1055 How to compare the India ruled by our Hon. Prime Minister Shri Narendra Modi and his BJP Party, with Shri Ram Rajya, the India of thousands / hundreds of thousands of years back?

Where-When-Why-How, against whom did Shri Rama use his Sword Nandakam ? Trigger for this blog post is: Shri Rama PaTTAbhishEkam celebrations (Anointment Ceremony of Lord Shri RAma as King of Ayodhya) at Bhadrachalam Temple, Telangana State, India. The Priests have adorned the Shri Rama's Statue with a sword, calling it 'Nandakam'. During the Coronation Ceremony, a preacher of the Pancharatra-VaishNava Sect Shri Chinna Jiyyar was also present. He is reported to have presented a Gold-Crown to the idol of Shri Rama. The Video of the Ceremony can also be seen on YouTube. Click here to go to youtube and see the video: https://www.youtube.com/watch?v=bPzCK5XkVOo. So far so good, because the occasion may be a audio-visual delight. But at the same time, my Readers may be interested to know about this 'nandaka' - the sword (looked small in size like a dagger, probably because its size has to match with the idols' size). Hence I am writing this quote from the Vol. 7 named Uttara KAnDA of Valmiki Ramayan. Uttara = post, after. kAnDA= story, episode. Book seven deals with the remaining Part of the Story of Ramayana, after arrival back of Sita RAma Lakshmanas from the 14 year exile of forest, and Rama's Coronation as the King of Ayodhya.

How to compare the India ruled by our Hon. Prime Minister Shri Narendra Modi and his BJP Party, with Shri Ram Rajya, the Ayodhya-India believed to have been ruled by Lord Shri Rama, thousands / hundreds of thousands of years back? Here is link to a News dt. 31st March 2019 from Indian Express which contains a Report by its Reporter Gopal B. Kateshia. Click here to go to: http://indianexpress.com/article/india/for-riding-horse-upper-caste-men-kill-dalit-youth-in-gujarat-5117872/. This Report's heading itself is very clear: "...For riding horse, upper caste men kill Dalit youth in Gujarat. ...". This Report we shall discuss after completing the study of Shambuka vadha, of the Valmiki Ramayana, Book 7 Uttara kAnDA (Part dealing with the Events of Post Coronation of Shri Rama as King of Ayodhya).

॥ वाल्मीकि रामायण - उत्तरकाण्ड ॥
॥ सर्ग 76 Uttara Ramayana (Uttara Kanda in Valmiki Ramayan) Book 7, Chapter 76. Deals with Rama's Slaying of Shambuka, because he dared to perform penance ॥

तस्य तद्वचनं श्रुत्वा रामस्याक्लिष्टकर्मणः
अवाक्छिरास्तथाभूत्वा वाक्यमेतदुवाच ह ॥ 7.76.1 ॥

शूद्रयोन्यां प्रसूतो अस्मि शम्बूको नाम नामतः
देवत्वं पार्थये राम सशरीरो महायशः ॥ 7.76.2 ॥

न मिथ्या अहं वदे राम देवलोकजिगीषया
शूद्रं मां विद्धि काकुत्स्थ तप उग्रं समास्थितम् ॥ 7.76.3 ॥

भाषतस्तस्य शूद्रस्य खड्गं सुरुचिरप्रभम्
निष्कृष्य कोशाद्विमलं शिरश्चिच्छेद राघवः ॥ 7.76.4 ॥

तस्मिञ्छूद्रे हते देवाः सेन्द्राः साग्निपुरोगमाः
साधु साध्विति काकुत्स्थं प्रशशंसुर्मुहुर्मुहुः ॥ 7.76.5 ॥

पुष्पवृष्टिर्महत्यासीद्दिव्यानां सुसुगन्धिनाम्
पुष्पाणां वायुमुक्तानां सर्वतः प्रपपात ह ॥ 7.76.6 ॥

सुप्रीताश्चाब्रुवन्रामं देवाः सत्यपराक्रमम्
सुरकार्यमिदं सौम्य सुकृतं ते महामते ॥ 7.76.7 ॥

गृहाण च वरं सौम्य यत्त्वमिच्छस्यरिन्दम
स्वर्गभाङ्नहि शूद्रो अयं त्वत्कृते रघुनन्दन ॥ 7.76.8 ॥

देवानां भाषितं श्रुत्वा राघवः सुसमाहितः
उवाच प्राञ्जलिर्वाक्यं सहस्राक्षं पुरन्दरम् ॥ 7.76.9 ॥

यदि देवाः प्रसन्ना मे द्विजपुत्रः स जीवतु
दिशन्तु वरमेतं मे इप्सितं परमं मम ॥ 7.76.10 ॥

ममापचाराद्यातो असौ ब्राह्मणस्यैकपुत्रकः
अप्राप्तकालः कालेन नीतो वैवस्वतक्षयम् ॥ 7.76.11 ॥

तं जीवयथ भद्रं वो नानृतं कर्तुमर्हथ
द्विजस्य संश्रुतो अर्थो मे जीवयिष्यामि ते सुतम् ॥ 7.76.12 ॥

राघवस्य तु तद्वाक्यं श्रुत्वा विबुधसत्तमाः
प्रत्युचू राघवं प्रीता देवाः प्रीतिसमन्वितम् ॥ 7.76.13 ॥

निर्वृतो भव काकुत्स्थ सो अस्मिन्नहनि बालकः
जीवितं प्राप्तवान्भूयः समेतश्चापि बन्धुभिः ॥ 7.76.14 ॥

यस्मिन्मुहूर्ते काकुत्स्थ शूद्रो अयं विनिपातितः
तस्मिन्मुहूर्ते बालो असौ जीवेन समयुज्यत ॥ 7.76.15 ॥

स्वस्ति प्राप्नुहि भद्रं ते साधु याम नरर्षभ
अगस्त्यस्याश्रमपदं द्रष्टुमिच्छाम राघव ॥ 7.76.16 ॥

तस्य दीक्षा समाप्ता हि ब्रह्मर्षेः सुमहाद्युतेः
द्वादशं हि गतं वर्षं जलशय्यां समासतः ॥ 7.76.17 ॥

काकुत्स्थ तद्गमिष्यामो मुनिं समभिनन्दितुम्
त्वं चाप्यागच्छ भद्रं ते द्रष्टुं तमृषिसत्तमम् ॥ 7.76.18 ॥

स तथेति प्रतिज्ञाय देवानां रघुनन्दनः
आरुरोह विमानं तं पुष्पकं हेमभूषितम् ॥ 7.76.19 ॥

ततो देवाः प्रयातास्ते विमानैर्बहुविस्तरैः
रामो अप्यनुजगामाशु कुम्भयोनेस्तपोवनम् ॥ 7.76.20 ॥

दृष्ट्वा तु देवान्सम्प्राप्तानगस्त्यस्तपसां निधिः
अर्चयामास धर्मात्मा सर्वांस्तानविशेषतः ॥ 7.76.21 ॥

प्रतिगृह्य ततः पूजां सम्पूज्य च महामुनिम्
जग्मुस्ते त्रिदशा हृष्टा नाकपृष्ठं सहानुगैः ॥ 7.76.22 ॥

गतेषु तेषु काकुत्स्थः पुष्पकादवरुह्य च
ततो अभिवादयामास ह्यगस्त्यमृषिसत्तमम् ॥ 7.76.23 ॥

सो अभिवाद्य महात्मानं ज्वलन्तमिव तेजसा
आतिथ्यं परमं प्राप्य निषसाद नराधिपः ॥ 7.76.24 ॥

तमुवाच महातेजाः कुम्भयोनिर्महातपाः
स्वागतं ते नरश्रेष्ठ दिष्ट्या प्राप्तो असि राघव ॥ 7.76.25 ॥

त्वं मे बहुमतो राम गुणैर्बहुभिरुत्तमैः
अतिथिः पूजनीयश्च मम नित्यं हृदि स्थितः ॥ 7.76.26 ॥

सुरा हि कथयन्ति त्वामागतं शूद्रघातिनम्
ब्राह्मणस्य तु धर्मेण त्वया जीवापितः सुतः ॥ 7.76.27 ॥

उष्यतां चेह रजनी सकाशे मम राघव
प्रभाते पुष्पकेण त्वं गन्ता असि पुरमेव हि ॥ 7.76.28 ॥

त्वं हि नारायणः श्रीमांस्त्वयि सर्वं प्रतिष्ठितम्
त्वं प्रभुः सर्वदेवानां पुरुषस्त्वं सनातनः ॥ 7.76.29 ॥

इदं चाभरणं सौम्य निर्मितं विश्वकर्मणा
दिव्यं दिव्येन वपुषा दीप्यमानं स्वतेजसा
प्रतिगृह्णीष्व काकुत्स्थ मत्प्रियं कुरु राघव ॥ 7.76.30 ॥

दत्तस्य हि पुनर्दाने सुमहत्फलमुच्यते
भरणे हि भवान् शक्तः सेन्द्राणां मरुतामपि ॥ 7.76.31 ॥

त्वं हि शक्तस्तारयितुं सेन्द्रानपि दिवौकसः
तस्मात्प्रदास्ये विधिवत्तत्प्रतीच्छ नराधिप ॥ 7.76.32 ॥

दिव्यमाभरणं चित्रं प्रदीप्तमिव भास्करम् ॥ 7.76.33 ॥

अथोवाच महात्मानमिक्ष्वाकूणां महारथः
रामो मतिमतां श्रेष्ठः क्षत्रधर्ममनुस्मरन् ॥ 7.76.34 ॥

प्रतिग्रहो अयं भगवन्ब्राह्मणस्याविगर्हितः
गृह्णीयां क्षत्रियो अहं वै कथं ब्राह्मणपुङ्गव ॥ 7.76.35 ॥

ब्राह्मणेन विशेषेण दत्तं तद्वक्तुमर्हसि
एवमुक्तस्तु रामेण प्रत्युवाच महानृषिः ॥ 7.76.36 ॥

आसन्कृतयुगे राम ब्रह्मभूते पुरायुगे
अपार्थिवाः प्रजाः सर्वाः सुराणां तु शतक्रतुः ॥ 7.76.37 ॥

ताः प्रजा देवदेवेशं राजार्थं समुपाद्रवन्
सुराणां स्थापितो राजा त्वया देव शतक्रतुः ॥ 7.76.38 ॥

प्रयच्छ नो हि लोकेश पार्थिवं नरपुङ्गवम्
यस्मै पूजां प्रयुञ्जाना धूतपापाश्चरेमहि
न वसामो विना राज्ञा एष नो निश्चयः परः ॥ 7.76.39 ॥

प्रजानां वचनं श्रुत्वा निश्चयित्वा अर्थमुत्तमम् ॥ 7.76.40 ॥

ततो ब्रह्मा सुरश्रेष्ठो लोकपालान्सवासवान्
समाहूयाब्रवीत्सर्वांस्तेजोभागान्प्रयच्छत ॥ 7.76.41 ॥

ततो ददुर्लोकपालाः सर्वे भागान्स्वतेजसः
अक्षुपच्च ततो ब्रह्मा यतो जातः क्षुपो नृपः ॥ 7.76.42 ॥

तं ब्रह्मा लोकपालानां सहांशैः समयोजयत्
ततो ददौ नृपं तासां प्रजानामीश्वरं क्षुपम् ॥ 7.76.43 ॥

तत्रैन्द्रेण च भागेन महीमाज्ञापयन्नृपः
वारुणेन तु भागेन वपुः पुष्यति पार्थिवः ॥ 7.76.44 ॥

कौबेरेण तु भागेन वित्तमासां ददौ तदा
यस्तु याम्यो अभवद्भागस्तेन शास्ति स्म स प्रजाः ॥ 7.76.45 ॥

तत्रैन्द्रेण नरश्रेष्ठ भागेन रघुनन्दन
प्रतिगृह्णीष्व भद्रं ते तारणार्थं मम प्रभो ॥ 7.76.46 ॥

तस्य तद्वचनं श्रुत्वा ऋषेः परमधार्मिकम्
तद्रामः प्रतिजग्राह मुनेराभरणं वरम् ॥ 7.76.47 ॥

प्रतिगृह्य ततो रामस्तदाभरणमुत्तमम्
आगमं तस्य दीप्तस्य प्रष्टुमेवोपचक्रमे ॥ 7.76.48 ॥

अत्यद्भुतमिदं दिव्यं वपुषा युक्तमुत्तमम्
कथं वा भगवता प्राप्तं कुतो वा केन वा हृतम् ॥ 7.76.49 ॥

कुतूहलितया ब्रह्मन्पृच्छामि त्वां महायशः
आश्चर्याणां बहूनां हि निधिः परमको भवान् ॥ 7.76.50 ॥

एवं ब्रुवति काकुत्स्थे मुनिर्वाक्यमथाब्रवीत्
शृणु राम यथावृत्तं पुरा त्रेतायुगे युगे ॥ 7.76.51 ॥

रमणीयप्रदेशे अस्मिन् वने यद्दृष्टवानहम्
आश्चर्यं मे महाबाहो दानमाश्रित्य केवलम् ॥ 7.76.52 ॥

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये श्रीमदुत्तरकाण्डे षट्सप्ततितमः सर्गः ॥ 7.76 ॥

The same verses in Roman Script (Latin or English alphabet):

॥ vAlmIki rAmAyaN - uttarakAND ॥
॥ sarg 76 Uttara Ramayana (Uttara Kanda in almiki Ramayan) BUk 7, ChaptEr 76. DEals with Rama's Slaying Of Shambuka, bEcausE hE darEd tO pErfOrm pEnancE ॥

tasy tadvachanan shrutvA rAmasyAkliSTakarmaNH
avAkchhirAstathAbhUtvA vAkyamEtaduvAch h ॥ 7.76.1 ॥

shUdrayOnyAn prasUtO asmi shambUkO nAm nAmataH
dEvatvAn prArthayE rAm sasharIrO mahAyashH ॥ 7.76.2 ॥

n mithyA ahan vadE rAm dEvalOkajigISayA
shUdran mAn viddhi kAkutsth tap ugran samAsthitam ॥ 7.76.3 ॥

bhASatastasy shUdrasy khaDgan suruchiraprabham
niSkRiSy kOshAdvimalan shirashchichchhEd rAghavH ॥ 7.76.4 ॥

tasmi~nchhUdrE hatE dEvAH sEndrAH sAgnipurOgamAH
sAdhu sAdhviti kAkutsthan prashashansurmuhurmuhuH ॥ 7.76.5 ॥

puSpavRiSTirmahatyAsIddivyAnAn susugandhinAm
puSpANAn vAyumuktAnAn sarvatH prapapAt h ॥ 7.76.6 ॥

suprItAshchAbruvanrAman dEvAH satyaparAkramam
surakAryamidan saumy sukRitan tE mahAmatE ॥ 7.76.7 ॥

gRihAN ch varan saumy yattvamichchhasyarindam
svargabhA~Nnahi shUdrO ayan tvatkRitE raghunandan ॥ 7.76.8 ॥

dEvAnAn bhASitan shrutvA rAghavH susamAhitH
uvAch prA~njalirvAkyan sahasrAkSan purandaram ॥ 7.76.9 ॥

yadi dEvAH prasannA mE dvijaputrH s jIvatu
dishantu varamEtan mE ipsitan paraman mam ॥ 7.76.10 ॥

mamApachArAdyAtO asau brAhmaNasyaikaputrakH
aprAptakAlH kAlEn nItO vaivasvatakSayam ॥ 7.76.11 ॥

tan jIvayath bhadran vO nAnRitan kartumarhath
dvijasy sanshrutO arthO mE jIvayiSyAmi tE sutam ॥ 7.76.12 ॥

rAghavasy tu tadvAkyan shrutvA vibudhasattamAH
pratyuchU rAghavan prItA dEvAH prItisamanvitam ॥ 7.76.13 ॥

nirvRitO bhav kAkutsth sO asminnahani bAlakH
jIvitan prAptavAnbhUyH samEtashchApi bandhubhiH ॥ 7.76.14 ॥

yasminmuhUrtE kAkutsth shUdrO ayan vinipAtitH
tasminmuhUrtE bAlO asau jIvEn samayujyat ॥ 7.76.15 ॥

svasti prApnuhi bhadran tE sAdhu yAm nararSabh
agastyasyAshramapadan draSTumichchhAm rAghav ॥ 7.76.16 ॥

tasy dIkSA samAptA hi brahmarSEH sumahAdyutEH
dvAdashan hi gatan varSan jalashayyAn samAsatH ॥ 7.76.17 ॥

kAkutsth tadgamiSyAmO munin samabhinanditum
tvan chApyAgachchh bhadran tE draSTun tamRiSisattamam ॥ 7.76.18 ॥

s tathEti pratij~nAy dEvAnAn raghunandanH
ArurOh vimAnan tan puSpakan hEmabhUSitam ॥ 7.76.19 ॥

tatO dEvAH prayAtAstE vimAnairbahuvistaraiH
rAmO apyanujagAmAshu kumbhayOnEstapOvanam ॥ 7.76.20 ॥

dRiSTvA tu dEvAnsamprAptAnagastyastapasAn nidhiH
archayAmAs dharmAtmA sarvAnstAnavishESatH ॥ 7.76.21 ॥

pratigRihy tatH pUjAn sampUjy ch mahAmunim
jagmustE tridashA hRiSTA nAkapRiSThan sahAnugaiH ॥ 7.76.22 ॥

gatESu tESu kAkutsthH puSpakAdavaruhy ch
tatO abhivAdayAmAs hyagastyamRiSisattamam ॥ 7.76.23 ॥

sO abhivAdy mahAtmAnan jvalantamiv tEjasA
Atithyan paraman prApy niSasAd narAdhipH ॥ 7.76.24 ॥

tamuvAch mahAtEjAH kumbhayOnirmahAtapAH
svAgatan tE narashrESTh diSTyA prAptO asi rAghav ॥ 7.76.25 ॥

tvan mE bahumatO rAm guNairbahubhiruttamaiH
atithiH pUjanIyashch mam nityan hRidi sthitH ॥ 7.76.26 ॥

surA hi kathayanti tvAmAgatan shUdraghAtinam
brAhmaNasy tu dharmEN tvayA jIvApitH sutH ॥ 7.76.27 ॥

uSyatAn chEh rajanI sakAshE mam rAghav
prabhAtE puSpakEN tvan gantA asi puramEv hi ॥ 7.76.28 ॥

tvan hi nArAyaNH shrImAnstvayi sarvan pratiSThitam
tvan prabhuH sarvadEvAnAn puruSastvan sanAtanH ॥ 7.76.29 ॥

idan chAbharaNan saumy nirmitan vishvakarmaNA
divyan divyEn vapuSA dIpyamAnan svatEjasA
pratigRihNISv kAkutsth matpriyan kuru rAghav ॥ 7.76.30 ॥

dattasy hi punardAnE sumahatfalamuchyatE
bharaNE hi bhavAn shaktH sEndrANAn marutAmapi ॥ 7.76.31 ॥

tvan hi shaktastArayitun sEndrAnapi divaukasH
tasmAtpradAsyE vidhivattatpratIchchh narAdhip ॥ 7.76.32 ॥

divyamAbharaNan chitran pradIptamiv bhAskaram ॥ 7.76.33 ॥

athOvAch mahAtmAnamikSvAkUNAn mahArathH
rAmO matimatAn shrESThH kSatradharmamanusmaran ॥ 7.76.34 ॥

pratigrahO ayan bhagavanbrAhmaNasyAvigarhitH
gRihNIyAn kSatriyO ahan vai kathan brAhmaNapu~Ngav ॥ 7.76.35 ॥

brAhmaNEn vishESEN dattan tadvaktumarhasi
Evamuktastu rAmEN pratyuvAch mahAnRiSiH ॥ 7.76.36 ॥

AsankRitayugE rAm brahmabhUtE purAyugE
apArthivAH prajAH sarvAH surANAn tu shatakratuH ॥ 7.76.37 ॥

tAH prajA dEvadEvEshan rAjArthan samupAdravan
surANAn sthApitO rAjA tvayA dEv shatakratuH ॥ 7.76.38 ॥

prayachchh nO hi lOkEsh pArthivan narapu~Ngavam
yasmai pUjAn prayu~njAnA dhUtapApAshcharEmahi
n vasAmO vinA rAj~nA ES nO nishchayH parH ॥ 7.76.39 ॥

prajAnAn vachanan shrutvA nishchayitvA arthamuttamam ॥ 7.76.40 ॥

tatO brahmA surashrESThO lOkapAlAnsavAsavAn
samAhUyAbravItsarvAnstEjObhAgAnprayachchhat ॥ 7.76.41 ॥

tatO dadurlOkapAlAH sarvE bhAgAnsvatEjasH
akSupachch tatO brahmA yatO jAtH kSupO nRipH ॥ 7.76.42 ॥

tan brahmA lOkapAlAnAn sahAnshaiH samayOjayat
tatO dadau nRipan tAsAn prajAnAmIshvaran kSupam ॥ 7.76.43 ॥

tatraindrEN ch bhAgEn mahImAj~nApayannRipH
vAruNEn tu bhAgEn vapuH puSyati pArthivH ॥ 7.76.44 ॥

kaubErEN tu bhAgEn vittamAsAn dadau tadA
yastu yAmyO abhavadbhAgastEn shAsti sm s prajAH ॥ 7.76.45 ॥

tatraindrEN narashrESTh bhAgEn raghunandan
pratigRihNISv bhadran tE tAraNArthan mam prabhO ॥ 7.76.46 ॥

tasy tadvachanan shrutvA RRiSEH paramadhArmikam
tadrAmH pratijagrAh munErAbharaNan varam ॥ 7.76.47 ॥

pratigRihy tatO rAmastadAbharaNamuttamam
Agaman tasy dIptasy praSTumEvOpachakramE ॥ 7.76.48 ॥

atyadbhutamidan divyan vapuSA yuktamuttamam
kathan vA bhagavatA prAptan kutO vA kEn vA hRitam ॥ 7.76.49 ॥

kutUhalitayA brahmanpRichchhAmi tvAn mahAyashH
AshcharyANAn bahUnAn hi nidhiH paramakO bhavAn ॥ 7.76.50 ॥

Evan bruvati kAkutsthE munirvAkyamathAbravIt
shRiNu rAm yathAvRittan purA trEtAyugE yugE ॥ 7.76.51 ॥

ramaNIyapradEshE asmin vanE yaddRiSTavAnaham
Ashcharyan mE mahAbAhO dAnamAshrity kEvalam ॥ 7.76.52 ॥

ityArSE shrImadrAmAyaNE vAlmIkIyE AdikAvyE shrImaduttarakANDE SaTsaptatitamH sargH ॥ 7.76 ॥

To eliminate reinventing of the Wheel, I quote below English Translation of Chapters 73, 74, 75, 76 of the UTTARA KANDA, which contains the Story of the "Slaying of Shambuka". English Narration is by Late Shri Hariprasad Shashtri, his 1959 Translation of Valmiki Ramayana, kind courtesy Google and Archive.org.

An aged parent- a brahmin, bearing his dead child in his arms came to the palace gate, weeping and crying out again and again : —

What sin did I commit in a previous existence ?

Overcome with paternal grief, he repeated unceasingly, O My Son, My Son ! Ah ! Of what fault was I formerly guilty in another body that I should see mine only son meet with death ? This boy had not yet reached adolescence, his fourteenth year not having been completed ! To my misfortune, before his time, this dear child has been struck down by death ! In a few days, I and thy mother too will die of grief, O Dear Child ! I do not recollect ever to have uttered a lie ; I do not remember ever inflicting an injury on any animal or doing harm to any person ! For what misdeed has this child, born to me, gone to the abode of Vaivaswata this day, before he had performed a son’s duties to his sire ? Never before have I witnessed or heard of such a dreadful thing as, in Rama’s reign, for people to die prematurely. Rama must have committed a serious fault since in his kingdom, children succumb. Assuredly the young who inhabit other countries need not fear death ! O King, give me back the life of my child, who has fallen under the sway of death ! With my wife, I shall yield up my life at the gate of the king as if I were without a protector ! Thereafter, having been guilty of Brahmanicide, O Rama, be happy ! Mayest thou live long with thy brothers ! O Mighty Monarch, under thy rule, after a period of prosperity in thine empire, misfortune has now overtaken us, placing us imder death’s dominion, O Rama ! From now on we shall not enjoy the least felicity since the empire of the magnanimous Ikshvakus no longer has a support. With Rama as its protector, the death of children is certain. People perish under the unrighteous rule of an impious monarch. The evil conduct of a king brings about the premature death of his subjects. When, in the cities and country, crimes are committed and no supervision is exercised, then death is to be feared ! Undoubtedly the king will be held to be at fault in city and country, hence the death of this child.

Such were the countless recriminations that the unfortunate father addressed to the king whilst he clasped his son to his breast.

( CHAPTER 74 Narada’s Discourse )

The piteous lamentations of that unfortunate brahmin reached the ears of the king and he, in the profound distress he experi- enced, called together his ministers, Vasishtha and Vamadeva, with his brothers and the elders of the city also.

Then eight brahmins were ushered into the king’s presence by Vasishtha, who resembled a God, and they said : —

May prosperity attend thee !

Thereafter those foremost of the Twice-born, Markandeya, Maudgalya, Vamadeva, Kashyapa, Katyayana, Jabali, Gautama and Narada took their seats, and those Rishis being assembled, Rama paid obeisance to them w'ith joined palms. Then the ministers and citizens received a cordial welcome, as was fitting, and all those highly effulgent persons being seated near him, Raghava informed them of the reproaches of that Twice-bom One.

Hearing the words of the prince, who was filled with distress, Narada himself made this memorable reply in the assembly of the Sages ; —

Learn, O King, what has caused the untimely death of this child ! When thou art conversant therewith, do what thou considerest to be thy duty !

O Prince, Joy of the Raghus, formerly in the Krita Yuga, the brahmins alone practised asceticism ; he who was not a brahmin in no wise undertook it. At the close of that age, all was consumed and absorbed into Brahman. Thereafter the brahmins were re-bom enlightened and endowed with the gift of immortality. In that age, none died prematurely and all were wise.

The Treta Yuga followed when the sons of Manu were born, who practised austerities ; these noble men were the rulers, and full of power and heroism. In that era. Brahmins and Kshatriyas were equal in power nor could any distinction be found amongst them ; it was then that the four castes were established.

When that Yuga, which had been free from nescience, was consumed in the Fire,'® unrighteousness placed one foot on the earth and, on account of wrong-doing, glory waned and the span of life was diminished, O Best of Monarchs. Flesh that had been formerly eaten,* became impure food throughout the whole world and, in these conditions, men gave themselves up to good deeds, taking refuge in purity and justice to rid them- selves of evil.

In the Treta Yuga, brahmins and warriors practised asceticism and the rest were under the supreme obligation of obedience, proper to the Vaishya and Shudra classes ; the Shudras duty being to serve the other three.

O Great King, in the Dwapara Yuga, untruth and evil increased, unrightousness having placed a second foot on the earth, and then the Vaishyas began to practice penance, so that dharma, in the form of asceticism, was performed by the three castes, but the Shudras were not permitted to imdertake it during that time, O Foremost of Men.

O Prince, a man of the lowest caste may not give himself up to penance in the Dwapara Yuga ; it is only in the Kali Yuga that the practice of asceticism is permitted to the Shudra caste. During the Dwapara Yuga it is a great crime for one of Shudra birth to perform such practices.

At this time, in thine empire, a rigid penance is being imder- taken by a wretched Shudra, O Prince, and this is the cause of the death of that child.

The practice of unrighteousness, be it in the city or the country, brings about misfortune and the monarch who does not mete out an immediate punishment, goes to hell, of this there is no doubt.

An act of mortification that is prescribed is well done and a sixth of the merit goes to the king who rules wi± justice. But how should he, who does not protect his people, enjoy the sixth portion ? O Lion among Men, thou shouldst investigate the happenings in thy kingdom and put down evil wherever it is practised, so righteousness may flourish, man’s life be prolonged and the child be revived.

(CHAPTER 75 Rama makes a Tour of Inspection of his Kingdom ).

Hearing the nectar-like words of Narada, Rama was delighted and said to Lakshmana : —

O Dear Friend, thou who art faithful to thy vows, go and console that leading brahmin and cause the body of the child to be placed in a jar of oil with precious unguents and fragrant salves so that it is covered and does not suffer decomposition. Aa in such a way that the body of the child does not dissolve or decay.

Having issued this command to Lakshmana, who was endowed with auspicious marks, the highly illustrious Kakutstha thought of Pushpaka, and said Come hither ! Conscious of his inten- tion, the golden chariot’ appeared before him in the same hour and bowing, said to him : —

Behold, I am here at thy service, O Long-armed Prince !

Listening to the gracious words of Pushpaka, Rama paid obeisance to the great Rishis and ascended the chariot. Armed with his bow, his two quivers and his glittering sword, Raghava left the city in the charge of his two brothers, Saumitri and Bharata, and thereafter that monarch directed his course to the western region which he explored on every side ; then he went to the northern region bounded by the Himalayas, but found no trace of evil-doing there ; later the eastern region was carefully searched by him and that long-armed Prince, from on high in his chariot, beheld people of pure morals there, as stainless as a mirror. Then he, who causes felicity to the great Rishis, ranged the southern region and, on the side of the Shaivala Mountain, a vast lake appeared to him, on the banks of which the blessed Raghava beheld an ascetic practising an extremely rigorous penance, his head hanging downwards.

On this that Prince bom of Raghu approached the one who had given himself up to rigorous practices and said : —

Blessed art thou, O Ascetic, who art faithful to thy vows ! From what caste art thou sprung, O Thou who hast grown old in mortification and who art established in heroism. I am interested in this matter, I, Rama, the son of Dasaratha. What purpose hast thou in view ? Is it heaven or some other object ? What boon dost thou seek by means of this hard penance ? I wish to know what thou desirest in performing these austerities, O Ascetic. May prosperity attend thee ! Art thou a brahmin ? Art thou an invincible Kshatriya ? Art thou a Vaishya, one of the third caste or art thou a Shudra ? Answer me truthfully ! Then the ascetic, who was hanging head downwards, thus questioned by Rama, revealed his origin to that Prince born of Dasaratha, the foremost of kings, and the reason why he was practising penance.

Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards, answered : —

O Rama, I was born of a Shudra alliance and I am per- forming this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, O Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka.

As he was yet speaking, Raghava, drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni’s followers, cried out, Well done ! Well done!overwhelming Rama with praise, and a rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama : —

Thou hast protected the interests of the Gods, O Highly Intelligent Prince, now ask a boon, O Beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven !

Hearing the words of the Gods, that hero of the region of truth, with joined palms, addressed Purandara of a Thousand Eyes, saying ; —

Since the Gods are gratified with me, let the son of that brahmin be resuscitated ! Accord me this, the greatest of all favours ! It is on account of my negligence that this child, the only son of that brahmin, has died before his time. Give him back his life ! May prosperity be yours I I have promised that I would restore his son to this Twice-born, do not let my words prove false !

Thus spoke Raghava and the foremost of the Celestials, full of joy, gave him this reply, enhancing his felicity : —

O Kakutstha be happy ! This very day that child has received new life and has been restored to his parents. The child was resuscitated at the instant that the head of the Shudra fell. Be happy I May prosperity attend thee ! Now let us go, O Raghava, O Foremost of Monarchs, we desire to visit Agastya’s hermitage. The hour of consecration is at hand for that great Rishi ! O Illustrious Prince, for twelve years, he has lived in the water. O Kakutstha, let us go together to offer felicitations to that ascetic. Do thou come and visit the foremost of Rishis also and be happy.

'Be it so' , said the enhancer of the Raghus’ joy , and ascended the gold-encrusted Chariot, Pushpaka. Meantime, the Gods had left in their vast chariots and Rama followed them without delay to the hermitage of Kumbhayoni.

INCIDENT OF MURDER OF DALIT YOUTH FOR RIDING A HORSE IN TIMBI VILLAGE, BHAVNAGAR DISTRICT, GUJARAT

From the above link of Indian Express.com given by me above, some quotes have very pertinent and poignant information:--

Vocabulary tip for the word "POIGNANT". Kind courtesy Google Internet Dictionary. The example given in this Vocab. tip is also very much pertinent.

poignant ˈpɔɪnjənt/ adjective adjective: poignant: evoking a keen sense of sadness or regret. "a poignant reminder of the passing of time". synonyms: touching, moving, sad, saddening, affecting, pitiful, piteous, pitiable, pathetic, sorrowful, mournful, tearful, wretched, miserable, bitter, painful, distressing, disturbing, heart-rending, heartbreaking, tear-jerking, plaintive, upsetting, tragic
"the father of the murder victim bade a poignant farewell to his son".

The following linked HindustanTimes.Com Report is slightly different from other Media Reports: Click here to go to: https://www.hindustantimes.com/india-news/dalit-youth-in-gujarat-killed-for-harassing-girls-not-keeping-horse-police/story-1fSasHfORM5RxuIZMJve6J.html. A quote from the HindusthanTimes Report is important:

"...District Superintendent of Police Pravin Mal told reporters that initial investigations had revealed that 21-year-old Pradeep Rathod might not have been killed because he was a Dalit and the higher castes had objections over his using and keeping a horse...."

"... Police had already detained three persons in the case. ..."
“...The preliminary investigations reveal that the boy was not killed just for owning the horse as has been alleged in the FIR lodged. Instead, we have come across a lot of complaints about objectionable behaviour of the boy from various quarters and perhaps some persons may have killed him for that,” he said, adding: “We are trying to ascertain the true reason and nab the culprits. ...”

ybrao-a-donkey's personal views which are not intended to be imposed on others

It appears that in many Dalit Atrocity Cases, some bourgeoisie Police Officials seem to search for alibis, to save upper caste Culprits.

"...Police said that during their investigations, they had received complaints against the character of the boy. “Some villagers complained that the boy would perform stunts on the horse and on motorcycle whenever he confronted young girls. He also used to enter into fights, ...” Pravin Mal said.

"...Police said that they have also come across multiple complaints against Pradeep’s father for being involved in various incidents of land grabbing in the past. ..."

In this instant case, if there were previous complaints against the character of the boy, what corrective action was taken by the Head Constable, Asst. SI, Sub Inspector and Circle Inspector of the Area? Did they give him any written warnings? Did they make any entries in Police Records about the boy's behavior? Dis they inform their Superiors? Did they at least orally counsel the boy? Similarly, if the boy's father was involved in various incidents of land grabbing in the past what action was taken against him? Similarly what action was taken against the Land-grabbers of other castes in the Village and its surroundings? Why didn't the Police conduct a meeting of all the 3,000 people in the village, guide them properly, and try to set right the things? Why did the Police allow the things to culminate into a murderous State of Affairs? Now, these things may not end. There will be recriminations and retributions.

Are the Upper Castes of the Timbi Village running a Kingdom of their own, where they will administer their own punishments of killing, for misbehaviors and land grabbings, without reporting to the Police?

Does the misbehavior of the boy or his father justify the boy's killing? Even in the gravest of the gravest provocations and crimes, we cannot justify killings. There are many other ways of preventing communal strife.

Obviously, the alibis of --complaints against the boy and his father-- are only being shown as excuses for the monstrous murder, so as to reduce the seriousness of the Offense.

What similarities we can see in the manner in which the Superintendent of Police is speaking, and the Action of Lord Shri Rama who beheaded Shambuka with his Nandaka Sword, without applying his mind?
This post is to be completed.