u0144u's interposition. In a different passage it describes the detention of Gang\u00e1 amidst the tresses of \u015aiva, in order to correct her arrogance, until the divinity was moved by the penance and prayers of king Bhag\u00edratha to set her free. The Mah\u00e1bh\u00e1rata represents \u015aiva's bearing the river for a hundred years on his head, merely to prevent its falling too suddenly on the mountains.\n171:12 Although the V\u00e1yu has this account, it subsequently inserts another, which is that also of the Matsya and Padma. In this the Ganges, after escaping from \u015aiva, is said to have formed seven streams; the Nalin\u00ed, Hl\u00e1din\u00ed, and Pavan\u00ed going to the east; the Chakshu, \u015a\u00edt\u00e1, and Sindhu to the wrest; and the Bh\u00e1girath\u00ed to the south. The Mah\u00e1bh\u00e1rata calls them Vaswaukas\u00e1ra, Nalin\u00ed, Pavan\u00ed, Gang\u00e1, \u015a\u00edt\u00e1, Sindhu, and Jambunad\u00ed. The more usual legend, however, is the first, and it offers some trace of actual geography. Mr. Faber, indeed, thinks that Meru, with the surrounding Varsha of Il\u00e1vrita, and its four rivers, is a representation of the garden of Eden. (Pagan Idolatry, I. 315.) However this may he, it seems not unlikely to have originated in some imperfect account of four great rivers flowing from the Him\u00e1laya, and the high lands north of that range, towards the cardinal points: the Bhadr\u00e1, to the north, representing the Oby of Siberia; and the \u015a\u00edt\u00e1, the river of China, or Hoangho. The Alakanand\u00e1 is well known as a main branch of the Ganges, near its source; and the Chakshus is very possibly, as Major Wilford supposed, the Oxus. (As. Res. VIII. 309.) The printed copy of the Bh\u00e1gavata, and the MS. Padma, read Bankshu; but the former is the more usual reading. It is said, in the V\u00e1yu, of Ketum\u00e1la, through which this river runs, that it is peopled by various races of barbarians.\n171:13 The text applies the latter name so variously as to cause confusion: it is given to one of the four buttresses of Meru, that on the south; to one of the filament mountains, on the west; to a range of boundary mountains, on the south; and to the Varsha of Ketum\u00e1la: here another mountain range is intended, or a chain running north and south, upon the east of Il\u00e1vrita, connecting the N\u00edla and Nishadha ranges. Accordingly the V\u00e1yu states it to be 34000 Yojanas in extent; that is, the diameter of Meru 16000, and the breadth of Il\u00e1vrita on each side of it, or together 18000. A similar range, that of M\u00e1lyav\u00e1n, bounds Il\u00e1vrita on the west. It was probably to avoid the confusion arising from similarity of. nomenclature, that the author of the Bh\u00e1gavata substituted different names for Gandham\u00e1dana in the other instances, calling the buttress, as we have seen, Merumandara; the southern forest, Sarvatobhadra; and the filament mountain, Hansa; restricting the term Gandham\u00e1dana to the eastern range: a correction, it may be remarked, corroborative of a subsequent date.\n172:14 These eight mountains are similarly enumerated in the Bh\u00e1gavata and V\u00e1yu, but no mention is made in them of any seas, and it is clear that the eastern and western oceans cannot be intended, as the mountains M\u00e1lyavat and Gandham\u00e1dana intervene. The commentator would seem to understand 'Ar\u0144ava' as signifying 'mountain,' as he says between the seas means within M\u00e1lyavat and Gandham\u00e1dana; The Bh\u00e1gavata describes these eight mountains as circling Meru for 18000 Yojanas in each direction, leaving, according to the commentator, an interval of a thousand Yojanas between them and the base of the central mountain, and being 2000 high, and as many broad: they may be understood to be the exterior barriers of Meru, separating it from Il\u00e1vritta. The names of these mountains, according to the Bh\u00e1gavata, are Jat\u0301hara and Devak\u00fat\u0301a on the east, Pavana and Par\u00edp\u00e1tra on the west, Tri\u015bringa and Makara on the north, and Kail\u00e1sa and Karav\u00edra on the south. Without believing it possible to verify the position of these different creations of the legendary geography of the Hindus, it can scarcely admit of doubt that the scheme was suggested by imperfect acquaintance with the actual character of the country, by the four great ranges, the Altai, Muztag or Thian-shan, Ku-en-nun, and Him\u00e1laya, which traverse central Asia in a direction from east to west, with a greater or less inclination from north to south, which are connected or divided by many lofty transverse ridges, which enclose several large lakes, and which give rise to the great rivers that water Siberia, China, Tartary, and Hindustan. (Humboldt on the mountains of Central Asia, and Ritter. Geogr. Asia.)\n173:15 More ample details of the Varshas are given in the Mah\u00e1bh\u00e1rata, Bh\u00e1gavata, Padma, V\u00e1yu, K\u00farma, Linga, Matsya, and M\u00e1rka\u0144d\u0301eya Pur\u00e1\u0144as; but they are of an entirely fanciful nature. Thus of the Ketum\u00e1la-varsha it is said, in the V\u00e1yu, the men are black, the women of the complexion of the lotus; the people subsist upon the fruit of the Panasa or jack-tree, and live for ten thousand years, exempt from sorrow or sickness: seven Kula or main ranges of mountains in it are named, and a long list of countries and rivers is added, none of which can be identified with any actually existing, except perhaps the greats river the Suchakshus, the Amu or Oxus. According to the Bh\u00e1gavata, Vish\u0144u is worshipped as K\u00e1madeva in Ketum\u00e1la. The V\u00e1yu says the object of adoration there is \u00cd\u015bwara, the son of Brahm\u00e1. Similar circumstances are asserted of the other Varshas. See also As. Res. VIII. 352.","title":"The Vishnu Purana: Book II: Chapter II","type":"page"}