The riches and happiness enjoyed by the people, under the rein of Emperor Dasharatha, along with the details of its valiant heroes, elephants, horses and the town planning are narrated.
तस्यां पुर्यामयोध्यायां वेदवित्सर्वसंग्रहः |
दीर्घदर्शी महातेजाः पौरजानपदप्रियः || १-६-१
इक्ष्वाकूणामतिरथो यज्वा धर्मपरो वशी |
महर्षिकल्पो राजर्षिः त्रिषु लोकेषु विश्रुतः || १-६-२
बलवान्निहतामित्रो मित्रवान्विजितेन्द्रियः |
धनैश्च संचयैश्चान्यैः शक्रवैश्रवणोपमः || १-६-३
यथा मनुर्महातेजा लोकस्य परिरक्षिता |
तथा दशरथो राजा लोकस्य परिरक्षिता || १-६-४
1-4. vedavit = knower of Veda-s[well-versed in Veda-s]; sarvasangrahaH = all gatherer [of all riches, forces, learned men etc]; diirghadarshii = foreseer; mahaatejaa = very resplendent one; paurajaanapadapriyaH = esteemed by urbanites and countrymen; ikShwaakuuNaam atirathaH = top-speeded chariot-warrior among Ikshwaku kings; yajvaa = one who performed Vedic rituals; dharmaparaH = dedicated one to probity; vashii = controller; maharSikalpaH raajarSiH = saint like, kingly sage; triSu lokeShu vishrutaH = among three, worlds, renowned one; balavaan = mighty one; nihataamitraH = one who eradicated unfriendly ones [enemies]; mitravaan = one who has many friends; vijitendriyaH = one who conquered his senses; dhanaiH cha anyaiH sanchayaiH cha = with wealth, also, with other accumulations, too; shakravaishravaNopamaH = similar to Indra and Kubera; yathaa manuH mahaatejaa = as, Manu, great magnificent one; lokasya parirakShitaa = protected the world; tathaa raajaa (dasharathaH) = likewise, king, (Dasharatha); [tasyaam puryaam ayodhyaayaam = in that, city, Ayodhya; vasan = while dwelling]; lokasya parirakShitaa = protected the world.
He who is well-versed in Veda-s, who is a gatherer of all scholars, riches and forces as well, a foreseer and a great resplendent one, also one who is esteemed by urbanites and countrymen alike, one who is a top-speeded chariot-warrior among the emperors of Ikshwaku kings, one who has performed many Vedic rituals, a virtuous one, a great controller, a saint-like kingly sage, one who he is renowned in all the three worlds, a mighty one with all his enemies eradicated, nevertheless who has friends, one who conquered all his senses, one who is similar to Indra, or Kubera on earth with his wealth, accumulations and other possessions, he that king Dasharatha while dwelling in the city of Ayodhya protected the world, like Manu, the foremost protector of mankind. [1-6-3,4,5]
तेन सत्याभिसंधेन त्रिवर्गमनुतिष्ठता |
पालिता सा पुरी श्रेष्ठा इन्द्रेणेवामरावती || १-६-५
5. tena = by him; satyaabhisandhena = truth abiding; trivargam anutiSTataa = adherent to the three-fold virtues; paalitaa saa shreSTaa purii = ruled, that, best, city; indreNa iva amaraavati = by Indra, like, Amaravati.
He that truth-abiding king, who adheres to the three-fold virtues rules the vast of that kingdom from that best city Ayodhya, as Indra rules heaven from his capital Amaravati. [1-6-5]
तस्मिन्पुरवरे हृष्टा धर्मात्मानो बहुश्रुताः |
नरास्तुष्टा धनैः स्वैः स्वैरलुब्धाः सत्यवादिनः ||१-६-६
6. tasmin puravare = in that, the best city; naraaH hR^iSTaaH = people, exuberant; dharmaatmaanaH bahushrutaaH = virtuous ones, variously heard [learnt]; svaiH svaiH = of their, their; dhanaiH = with riches; tuSTaaH = satisfied; alubdhaaH = not greedy; satyavaadinaH = truth advocating ones.
In that best city Ayodhya all are exuberant yet virtuous ones, and scholars are variously learned ones, people are satisfied with their own riches, they have no greed, and they advocate truthfulness alone. [1-6-6]
नाल्पसंनिचयः कश्चिदासीत्तस्मिन्पुरोत्तमे |
कुटुंबी यो ह्यसिद्धार्थोऽगवाश्वधनधान्यवान् || १-६-७
7. na alpasannichayaH = none, meagre in accumulations; kashchit aasiit tasmin = anyone, is there, in that; pure uttame = the great city; kuTumbii = a householder; yaH hi = who, really; asiddhaarthaH = unearned means; agavaashvadhanadhaanyavaan = one without cows, horses, monies, and cereals.
None with meagre accumulations is there in that great city and no householder is there without unearned means, and without cows, horses, monies or cereals and who could not sustain his family. [1-6-7]
An ordinary family kuTumba is an assemblage of the householder, his wife, two of his parents, two sons, two daughters-in-law, one daughter, and one guest, totalling to ten members.
कामी वा न कदर्यो वा नृशंसः पुरुषः क्वचित् |
द्रष्टुं शक्यमयोध्यायां नाविद्वान्न च नास्तिकः || १-६-८
8. kaamii vaa = lustful one, either; na kadaryaH vaa = none, miserly one, either; nR^ishamsaH = cruel one; puruSaH = person; avidvaan cha = none, unscholarly, also [nondescripts]; naastikaH = non-believers; kvachit = anywhere; ayodhyaayaam = in Ayodhya; draSTum na shakyam = not possible to see.
None can see a lustful person, or a miser or a cruel one anywhere in that Ayodhya, along with nondescripts or non-believers, for there are no such persons. [1-6-8]
सर्वे नराश्च नार्यश्च धर्मशीलाः सुसंयताः |
उदिताः शीलवृत्ताभ्यां महर्षय इवामलाः || १-६-९
9. sarve naraaH cha = all the males, also; naaryaaH cha = females, also; dharmashiilaaH = virtue minded; susamyataaH = well self-controlled ones; shiilavR^ittaabhyaam = in character and conduct; uditaaH = self-satisfied ones; maharSayaH iva = like great saint; amalaaH = without blemish.
All the ladies and gentlemen in that city are virtuous in mind, self-controlled ones, they are all self-satisfied like great saints, and both in their conduct and character they are blameless. [1-6-9]
नाकुण्डली नामुकुटी नास्रग्वी नाल्पभोगवान् |
नामृष्टो नानुलिप्ताङ्गो नासुगन्धश्च विद्यते || १-६-१०
10. akunDalii = without earrings; na vidyate = not, known - not there; amukuTii = without headgear; asragvii = without garlands; na = not there; alpabhogavaan = lowly enjoyer; na = not there; amR^iSTaH = without oil-baths; na = not there; aliptaangaH = without cream-coated body; na = not there; asungandhaH cha = un-perfumed, also; na = not there.
In that city none is there without his earrings, headgear, or garlands, none is an enjoyer of lowly things, or misses his regular oil-baths, or with an un-creamed body with sandalwood paste or with other body cream, or with an un-perfumed physique. [1-6-10]
Earrings are the indicators of scholarship, and there are grades in their make and design, on par with the education one receives. The headgears present their social status, while other decorations are to exhibit their lavishness.
नामृष्टभोजी नादाता नाप्यनङ्गदनिष्कधृक् |
नाहस्ताभरणो वापि दृश्यते नाप्यनात्मवान् || १-६-११
11. amRiSTabhojii = not eating stomachfuls - on an empty stomach, not famished; adaataa = none uncharitable; na dR^ishyate = not, seen; na api = none, even; ana~NgadaniSkadhR^ik = with undecorated body ornaments; na = unseen; na ahastaabharaNaH = none, without arms' ornaments; vaa api = either, also; na anaatmavaan = none, without a heart.
There is none who is famsihed, an uncharitable one in his nature, one with an undecorated body with ornaments like bracelets or chest plates, and there is none without a heart. [1-6-11]
नानाहिताग्निर्नायज्वा न क्षुद्रो वा न तस्करः |
कश्चिदासीदयोध्यायां न चावृत्तो न संकरः || १-६-१२
12. na anaahitaagniH = none, without sacrificial fires; ayajvaa = non performer of rituals; na kShudraH = none, mean or low; vaa = or; na taskaraH = none, a thief; kashchit = someone; aasiit = is there; ayodhyaayaam = in Ayodhya; na cha = none, also; aavR^ittaH na sankaraH = immoral, nor bastardised.
There is none someone who is without sacrificial fires, and none without performing sacrificial rituals, and none is low in living; neither an immoral, nor a bastard nor even a thief, can be found in Ayodhya. [1-6-12]
स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः |
दानाध्यानशीलाश्च संयताश्च प्रतिग्रहे || १-६-१३
13. svakarmanirataaH = engaged in one's own rituals works; nityam = always; braahmaNaaH = Brahmana-s; vijitendriyaaH = with conquered senses; daanaadhyaanashiilaaH cha = donating, practicing minded, also; samyataaH cha = principled, also; pratigrahe = in accepting donations.
The sense-controlled scholarly Vedic Brahmans are always engaged in their rituals, and they donate the education of Vedas to their students, as well practice their own, and while receiving donations they are principle-minded. [1-6-13]
The donations received by Vedic scholars are not alms to beggars or charities to the destitute. The Vedic scholars do not receive them from anybody or everybody. There are set rules to accept such donations like cows, gold coins, villages, temples etc., from a befitting hand. Otherwise, the recipient is destined to go to Hell for having received greedily. Thus, if ever somebody wants to donate to such a scholar he should first notify his bona fides, which are verifiable by the recipient. Another kind of donation is referred here as daana-aadhyaana, meaning that these scholars while receiving donations from a righteous source, they also have to donate something to others. It is the education in Veda, which they have to impart to their students free of any charge and that too, to the befitting students only. Thus, the words, daana and pratigrahaNa mean all these rules to accept a donation or to accord it.
न नास्तिको नानृतको न कश्चिदबहुश्रुतः |
नासूयको न चाशक्तो नाविद्वान्विद्यते तदा || १-६-१४
14. naastikaH na = atheist, none; anR^itakaH = liar; na = None; na kashchit = none, anyone; abahushrutaH = not much heard [learned]; na asuuyakaH = none, jealous; na cha = not, also; ashaktaH = disabled; na avidvaan = none, unscholarly; vidyate tadaa = is found, thus.
There is no atheist, no liar, and none is less learnt in Veda-s, and no one is found to be jealous, or disabled, or unscholarly person. [1-6-14]
नाषडङ्गविदत्रासीन्नाव्रतो नासहस्रदः |
न दीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ||१-६-१५
15. na = none; aSaDa~Ngavit na asti = unknowing scholar of Veda's ancillaries, is not there; na avrataH = none, non-performer of rituals; na asahasradaH = donor in thousands; na diinaH = none, saddened person; kShiptachittaH = with mental turmoil; vaa = or; vyathitaH = agonised one; vaa api = or, even; kashchana = anyone.
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. [1-6-15]
कश्चिन्नरो वा नारी वा नाश्रीमान्नाप्यरूपवान् |
द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान् || १-६-१६
16. kashchit = whoever; naraH vaa naarii vaa = gentleman, either, lady, or; na ashriimaan = none, without wealth; na api = not, even; aruupavaan = without elegance; draSTum = to see; ashakyam = not possible; ayodhyaayaam = in Ayodhya; na api = not, even; raajanyabhaktimaan = to king, not devout one.
Whoever it may be, either a gentleman or a lady, none is without wealth, even none without elegance or devoid of devotion to their king, and it is impossible to see suchlike person in Ayodhya. [1-6-16]
वर्णेष्वग्र्यचतुर्थेषु देवतातिथिपूजकाः |
कृतज्ञाश्च वदान्याश्च शूरा विक्रमसंयुताः || १-६-१७
17. varNeSu = in four caste-system; agryachaturtheSu = first one among four; devataatithipuujakaaH = worshippers of deities and guests; kR^itajnaaH cha = faithful ones, also; vadaanyaaH cha = illustrious, also; shuuraaH = valiant ones; vikramasamyutaaH = having with bravery.
In the four-caste system, from the first caste to the last, everyone is a worshipper of deities and guests and everyone is also faithful, illustrious, valiant, and each one is a brave one. [1-6-17]
Though the word 'caste - Spanish and Portuguese casta - lineage, race, breed' is distasteful, it is used here for an easy communication. Latin classis - assembly' or section of society would be more suitable.
दीर्घायुषो नराः सर्वे धर्मं सत्यं च संश्रिताः |
सहिताः पुत्रपौत्रैश्च नित्यं स्त्रीभिः पुरोत्तमे || १-६-१८
18. diirghaayuSaH = long life [longevity]; naraaH sarve = people, all of them; dharmam = virtuousness; satyam = truthfulness; cha = also; samshritaaH = they have; sahitaaH = along with; putrapautraiH = sons and grandsons; cha = also; striibhiH = ladies; purottame = the best city.
Longevity is there for all of the people, all are with virtuosity and truthfulness, and they lived in that best city along with their sons, grandsons and their ladies. [1-6-18]
क्षत्रं ब्रह्ममुखं चासीद्वैश्याः क्षत्रमनुव्रताः |
शूद्राः स्वधर्मनिरतास्त्रीन्वर्णानुपचारिणः || १-६-१९
19. kShatram = Kshatriya-s, warrior-class; brahmamukham = towards Brahmans ; cha aasiit = only, is there; vaishyaaH = Vyasya-s, trading-class; kShatram anuvrataaH = following Kshatriya; shuudraaH = Shuudra-s, working-class; svadharmanirataaH = performing their own duty; triin varNaan upachaariNaH = working for other three castes.
The warrior class Kshatriya-s is turned towards the Brahmans, the scholarly class, for intellectual and religious support. The trading class, Vaisya-s, is the follower of the Kshatriya-s, the ruling class, for the state's economy is dependent on the rulership. And the fourth one, Shuudra-s, the working class, while performing its own duties, is always working for the other castes. [1-6-19]
सा तेनेक्ष्वाकुनाथेन पुरी सुपरिरक्षिता |
यथा पुरस्तान्मनुना मानवेन्द्रेण धीमता || १-६-२०
20. saa = she [that city]; purii = the city; tena ikShwaakunaathena = by him, Ikshwaku king; suparirakShitaa = very well protected; yathaa = like; purastaat = earlier; manunaa = by Manu; maanavendreNa = king of mankind; dhiimataa = the wise king.
That city is well protected by that king from Ikshwaku dynasty namely Dasharatha, like Manu, the foremost king of mankind in earlier times. [1-6-20]
योधानामग्निकल्पानां पेशलानाममर्षिणाम् |
संपूर्णा कृतविद्यानां गुहा केसरिणामिव || १-६-२१
21. agnikalpaanaam = like firebrand; peshalaanaam = skilful ones; amarSiNaam = intolerant of insults; kR^itavidyaanaam = who prosecuted their education; yodhaanaam = [with such] warriors; kesariiNaam guhaa iva = lions, cave, like; [saa purii] sampuurNaa = replete with.
That city Ayodhya is replete with firebrand like skillful warriors that are intolerant of insults, and who have prosecuted their education in archery, chariot-wars, swordplay etc. and with them it is like a cave replete with lions. [1-6-21]
कांभोजविषये जातैर्बाह्लीकैश्च हयोत्तमैः |
वनायुजैर्नदीजैश्च पूर्णा हरिहयोत्तमैः || १-६-२२
22. kaambhojaviSaye = in the country Kaambhoja; jaataiH = born in; baahliikaiH = in Baahlika country; hayottamaiH = the best horses; vanaayujaiH = born in Vanaayu; nadiijaiH = born in rivers ; cha = also; puurNaa = full with; harihayottamaiH = like Indra's best horse.
That city is full with best horses born in countries like Kaambhoja, Baahlika, Vanaayu, and also in river-bed counties, which are like the horse of Indra namely ucChaishrava. [1-6-22]
It is said that the horses born in the rivers nadii+ja are brought to the city Ayodhya. They are not water horses but horses born at the place where the historically prominent Seven Rivers of Indus Valley Rivers flow.
Here again an account of countries is given as a glimpse. These countries Kambhoja, Bahlika, Vanayu may not be taken as the provincial countries within the present day India. Prior to the present-day peninsular India, the belt from Himalayas to Alps had a great rapport in cultural and trade exchanges without demarcations of east or west, which paved the way for Alexander, the Great, towards India.
Sometime back, say during 1985-87, the National Geography magazine contained a beautiful article under the heading " IRAQ, the crucible of civilisation ," Merle Severy, as its Asst. Editor. In its carefully worded introduction, it is stated that Iraq is "the traditional birthplace of man for Jews, Christians and Muslims... " On the other hand, Hindus naturally believe that the Southward Himalayan region is the birthplace of man. In the same article, the regions around Euphrates and Tigris are said to be the "Fertile Crescent, the cradle of Western civilization ... in the third millennium BC ". Further that " To the east a similar florescence occurred in the Indus and Yellow River Valleys... " This florescence in Indus Valley and far eastward did not occur later to Mesopotamian or Babylonian civilisations but flourished much earlier, as per Hindu scripts and the dating of which is the eternal question like Aryan Question. However, Hindu scripts centre the present world, Bhuuloka, surrounding Meru Mountain and its geography includes the land unto Rome, Russia, China. We will refer to Meru mountain-oriented geography and its geographical account at the appropriate place. Since Ramayana dates back to Buddhism and Buddhism's westward spread is unto Afghanistan, the Kings of Ramayana must have had no problem to draft horses from Persian, Arabian or the other of Middle East countries. These countries are always famous for horse breeding, right from the days of Ramayana to Moses. Hence the accounts of horses and the countries from where they are brought may be treated as cross-continental culture. Since history believes only in the unearthed iconography and the epics or their content can not stand to the carbon-testing, the countries named here as Kambhoja, Baahlika may nearly mean Babylonian, Mesopotamian, Arabian or other unknown or unearthed historic countries of the crucible of Western civilisation, Iraq. Vanaayu, another country referred may nearly mean Roman, as Persians term Greeks as Unani in India, advent to the arrival of Alexander, the Great. We still have an herbal medication called Unani, a hybrid between Ayurveda, Greek and Persian herbal treatments.
विंध्यपर्वतजैर्मत्तैः पूर्णा हैमवतैरपि |
मदान्वितैरतिबलैर्मातङ्गैः पर्वतोपमैः || १-६-२३
23. vindhyaparvatajaiH = born in Vindhya mountains; mattaiH = vigorous; puurNa = full of; haimavataiH api = Himalayan born, also; madaanvitaiH = fully fattened; atibalaiH = most mighty; maatangaiH = elephants; parvatopamaiH = mountain in similitude.
Born in Vindhya Mountains, and also from Himalayan regions, mighty are the elephants fully vigorous and fattened ones, and most powerful in their strength and each in similitude is a huge mountain. [1-6-23]
ऐरावतकुलीनैश्च महापद्मकुलैस्तथा |
अंजनादपि निष्क्रान्तैः वामनादपि च द्विपैः || १-६-२४
24. airaavatakuliinaiH = from the breed of Airavata [the Elephant of Indra]; cha =also; mahaapadmakulaiH = from Mahapadma breed; tathaa = thus; anjanaat api = From Anjana breed, also; niSkraantaiH = derived from; vaamanaat api cha = from Vamana breed, too; dvipaiH = elephants.
High bred from the classes of Airavata, the Elephant of Lord Indra, and from Mahapadma, Anjana and Vamana, too...are the elephants [of that city] [1-6-24]
It is said that eight elephants from eight corners called aSTadiggaja support the Universe. And these eight elephants have their presiding deities. From those eight elephants, four are prominent. They are Airaavata , the Elephant of Indra, anjana , the Elephant of varuNa , the Rain-god, vaamana , the Elephant of Yama, the Lord of Death, and another is punDariika . Thus, the elephants of Ayodhya are termed as divine breed.
भद्रैर्मन्द्रैर्मृगैश्चैव भद्रमन्द्रमृगैस्तथा |
भद्रमन्द्रैर्भद्रमृगैर्मृगमन्द्रैश्च सा पुरी |
नित्यमत्तैः सदा पूर्णा नागैरचलसन्निभैः || १-६-२५
25-26a. saa purii = that city; bhadraiH = class of Bhadra; mandraiH = class of Mandra; mR^igaiH = class of mriga; cha eva = like that; bhadramandramR^igaiH tathaa = a mixture of these three; bhadramandraiH = bhadra and mandra; bhadramR^igaiH = bhadra and mriga; mR^igamandraiH cha = mriga and mandra, also; nityamattaiH = always vigorous; naagaiH = elephants; achalasannibhaiH = mountain like; sadaa puurNaa = always, full with.
That city is always full with vigorous and mountain like elephants bred mainly from three classes viz., Bhadra, Mandra and Mriga. And inter-bred among these three main classes are Bhadra-Mandra, Mandra-Mriga, Bhadra-Mriga and the like. [1-6-25]
The bhadra is the elephant class for King's ride, called bhadragaja . It is a state elephant with high honors and for occasional or ceremonial use. mandra and mR^iga are classes of breed tamed and used in wars or for the ride of other nobility. These are the essential mammals used for other lifting and carrying works.
सा योजने च द्वे भूयः सत्यनामा प्रकाशते |
यस्यां दशरथो राजा वसन् जगदपालयत् || १-६-२६
26b-c. raajaa = king; dasharathaH naama = Dasharatha, named; yasyaam = in which [city]; vasan = while residing; jagat = world; apaalayat = ruled; saa = she that Ayodhya; bhuuyaH = further - outside also; dve yojane = two, yojana-s; satyanaamaa = true to its name; prakaashate = shines forth [well fortified.]
While residing in which city King Dasharatha ruled the world that city is further fortified up to two more yojana-s outside city, true to its name a yodhya , an un-assailable one. [1-6-26]
तां पुरीं स महातेजा राजा दशरथो महान् |
शशास शमितामित्रो नक्षत्राणीव चन्द्रमाः ||१-६-२७
27. mahaatejaaH = he, the great resplendent; mahaan = admirable one; raajaa dasharathaH = king, Dasharatha; shamitaamitraH = silenced enemies; taam puriim = that, city; chandramaaH nakShatraaNi iva = like moon, for the stars; shashaasa = ruled.
In which city the great resplendent and admirable king Dasharatha resided, he ruled the world from that city with silenced enemies, like the moon governing the stars. [1-6-27]
तां सत्यनामां दृढतोरणार्गलाम्
गृहैर्विचित्रैरुपशोभितां शिवाम् |
पुरीमयोध्यां नृसहस्रसंकुलाम्
शशास वै शक्रसमो महीपतिः || १-६-२८
28. dhR^iDhathoraNaargalaam = firm arches, castle-door-bars; vichitraiH = amazing; gR^ihaiH = with houses; shobhitaam = magnificent; shivaam = auspicious one; nR^isahasrasankulaan = full with thousands of people; satyanaamaam = true to its name taam = her; puriim ayodhyaam = city, Ayodhya; shakrasamaH = coequal of Indra ; mahiipatiH = king; shashaasa = ruled; vai = indeed.
With gorgeous arches, castle-door-bars and with amazingly built houses that city is magnificent and auspicious one, and full with thousands of provincial kings too, and king Dasharatha, a coequal of Indra, indeed ruled that city which is true to its name. [1-6-28]
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षष्ठः सर्गः
© 1998, Desiraju Hanumanta Rao [Revised - March 04]