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The Mahabharata places Pundra firmly within the political geography of eastern India. Pundra repeatedly appears beside kingdoms such as Vanga, Anga, Kalinga, Suhma and Tamralipta, indicating that the epic tradition regarded it as part of a recognisable eastern political and cultural zone rather than as an isolated or vaguely located people.
Vanga can be located broadly within central and southern Bengal, spanning territory in modern Bangladesh and adjoining southern West Bengal. Its boundaries changed greatly through time, and it should not be equated with the whole of Bengal. Historical geography places its strongest core broadly between the Bhagirathi system in the west and the Padma-Meghna system in the east, with particularly strong associations with southern and southeastern parts of present Bangladesh and, in earlier periods, portions of southern West Bengal.
Kishkindha belongs primarily to the geography of the Ramayana, but it also occupies a meaningful place within the Mahabharata. During the Vana Parva, the sage Markandeya recounts the story of Rama to Yudhishthira in the celebrated Ramopakhyana. That account specifically names Pampa, Rishyamukha, Kishkindha and Malyavat, recounting Rama’s meeting with Sugriva, the death of Vali and Sugriva’s restoration to the throne. Elsewhere in the Mahabharata, Hanuman himself tells Bhima about his friendship with Sugriva, Sugriva’s exile at Rishyamukha and Rama’s arrival.
The strongest connection between Setu and the Mahabharata occurs in the Vana Parva. During the Pandavas’ exile, the sage Markandeya narrates the story of Rama to Yudhishthira, recounting major episodes from Rama’s exile, Sita’s abduction, the alliance with the vanaras and the campaign against Ravana. When Rama’s enormous army reaches the southern ocean, the sea itself becomes the final obstacle separating him from Lanka.
Participants across the country were invited to sing Vande Mataram together at 11 a.m. under the theme “One Voice – One Resolve – One India.” Vidya Bharati had announced participation across more than 25,000 locations and projected involvement from over one crore students, teachers, parents and citizens.
One of the clearest references appears in the Bhishma Parva during the epic’s famous description of Bharatavarsha. When the southern regions are enumerated, the text names the Dravidas, Keralas, Mushikas and Vanavashikas, followed by Karanatakas, Mahishakas, Kuntalas, Cholas and many other peoples. The passage firmly places the Dravidas among the recognised countries and communities of southern Bharata.
One of the most vivid Pandya references occurs during the description of the extraordinary tribute brought to Yudhishthira’s Rajasuya sacrifice at Indraprastha. The Sabha Parva remembers the kings of Chola and Pandya arriving with rich products from the far south. They brought golden vessels containing fragrant sandal preparations from the southern mountains, quantities of sandalwood and aloe wood, brilliant gems and finely worked cloth.
The Bhishma Parva contains one of the Mahabharata’s extraordinary surveys of Bharatavarsha. After describing northern, eastern and central regions, the text turns towards the south and names numerous peoples including the Dravidas, Keralas, Mushikas, Vanavashikas, Karanatakas, Mahishakas, Kuntalas and Cholas. The placement leaves little doubt that the Cholas belonged to the recognised political geography of southern India.
The clearest reference to Mushika occurs in the Bhishma Parva, during the description of the peoples and countries occupying Bharatavarsha. The text moves through an enormous catalogue stretching across the subcontinent and then turns towards the south, naming the Dravidas, Keralas, Prachyas, Mushikas and Vanavashikas, followed by Karanatakas, Mahishakas, Kuntalas, Cholas and numerous other peoples. The placement is important because it firmly establishes the Mushikas within the southern geographical world recognised by the epic.
The geographical lists are especially revealing because they regularly associate the Tosalas with peoples such as the Kosalans, Utkalas, Mekalas, Dasharnas and other communities connected with eastern and central India. The Markandeya and other Puranic traditions place the Tosalas among regions associated with the Vindhyan sphere, suggesting that ancient Tosala was not conceived simply as a narrow strip of beach. Its connections reached inland towards the uplands and the routes linking Odisha with Dakshina Kosala and central India.
