Lord Rama & Ramayan

Lord Rama & Ramayan

Rama disfigured and mutilated many women by cutting off her noses, breasts, ears etc., and tortured them (Soorpanaki, Ayomuki).

Rama said, “Women should not be trusted” and that “Secrets should not be confided to the wife” (Ayodhya kandam, Chapter 100).

Sambuka was slain (by Rama) because he was making penance which was forbidden to hime by Vedas as he was a “Shudra” (Uttara kanadam, Chapter 76).

Looking at is hand Rama said the Sanskirt slogan “O right hand, you kill this Asche Shudra unhesitatingly as killing this Shudra is the only way to get back the life of the deceased Brahmin boy.”

Are you not one of the limbs of Rama? (Valmiki Ramayana)
Note: This Rama, who mercilessly took away the life of Sambuka for no other fault than that of making penance, is held as the Avatar (incarnation) of Vishnu (God)! If there were kings like Rama alive now, alas! what would be the plight of those who are called “Shudras?”.


For those of you who questian The reason for 12 years delay for rama to get ready to bring back sita is written in ramayan itself.
just read ahead..


Raghava (not ‘Ravana’; Ravana is the demon) is another name for Lord Rama; Maithili is another name for Lord Rama’s wife Sita. Lord Rama, an Avatar (God-incarnate), is considered in Hinduism as the ideal & perfect husband and Sita as the ideal & perfect wife, as they are divine immortals (and now forever dwelling in heaven supposedly with the other Gods). So, what mortal humans could behave better than these supreme models, Lord Rama & Sita (or so the Hindus believe)? The following scene takes place in Yuddhakanda, the sixth book of the Valmiki Ramayana, after Sita has been carried off by the demon Ravana and won back, after many years of battle, by Rama, she is summoned to come to him at court:

“…. When Sita heard Rama speak in this way, her eyes which were as wide open as those of a doe filled with tears. But as Rama looked at her, his anger grew great once again, and he blazed like a fire into which great quantities of butter have been offered. He frowned and looked askance, and he spoke harshly to Sita in the midst of the monkeys and the Raksasas, saying, ‘I have done all that a man should do to wipe out an intolerable insult at the hands of an enemy. I won you, Sita, just as the great-souled sage Agastya won the unassailable southern realm for the world of living creatures, by means of his asceticism. But let it be known, if you please, that this great battle effort accomplished by means of the heroism of my friends was not undertaken by me for your sake. I protected my own reputation and expunged completely the scandal and degradation which had been cast upon my own famous family line. But as you stand before me, doubts have arisen about your behaviour, so that you are deeply offensive to me as a lamp to one whose eyes are diseased. Go then wherever you wish, in any direction, with my permission, daughter of Janaka. I can have nothing to do with you, good lady. What man of energy, born into a good family, could take back a woman who had lived in the house of another man, simply because his mind was so tortured by longing for her? Looking with a jaundiced eye upon you who have been degraded upon the lap of Ravana, how can I take you back when I boast of such an exalted family line? The purpose for which I won you back was to regain my own fame, since I have no attachment to you, and you may go from here as you wish. This is my pronouncement, now that I have applied my intelligence to the matter, good lady. Set your mind on Laksmana or Bharata or wherever you will be happy; set your heart on Sugriva the king of the monkeys or Vibhisana the king of the Raksasas, or wherever you will be happy, Sita. For when Ravana saw your captivating, divine body, he would not have held back for long when you were dwelling in his own house.’ When Maithili (Sita), who deserved to hear pleasant words, heard this unpleasant speech from her beloved after such a long time, she burst into tears and trembled violently like a clinging vine torn down by the trunk of a great elephant. As Raghava (Rama) spoke to her so angrily and harshly that her hair stood on end, the daughter of the king of Videha (Sita) was greatly agitated. When Maithili (Sita) heard the rough words of her husband, such as she had never heard before, spoken in the midst of a great crowd, she was deeply ashamed and embarrassed. The daughter of Janaka (Sita) shed torrents of tears which seemed to cause her limbs to shrink, as she was pierced by his words that were like arrows. Then she wiped her face that was wet with tears and spoke to her husband in gentle and faltering words, saying, ‘Why do you speak such rough words, cruel to the ears, inappropriate to me, O hero, like a common man to a common woman? I am not such as you believe, great-armed one. Have confidence in me; I swear to you that I have behaved properly. Because of the conduct of other individual women, you distrust the whole sex; but abandon this doubt, since you have tested me. If my person was touched, it was by force, my lord; I did not desire to do it, but fate brought about this offence. My heart, which is under my control, is ever attached to you; not being mistress of the situation, what could I do about my body which was in the control of someone else? If you who have given me honour still do not know me by the constantly growing affection of our intimate contact, then I am destroyed forever. O hero, why did you not discard me when you sent the hero Hanuman (Monkey-God) to look for me when I was on Lanka? I would have abandoned my life as soon as I heard the monkey deliver your message that you had discarded me. Then you would not have wasted all this effort, risking your life, nor would your friends have exhausted themselves fruitlessly like this. …’ As she spoke and wept, stammering in her tears, Sita said to Laksmana, who was standing there deep in sad thought, ‘Make a funeral pyre for me; that is the medicine for this calamity. … I cannot live; abandoned in an assembly of people by my husband, who is no longer pleased by my virtues, the only possible thing for me to do is to enter this.’ When Laksmana, the slayer of hostile enemies, heard what the daughter of Videha said, he was overcome by indignation, and he looked at Raghava’s face. But when he understood the wish of Rama’s heart as revealed by his gestures, the heroic Laksmana built the funeral pyre as Rama indicated. Then the daughter of Videha quietly and reverently walked around Rama, who stood with his head down, and she approached the blazing fire. Maithili (Sita) bowed to the divinities and to the brahmins, folded her palms, stood before the fire…. Then king Kubera the wide-famed, and Yama who wears away those who are hostile, and the thousand-eyed great Indra and Varuna who heats his enemies and the blessed three-eyed great God Siva who has the bull on his banner and Brahma the best of those who know the Vedas, maker of all people — all of these, the best of the thirty-three Gods, came together in their celestial chariots that shone like the sun, and they came to the city of Lanka and approached Raghava (Rama) and stretched forth their massive arms adorned with rings and said to Rama, who stood before them with his palms joined, ‘Maker of all people, best of the wise, how can you disregard Sita as she falls into the fire? How is it that you do not recognize yourself as the best of the bands of the Gods? Formerly you were the Vasu Rtadhaman, the progenitor of the Vasus; you are the Self-created, the first cause of the three worlds, the eighth Rudra of the Rudras, the fifth of the Sadhyas. Your two ears are the Asvins, your two eyes the sun and the moon. Heater of enemies, you are seen by all people at the beginning and at the end; yet you disregard the daughter of Videha as if you were a common man.’ When Raghava, Rama, the best of upholders of dharma, the master of the world, was thus addressed by the World-protectors, the best of the thirty-three Gods, he said to them, ‘I consider myself to be a man, Rama, the son of Dasaratha. O lord, tell me who I am, whose son, and where I come from.’ Then Brahma, the best of those who know the Vedas, said to Kakutstha, ‘Hear the truth from me, Rama, you who have truth as your valour. You are the God Narayana, the blessed Lord who carries four weapons (conch shell, discus, mace, and lotus, held in his four hands); you are the boar with one tusk, the conquerer of all forces in the past and in the future… Sita is Laksmi, and you are the God Visnu, Krsna, Prajapati. In order to slay Ravana, you entered into a mortal man’s body here, and you have completed this task for us, O best of those who uphold dharma.’ ” — Ramayana 6:117-19.

Lord Rama was looking out for his family’s honor & his reputation/public image, which is commendable of course; however, it is interesting to note that he admits to not even caring at all about Sita when she was kidnapped all those years. It is also interesting to note that although Sita’s intentions are good, and she has been faithful to Rama — only in her heart that is — unfortunately, it looks like she has been touched & ravished somewhat by the raksasa Ravana while on his lap on the way to Lanka, and Lord Rama feels that she is used & unchaste. Lord Rama did not even realize he was divine until it was revealed to him; perhaps this would account for why he was not aware that there was an easy solution to what he & some others may consider as Sita’s unchastity because according to some holy Hindu scriptures, a woman who has been unchaste can be purified & turned back into a virgin by having sex with Brahmins for thirteen months (Matsya Purana 70:40-60; cf. Mahabharata III:2:23.).


This is reply to those who say that ram was vegetarian.

Lord Rama laments to his mom (Kausalya) that he is going to be exiled from the palace at Ayodhya into the forest for fourteen years (because of his evil & selfish co-mom Kaikeyi’s plot), and he explains how he will be missing eating meat as he is so accustomed to at the palace:

“[Rama:] ‘I must to lonely wilds repair, abstain from flesh, and living there on roots, fruit, honey, hermit’s food, pass twice seven years (14 yrs.) in solitude. To Bharat’s hand the king will yield the regent power I thought to wield, and me, a hermit, will he send my days in Dandak wood to spend.’ ” — Ramayana 2:20.

Amazing. Lord Rama, a great, divine exemplar of dharma & virtue for Hindus, himself apparently doesn’t care much for vegetarianism & ahimsa.

Not only that, but some Brahmins & Ksatriyas ate five-clawed creatures. Five out of the five-clawed were allowed, that is. As the relatively innocent Vali is being murdered from ambush by Rama, he states:

“[Vali:] ‘Only five among the five-clawed creatures can be eaten by Brahmans and Ksatriyas, Raghava: the hedgehog, the porcupine, the lizard, the rabbit, and fifth, the turtle.’ ” — Ramayana 4:17:34.

A very similar injunction is found in the Vaisnava dharmasastra:

“If a man has (unawares) eaten meat of a five-toed animal, with the exception of the hare, the porcupine, the iguana, the rhinoceros, and the tortoise, he must fast for seven days.” — Visnusmrti 51:6.

Who knows, in addition to eating standard meats, perhaps both Rama & Sita also ate lizards, turtles, hedgehogs & porcupines.

For those who denigrate our animal gods here is the real reason we venerate them.
The Asvamedha yajna was a celebrated sacrifice in which many ancient Hindu queens & ksatriya women in various provinces had sex with a dead horse, and Lord Rama’s mom (Kausalya) & co-mom’s were no exception. Lord Rama’s mom spends a whole night having sex with a dead horse for the purpose of ‘righteousness & cleansing of sins’:

“The prescribed victims — snakes, birds, the horse, and aquatic animals — were bound at the place of immolation; each was dedicated to a specific divinity as is set forth in the ritual texts. The priests then bound them all to the posts in the manner set forth in the ritual texts. Three hundred beasts in addition to Dasaratha’s jewel of a horse were bound there to the sacrificial posts. Kausalya (Rama’s mom) walked reverently all around the horse and then with the greatest joy cut it with three knives. Her mind unwavering in her desire for righteousness, Kausalya (Rama’s mom) passed one night with the horse. The priests — the hotr, the adhvaryu, and the udgatr — saw to it that the second and the juniormost of the king’s wives, as well as his chief queen, were united with the horse. Then the officiating priest, who was extremely adept and held his senses in check, removed the fat of the horse and cooked it in the manner prescribed in the ritual texts. At the proper time and in accordance with the ritual prescriptions, the lord of men then sniffed the fragrance of the smoking fat, thereby freeing himself from sin. Then, acting in unison, the sixteen brahman officiating priests threw the limbs of the horse into the fire, in accordance with the ritual injunctions. In other sacrifices, the oblation is offered upon branches of the plaksa tree, but in the Horse Sacrifice alone the apportionment of the victim is made on a bed of reeds. The Horse Sacrifice is known as the Three-Day Rite; for both the kalpasutra and the brahmanas refer to the Horse Sacrifice as a rite lasting for three days.” — Ramayana 1:13:24-33.

At the end of this article, there is another excerpt of the Asvamedha sacrifice from the holy Vedas.


This is for women who say they are equal to men here is what Sri ram said.

Lord Rama is in harmonious agreement with Manusmrti 7:145-153. While lecturing his brother Bharata on how to govern the kingdom, Lord Rama says women are not trustworthy creatures:

“[Rama:] ‘Do you keep your womenfolk pacified? Are they duly protected by you? I hope you do not repose excessive faith in them and do not confide your secrets to them.’ ” — Ramayana 2:100.
Lord Rama’s brother Laxman (who, like Lord Rama, is considered to be incarnated from a portion of Lord Visnu & therefore divine) considers his sister-in-law Sita as well as women the world over as ‘flighty, sharp-tongued, divisive & perverse’ by nature. This scene takes place in the forest (after Lord Rama has been exiled) & a golden deer (actually, a raksasa in disguise) catches Sita’s attention. She asks Lord Rama to capture the deer & Rama instructs Laxman to guard Sita & not to leave her alone. Laxman had already suspected that the deer looked too perfect to be authentic, but Rama still went to kill the deer. The deer, becoming a raksasa, during battle with Rama yells in Rama’s voice calling for Laxman’s help; Sita tells Laxman to help Lord Rama. Laxman knows it must be a raksasa who was shouting and not really Rama & he says his brother commanded him not to leave Sita alone and he cannot disobey Rama’s orders.

And what is the very first accusation that comes out of Sita’s unchaste mouth?

“Then the daughter of Janaka (Sita) angrily said to him, ‘You wear the guise of a friend to your brother, Saumitri (Laksmana), but act like his foe, refusing to aid him in his extremity. You hope Rama perishes, Laksmana, isn’t that so? And it is all because of me. I think you would be happy should some disaster befall your brother. You have no real affection for him, so you stand there calmly with the splendid prince gone from sight. For with him in danger and me here, how could I prevent what you came here with the sole intention of doing?’ ” — Ramayana 3:43:5-8.

Laxman responds to Sita’s dirty accusations:

“[Laksmana:] ‘Rama cannot be killed in battle. You must not talk this way, for I dare not leave you in the forest with Raghava (Rama) gone. … Let your heart rest easy, do not be alarmed. Your husband will soon return, after killing that splendid deer. That was clearly not his voice, or any belonging to a god. It was the magic of that raksasa, unreal as a mirage. You were entrusted to my safekeeping, shapely Vaidehi (Sita), by the great Rama. I dare not leave you here alone. Then too, dear lady, because of the slaughter at Janasthana, where Khara perished, we have earned the hostility of the night-stalkers. Raksasas delight in causing trouble, Vaidehi (Sita), they make all kinds of noises in the deep forest. You need not worry.’ ” — Ramayana 3:43:12-18.

By the way, as shown in Laxman’s quote above, he refers to his sister-in-law Sita as ’shapely.’ There is a lot of shapely & voluptuous language in the Valmiki Ramayana; Sita is referred to as ’shapely’ or ‘fair-hipped’ perhaps more often than she is referred to as ‘chaste.’ Incidently, in the first book of the Ramayana (Balakanda), Lord Indra calls Gautama’s wife Ahalya ‘fair-hipped’ & ’shapely’ as well (after he rapes her in the disguise of her husband Gautama).

Back to the topic… So after Lord Rama’s brother (Laxman) tells Sita he cannot disregard his brother’s stringent instructions against leaving her alone in the perilous forest, Sita opens her polluted mouth, accusing him again:

“Though what he said was true, Sita was enraged by Laksmana’s words. Her eyes blazed bright red as she made this harsh reply: ‘Ignoble, cruel man, disgrace to your House! How pitiful this attempt of yours. I feel certain you are pleased with all this, and that is why you can talk the way you do. It is nothing new, Laksmana, for rivals to be so evil, cruel rivals like you always plotting in secret. You treacherously followed Rama to the forest, the two of you alone: You are either in the employ of Bharata or secretly plotting to get me.’ ” — Ramayana 3:43:19-22.

With Sita repeatedly growling such filthy allegations against Lord Rama’s brother Laxman, no doubt, some people may ask the question: Has Sita always been loyal to Lord Rama…Or at one point was she sucking so many other guys’ lingas that adulterous language ended up clinging to her tongue?

Here is how Laxman responds to the howling Sita:

“[Laksmana:] ‘This is the nature of women the whole world over: Women care nothing for righteousness, they are flighty, sharp-tongued, and divisive. May all the inhabitants of the forest give ear and bear me witness how my words of reason met so harsh a reply from you. Curse you and be damned, that you could so suspect me, when I am only following the orders of my guru. How like a woman to be so perverse! I am going to Kakutstha (Rama). I wish you well, fair woman. May the spirits of the forest, each and every one, protect you, large-eyed lady. How ominous the portents that manifest themselves to me! I pray I find you here when I return with Rama.’ ” — Ramayana 3:43:27-31.

Sita again falls victim to her own stupidity; while Laxman searches for Lord Rama, the raksasa-king Ravana (who had contrived this whole trap) kidnaps the ‘flighty, sharp-tongued, divisive, perverse’ Sita. Lord Rama, Laxman, Sita & Hanuman (the Monkey-warrior God) are all worshipped by Hindus; however, regarding the language of these ‘deities’ at times, one would be hard-pressed to even remotely consider their nonsense as divine speech.

14 thoughts on “Lord Rama & Ramayan

  1. you are twisting the meaning as the stories are in sanskrit. There was no such bullshit in matsyapurana… A women can regain her purity by attain brahma… Not sex with brahmin… Brahma means supreme knowledge and purity(go search the google and read matsyapurana)…. You are just brainwashed idiot…… Read vedas(original version not the twisted meaning one)

    • All “Ancient” text from all religions contain some amount of sensuality. so bullshit yourself. In older times religion was made for people, now they have been removed because religion has become institutionalized.lol

  2. ha ha ha…insane rantings of a low caste hindu who converted to buddhism for money bribes…fuck off jai bhim bastard…

  3. Madarchod tum bhi hinduon ki nazayaj aulad ho kyun ki tumhare baap kamane ke liye mumbai delhi aur saudi jaise jagho per jate hai aur hindu hi tumahari maa behan chodte hai jisse tumhare jaise log paida hote hai.

  4. Hindu ka matlab hi gandu hota hai, kisi ko hindu boldo ya gandu bat ek hi hai, sale bahanchod bhabhichod hote hai hindu, inki aurte sirf lund choosne aur chudne ke alawa koi kaam nahi hai, inka jesa dharam madarchodo ka wesa karam, apni maa behno ko chodte hai hindu randi ke pille

  5. And it’s not only Rama who was a vegetarian. Agastya, called the greatest of sages was also a meat-eater. In fact he had received a boon where he could digest anything he ate.
    Women being bad liars is whether true or not, still floating around.
    How ancient Sanskrit is translated is still a lot debated. Given that there is a saying that even a single shlokha of Bhaghavad Gita has innumerous meanings, it can be safely assumed that when looked at it with hatred, you get “shapely” and “well hipped” but when looking at it with more respect, you infer something else.

  6. Aak Thu….Madarchod Randibaz hindu or unke bhagwan rishi muni sadhu sant, inki maa ko chodu, siwaye choot chodne ke alawa kuch nahi kiya, phir bhi madarchod andhe chutiya hindu in ganduo ko bhagwan kehkar inke lodo ko poojte hai, yahi wajeh hai guru nanak ek brahman ghar mai paida hone ke bad is gande aur kaam wasna ke dharam ko chodkar sahi rah par nikle, yeh madarchod apne aap ko hamesha sahi therayenge aur kutto ki tareh bhonkenge ke humne duniya ko yeh diya falana dhamaka, madarchod 80% inki aabadi bhuki aur berozgari mai marti hai, khane ko nahi magar dharam ke liye kutto ki tareh sadko par ladte hai yeh harami hindu, apne aap ko sher kehte hia magar kutto ki tareh jhund mai aakar masoom aur nihathe logo ko marte hai, inki bahan chud chuki hai kai bar tabhi yeh indonesia tak they aur aaj sirf bharat mai simit reh gaye hai, aur jaldi hi inka vinash tay hai aur na hi inka woh suvar ka chuda hua ram aur vishnu madarchod inhe bacha sakta hai

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