Episode 01 - Chapter3-Ayodhya-Citizenry.

CHAPTER 3. AYODHYA’S CITIZENRY, CULTURE, VALUES, PASTIMES

 

Here is an extra-ordinary description of the love-play of the men and women: 

குதை வரிச் சிலை நுதல் கொவ்வை வாய்ச்சியர் 

பதயுகத் தொழில்கொடு பழிப்பு இலாதன 

ததை மலர்த் தாமரை அன்ன தாளினால் 

உதைபடச் சிவப்பன உரவுத் தோள்களே.

(The firm, hardened and strong shoulders of men were reddened by their women  kicking them (in love-play) with their lotus-like feet reddened with a red decorative  (called செம்பஞ்சுக் குழம்பு (Sempanjuk kuzhambu). The allegory is not, I think, that  the shoulders were bruised with those kicks, since these were those of the lovers with  soft, tender feet; the “reddening” was the result of the smear of red in the ladies’ feet.) 

Let us take just one or two pieces of Valmiki’s Aadi Kaavyam corresponding to this part  of the epic and then delve into a couple of verses from Kamban – just to illustrate the  core narratives chosen by the two. 

Valmiki: 

 

tasmin puravare hR^iShTaa dharmaatmano bahushrutaaH | 

naraaH tuShThaaH dhanaiH svaiH svaiH alubdhaaH satyavaAadinaH  

In that greatest, unequalled city of Ayodhya, all the citizens were exuberant yet  virtuous, highly learned, rich but contented with no greed, and wholesomely truthful. 

(“truthful” doesn’t fully resonate “satyavaAadinaH”; “satyam” is of course a much wider  concept with “truth” just a part of it.) 

न अल्प संदनचयाः कदिि्आसीत्तस्मिन्पुरोत्तर्े| 

कु टुंबी यो दि अदसद्धर्ााः अगवा अश्व धन धान्यवान्|| १-६-७ 

na alpa saMnichayaH kashchid aasiit tasmin purottame | 

kuTuMbii yo hi asiddharthaH agavaa ashva dhana dhaanyavaan || 1-6-7 

None was impecunious, (with ordinary or meagre means) and no one with unearned  wealth (asiddharthaH), and without cows, horses, cash or its equivalent (dhana) and  granaries filled with grains and none who could not sustain his family. [1-6-7] 

(An average family – kuTumba – was understood to be a unit of ten members  comprising the head of the family, his wife, the former’s parents, two sons, two  daughters-in-law, one daughter and one athithi (guest)) 

We should carefully note Valmiki’s assertion that there was no one in Ayodhya who as  “asiddharthah” – with unearned wealth; means that the wealth of the people who were  all prosperous, was gained through “dhaarmic” pursuit of it and earned with fair  contribution of brain and brawn. 

नास्मिको न अनृती वा अदप न कदित्अबहुश्रुताः | 

न असूयको न च अशक्तो न अदवद्वान्दवद्यतेक्वदचत्|| १-६-१४ 

naastiko na anR^itii vaa api na kashchit abahushrutaH | 

na asuuyako na cha ashak{}to na avidvaan vidyate kvachit || 1-6-14 

There was no atheist, no liar, and none was less learnt in Veda-s, and no one was found  to be jealous, nor disabled, nor unscholarly person.

These are very interesting assertions: “avidvaan” is not just uneducated or illiterate; it is  “one who isn’t a well-learned person”; in the earlier verse, Valmiki says everyone was  “bahushrutaaH” – very well learned மெத்தப் படித்தவர்கள். 

na aShaDMga vit na asti na avrato na asahasradaH | 

na diinaH kshipta chittao vaa vyathito vaa api kashchana ||1-6-15 

 na = none; a SaDa~Nga vida na asti = unknowing scholar of Veda's ancillaries, is not  there; na a vrataH = none, non-performer of rituals; a sahasra daH = none, in thousands,  donor; na diina = none, saddened person; kshipta chittaH = with mental turmoil; vaa =  or; vyathitaH = agonised one; vaa api = or, even; kaschana= anywhere. 

None can be found anywhere in Ayodhya without the knowledge of the six ancillaries  of Veda-s like astrology, prosody, grammar etc., none a non-performer of the  prescribed rituals, and none a non-donor in thousands, thus none with a saddened  heart, turmoil in mind or agonised in will is there.

And, everyone was well-versed in the Vedas and its six “angas” and were also  performing the rituals prescribed therein. (This assertion means that by virtue of being  residents of Ayodhya, every citizen was allowed to, entitled to, study the Vedas and  performing the rituals prescribed therein – regardless of the limitations placed by the  shastras like Manu Smriti and Dharma Sastras in this respect. 

Let us  return to Kamban: 

The following three verses are worth savouring multiple times - Ayodhya was Utopia even before Rama was born!!

தெள் வார் மழையும். திரை ஆழியும் உட்க. நாளும்.

வள் வார் முரசம் அதிர் மா நகர் வாழும் மாக்கள்-

கள்வார் இலாமைப் பொருள் காவலும் இல்லை; யாதும்

கொள்வார் இலாமைக் கொடுப்பார்களும் இல்லை மாதோ. 

கள்வார் இலாமைப் பொருள் காவலும் இல்லை = there were no stealing and therefore there was no security (provided) for its  wealth; யாதும் கொள்வார் இலாமைக் கொடுப்பார்களும்இல்லை = since there  was no one (in need) to receive (charity) there were no givers as well. 

The city had no threat from stealing, burglary or dacoity; there was therefore no security  (for protecting the wealth of the citizens) – there were of course armies well-trained in  warfare; since there was no one to receive (charity or alms), there was absolutely no one  giving them. 

கல்லாது நிற்பார் பிறர்இன்மையின். கல்வி முற்ற 

வல்லாரும் இல்லை; அவை வல்லார் அல்லாரும் இல்லை; 

எல்லாரும் எல்லாப் பெருஞ் செல்வமும் எய்தலாலே 

இல்லாரும் இல்லை; உடையார்களும் இல்லை மாதோ. 

 

Since everyone (without exception) was well-learned, there was no one (who was  considered) well-learned (by distinction) . Since everyone was endowed with the most  imaginable affluence and wealth, there was no one who was impecunious and no one who  was (distinctly, particularly) wealthy too. 

(Kamban resonates Valmiki in this particular verse.) 

கூற்றம் இல்லை, ஓர் குற்றம் இல்லமையால்;

சீற்றம் இல்லை, தம் சிந்தனையின் செம்மையால்;

ஆற்றல் நல் அறம் அல்லது இல்லாமையால்,

ஏற்றம் அல்லது, இழித்தகவு இல்லையே.

கூற்றம் = kootram – God of Death, Yama; 

The God of Death did not visit this City as the people were (without exception) completely virtuous and committed no sin, crime, misdeed or wrongdoing; there was no  anger since everyone thought well and with discerning compassion; since there was  nothing but good dhaarmic deeds (by all the people) there was no glory nor despise – no highly regarded people as everyone was well-regarded. 

(If the God of Death did not visit Ayodhya, did not the people every die? The import  really is that there was no death that was premature, painful or interruptive, due to  epidemics or such sudden and violent interventions in normal life; natural deaths did of  course occur, after full and fulfilled lives were lived – and without pain. Valmiki says it more directly and simply -दीर्घ आयुषो = diirgha aayuSaH = long, life [longevity – see  verse below) 

VALMIKI 

दीर्घ आयुषो नराः सर्वे धर्मम् सत्यम् च संश्रिताः |

सहिताः पुत्र पौत्रैः च नित्यम् स्त्रीभिः पुरोत्तमे || १-६-१८

diirgha aayuSho naraaH sarve dharmam satyam cha saMshritaaH  sahitaaH putra pautraiH cha nityam striibhiH purottame || 1-6-18 

All of the people were blessed with longevity, (since) all were virtuous and truthful, and they lived in that great and best city along with their sons, grandsons and their ladies. 

BACK TO KAMBAN:

வண்மை இல்லை, ஓர் வறுமை இன்மையால்;

திண்மை இல்லை, ஓர் செறுநர் இன்மையால்;

உண்மை இல்லை, பொய் உரை இலாமையால்;

வெண்மை இல்லை, பல் கேள்வி மேவலால்.

வெண்மை - veNmai = ignorance; Since there was no (poverty-induced) want, there was no (place  for) giving; there was no aggressive strength, since there was no quarrelsome persons (persons  with antipathy)to confront or fight with; there was no TRUTH, since there was no lying at all. 

There was no (white) ignorance as everyone was well educated and well-versed (in the  art and ethics of living). திண்மை இல்லை, ஓர் செறுநர் இன்மையால்; thiNmai  illai, Or ceRunar inmaiyaal = there was no aggressive strength (sought and cultivated by  the people), since there were no squabbles nor quarrelsome persons (persons with animosity to each other) to  confront or fight with: Did it mean then that Dasaratha’s Empire was a soft state? Would  the Emperor, whose conquests and valour are comparable with those of Indra himself,  would he let down his subjects by lowering his defences and exposing his empire to external aggression and its consequences? 

All that Kamban means in that line in the verse is that all the people were righteous,  peace-loving and lived in exemplary amity and there were no internecine  confrontations, quarrels or aggressive behaviour that required the ordinary citizens to  cultivate the strength and aggression to confront those contexts. But the Empire was well  provided with a remarkable array of defence forces which were always well-trained  and alert. Let us see what Valmiki says: 

सा तेन इक्ष्वाकु नाथेन पुरी सु परिरक्षिता |

यथा पुरस्तात् मनुना मानवेन्द्रेण धीमता ||१-६-२० 

saa tena ikshvaaku naathena purii su parirakshitaa | 

yathaa purastaat manunaa maanavendreNa dhiimataa || 1-6-20 

That city is well protected by Emperor Dasaratha, a glorious descendant of the  Ikshwaku dynasty, like Manu himself, the foremost king of mankind from time  immemorial.

योधानाम् अग्नि कल्पानाम् पेशलानाम् अमर्षिणाम् |

संपूर्णा कृत विद्यानाम् गुहा केसरिणाम् इव || १-६-२१

 yodhaanaam agni kalpaanaam peshalaanaam amarShiNaam | 

saMpuurNaa kR^ita vidyaanaam guhaa kesariNaam iva || 1-6-21 

That city is full of well-trained and skillful warriors who breathe fire, who are intolerant of  insults, and who have meticulously prosecuted their education in archery, chariot-wars,  swordplay etc. and filled with such warriors Ayodhya resembled a cave replete with  lions. [1-6-21] 

कांभोज विषये जातैः बाह्लिकैः च हय उत्तमैः |

वनायुजैः नदीजैः च पूर्णा हरिहय उत्तमैः || १-६-२२

kaaMbhoja viShaye jaataiH baahlikaiH cha haya uttamaiH | 

vanaayujaiH nAadiijaiH cha puurNaa harihaya uttamaiH || 1-6-22 

That city(’s defences) is provided with countless number of the finest of horses born in countries like Kaambhoja, Baahlika, Vanaayu, and also in river-bed counties, which are comparable with the horse of Indra namely ucChiashrava. [1-6-22] 

विंध्य पर्वतजैः मत्तैः पूर्णा हैमवतैः अपि |

मदान्वितैः अतिबलैः मातङ्गैः पर्वतौपमैः || १-६-२३

viMdhya parvatajaiH mattaiH puurNaa haimavataiH api | 

madaanvitaiH atibalaiH maata~NgaiH parvataupamaiH || 1-6-23 

Born in the Vindhya Mountain ranges, and also from Himalayan ranges, mighty are the  elephants - well-fed. powerful and battle-ready, each of these fine beasts verily looked  a mountain [1-6-23] 

इरावत कुलीनैः च महापद्म कुलैः तथा |

अंजनादपि निष्क्रान्तैः वामनादपि च द्विपैः || १-६-२४

iraavata kulInaiH cha mahaapadma kulaiH tathaa | 

aMjanaadapi niSh.hkraantaiH vaamanaadapi cha dvipaiH || 1-6-24 

The elephants were high-bred, comparable with the classes of Iravata, the Elephant of  Lord Indra, and from Mahapadma, Anjana and Vamana, too...are the elephants [of that  city]

It is said that eight elephants from eight corners called aSTa diggaja support the  Universe. And each ofthese eight elephants have their presiding deities. From those  eight elephants, four are prominent. They are iravata , the Elephant of Indra, anjana ,  the Elephant of varuNa , the Rain-god, vaamana , the Elephant of Yama, the Lord of  Death, and another ispunDariika . Thus, the elephants of Ayodhya are termed as divine  breed. 

Kamban himself corrects the impression of a “soft-state” he may have conveyed  earlier, with the following narration of how the virile young men of Ayodhya engaged in  games of valour battle-craft: 

கரியொடு கரி எதிர் பொருத்தி. கைப் படை

வரி சிலை முதலிய வழங்கி. வால் உளைப்

புரவியில் பொரு இல் செண்டு ஆடி. போர்க் கலை

தெரிதலின். பொழுது போம்- சிலர்க்கு. அச் சேண் நகர்.

Kariyodu kari ethir poruthi = setting up one elephant to fight another; Kaippadai vari silai mudhaliya vazhangi = handling strong bows and arrows, swords and  such weapons and training with these; Vaal uLaip puraviyil poru il ceNdu Aadi = riding fine horses with long flowing bristles,  playing with balls (POLO?); PoRk kalai therithalin, pozhudhu pOm = spending their time in such valourous battle  games; 

What all were absent in the City of Ayodhya?

There was no ignorant person as all were academically highly evolved.

Thee was no ‘learned person’ by distinction, as all the citizens were learned.

There was no begging, receiving of charity or benfacting, as all were wealthy.

There was no home or community protection system as there was no thieving or burgling.

There was no ‘Truth telling’ - as distinct from lying, as no one was lying.

There was no fighting spirit nor resources in building for fights as no one entertained animosity or antipathy against anyone else.

There was no God of Death as all lived on, not endangered by death, due to their dhaarmic, virtuous lives.

There was no anger amongst the citizens - as all were elevated in their minds.

There was no one who could be termed remarkably virtuous or dharmic as every citizen could claimed this credential. 

SOME CIVIC AND ENTERTAINMENT FACILITIES IN AYODHYA:

Let us savour a few more verses of Kamban on what else he finds in Ayodhya : 

மன்னவர் தரு திறை அளக்கும் மண்டபம்.

அன்னம் மென் நடையவர் ஆடு மண்டபம்.

உன்ன அரும் அரு மறை ஓது மண்டபம்.

பன்ன அருங் கலை தெரி பட்டி மண்டபம்.

மண்டபம் = Hall, public concourse (South Indian Temples usually have several  “Mandapams” – open halls supported by just granite pillars.

மன்னவர் தரு திறை அளக்கும் மண்டபம் – Concourses where kings and  rulers pay their tributes to the Emperor (being subject to him) being  measured/evaluated and received. அன்னம் மென் நடையவர் ஆடு  மண்டபம் Halls where lovely women resembling beautiful swans in their gait,  practicing / performing captivating dance routines; உன்னரும் அருமறை ஓதும்  மண்டபம் - Halls where the Vedhas (which are beyond human comprehension),  are recited by those who have learnt them flawlessly; பன்னரும் கலை தெரி பட்டி மண்டபம் - Halls where learned pundits discuss and debate topics that are lofty,  profound, rare and intricate. (Debating halls). 

Ayodhya had several public spaces (mandapams – large halls) for political  administration including receiving tributes from kings and rulers owing allegiance to the  Emperor; for entertainment where beautiful women well-trained in various dance  routines either practiced or performed their art forms; for the advancement of religious  and spiritual well-being through recitation of the Vedhas by well-learned pundits;  debating fora for debating/discussing topics of rare value, lofty ideals and other  profound topics.. 

We are familiar with “patti mandrams” and other debating fora that usually discuss  mundane and often base issues that don’t advance the knowledge or life values of  those watching them. 

This idea of the format that is now widely practiced is flawed. Let us see what  தணிகைப் புராணம் (Thanigai PuraaNam) – A religious book on “ThiruthaNigai” – one of the six Padai Veedugal of Muruga - sets out these fora to be: 

கரிசறு கவிக்குக்  கவி.  கமகனுக்குக் கமகன்.  வாதிக்கு  ஒரு வாதி- 

வாக்கி தனக்கொரு   வாக்கியாய் அவர்  தொன்று  தொட்டு  அமைந்து- 

வரிசையின் வந்த   வேள்வியர் பெறாது  வரும்இகல்  கடந்த  எஃகு உடையார்- 

பரிசில்   நூற் பயிற்சி இன்பு  எனக்  கலை  தேர் பட்டி மண்டபம் பல வயங்கும்

A poet (with a blemishless creative image) ranged against another such one; a  learned and well-skilled debater against another such one; a speaker well-trained in  peroration ranged against a similar one; well-learned pundits in religion ranged against 

similar ones; “Patti Mandapam” where these are trying their best trades are functioning  splendidly in “ThiruthaNigai”. “ThiruthaNigai” is today’s Tiruttani in Tamil Nadu, a town bordering Andhra Pradesh - one of six ‘padai veedu’s of Lord Muruga.

""ஒட்டிய சமயத்து உறுபொருள் வாதிகள் 

பட்டி மண்டபத்துப் பாங்கறிந்து ஏறுமின்” … MaNimEgalai (மணிமேகலை) 

(Persons who have well-learned and comprehended the inner meanings and intent of  the same religion, could get on to “Patti Mandampam” after understanding the  credentials of the debaters there.) 

Trivia: 

1. Patti Mandapam got distorted as Patti Mandram over a period of time;  “Mandapam” would translate just as a facility or place; “Mandram” would be a vibrant  (peopled) body, or assembly e.g. “Neethi Mandram” (Court of Justice). Thus the  evolution is for a better connotation. 

2. Till Kamban, Patti Mandapams were largely denoting debates over  religious/faith/spiritual issues. Kamban expands the scope to include several art forms  and lofty/profound topics. Modern times evolution still dilutes it to include even base  issues like debating popular cinema songs 

Kamban equates this great city of Ayodhya to a remarkable Life Tree – filled with knowledge, dhaarmic values, universal love and overall fulfillment: 

ஏகம் முதல் கல்வி முளைத்து எழுந்து. எண் இல் கேள்விஆகும் முதல் திண் பணை போக்கு. அருந் தவத்தின்

சாகம் தழைத்து. அன்பு அரும்பு. தருமம் மலர்ந்து.

போகங் கனி ஒன்று பழுத்தது போலும் அன்றே.

ஏகம் = The one - the poet borrows a sanskrit word - without flinching; the seed (from the Sanskrit word “Ekam”; திண் பணை போக்கு =  spreading its (the tree’s) strong and widespread branches; சாகம் = leaves; 

Learning as the one seed that germinates, grows into a well-spread tree with its strong  and well-spread branches that are the countless subjects of learning, producing  numerous leaves that represent widespread and enriching discipline and penance,  sprouting tender shoots that represent universal love, blooming glorious flowers that  represent dharma and deeds of dharma, yielding the indescribably delicious fruit (of  universal fulfillment) born out of those unexcepted dharmic deeds – Ayodhya  represented such a flourishing, strong, holy tree. 

Apparently Kamban was inspired in formulating this analogy by Srimad Bhagavad Gita.  Let us see what the Gita says – 

 

Chapter 15 – verses 1 and 2:

 

ûrdhva-mûlam adhah-s'âkham

as'vattham prâhur avyayam

chandâmsi yasya parnâni

yas tam veda sa veda-vit

 

 Lord Krishna said: The universe (or human body) may be compared to an eternal tree that has its origin (or root) in the Supreme Being and its branches below in the cosmos. The Vedic hymns are the leaves of this tree. One who understands this tree is a knower of the Vedas. (15.01)

 

adhas' cordhvam prasritâs tasya s'âkhâ

guna-pravriddhâ vishaya-pravâlâh

adhas' ca mûlâny anusantatâni

karmânubandhîni manushya-loke

 

 The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world causing Karmic bondage. (15.02)

 

(The important difference, though, is that Lord Krishna wants seekers to cut this tree off, while Kamban promotes his version of the tree as divine. You could note that Kamban uses the Sanskrit word “शाखा” - s'âkhâ = சாகம் )

 

In the following verse, Kamban considers  a disaggregated version of the Divine Dhaarmic Tree that Ayodhya is equated with – what the individual units of abodes in that City represented:

 

.அணி இழை மகளிரும், அலங்கல் வீரரும்,

தணிவன அறநெறி, தணிவு இலாதன

மணியினும் பொன்னினும் வனைந்த அல்லது

பணி பிறிது இயன்றில; பகலை வென்றன.

 

Richly bejeweled women and valorous men wearing floral garlands on their chests lived lives defined overwhelmingly by Dharma and Ethical Codes (in Ayodhya); their abodes were built with (seemingly) limitless gold and precious gems and not with mere brick and mortar; (due to the engulfing glow and brilliance of dharma) and the glitter of the gold and gems, the abodes vanquished (outshone) the Sun in their brilliance.

 

We should note that Kamban adduces the brilliance of the abodes of the citizens of Ayodhya, outshining the Sun itself, not just to the glitter of gold and gems that make them up but the brilliance flowing from the dominance of dharma and ethical codes in their lives.