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There is a Sanskrit saying, SATYAMEVA JAYATE, which means TRUTH ALONE TRIUMPHS.

Indeed.... Therefore, let the
SWORD OF TRUTH unveil numerous aspects of Hinduism.....


tapas: asceticism; energy of asceticism.
linga: phallus, especially Lord Siva's phallus.
raksasas: ogres; demons; goblins.
apsarases: celestial nymphs; they are usually sent by the gods to seduce raksasa enemies or powerful ascetics, however often the gods themselves become seduced by these nymphs.


"When gods and men lived together in the world, men kept asking the gods for all that they lacked, saying, 'We don't have this. Let us have it.' The gods began to hate all these demands, and they vanished." -- Satapatha Brahmana 2:3:4:4.


"And whilst not coming into contact with Sudras and remains of food; for this Gharma is he that shines yonder, and he is excellence, truth, and light; but woman, the Sudra, the dog, and the black bird (the crow), are untruth: he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth." -- Satapatha Brahmana 14:1:1:31.


"The ogress Putana, a devourer of children, was sent to kill the infant Krsna; she assumed a charming form and let him suck her breast, which she had smeared with a virulent poison. But Krsna, pressing her breast hard with his hands, angrily drank out her life's breaths with the milk and killed her, having cut off her breasts." -- Srimad Bhagavatam (Bhagavata Purana) 10:6:1-44; Agni Purana 12; Brahma Purana 184; Harivamsa 50:22; Padma Purana 6:245; Visnu Purana 5:5.

gopis: cow-herd girls; milk-maids; village girls; or better known as Lord Krsna's girlfriends.

"In the first month of winter, the gopis of Nanda's village performed a certain vow to the goddess Katyayani (Durga). They ate rice cooked with ghee; they bathed in the water of the Kalindi (Yamuna) River at sunrise; they made an image of the goddess out of sand and worshipped it with fragrant perfumes and garlands, with offerings and incense and lamps, and with bouquets of flowers, fresh sprigs of leaves, fruits, and rice. And they prayed: 'Goddess Katyayani (Durga), great mistress of yoga, empress of great deluding magic, make the son of the cow-herd Nanda my husband. I bow to you.' Saying this prayer, the girls would worship her, and having set their hearts on Krsna, the girls performed this vow for a month; they worshipped Bhadrakali (Durga) so that the son of Nanda (Krsna) would be their husband. Arising at dawn, calling one another by name, they would join hands and go to bathe in the Kalindi (Yamuna) every day, singing loudly about Krsna as they went. One day, when they had gone to the river and taken off their clothes on the bank as usual, they were playing joyfully in the water, singing about Krsna. The Lord Krsna, lord of all the masters of yoga, came there with his friends of the same age in order to grant them the object of their rites. He took their clothes and quickly climbed a Nipa tree, and laughing with the laughing boys he told what the joke was: 'Girls, let each one of you come here and take her own clothes as she wishes. I promise you, this is no jest, for you have been exhausted by your vows. I have never before told an untruth, and these boys know this. Slender-waisted ones, come one by one or all together and take your clothes.' When the gopis saw what his game was, they were overwhelmed with love, but they looked at one another in shame, and they smiled, but they did not come out. Flustered and embarrassed by Govinda's (Krsna's) words and by his jest, they sank down up to their necks in the icy water, and, shivering, they said to him, 'You should not have played such a wicked trick. We know you as our beloved, son of the cow-herd Nanda, the pride of the village. Give us our clothes, for we are trembling. O darkly handsome one, we are your slaves and will do as you command, but you know dharma: give us our clothes or we will tell your father, the chieftain.' The lord said to them, 'If you are my slaves and will do as I command, then come here and take back your clothes, O brightly smiling ones.' Then all the girls, shivering and smarting with cold, came out of the water, covering their crotches with their hands. The lord was pleased and gratified by their chaste actions, and he looked at them and placed their clothes on his shoulder and smiled and said, 'Since you swam in the water without clothes while you were under a vow, this was an insult to the divinity (to Varuna, God of the waters). Therefore you must fold your hands and place them on your heads and bow low in expiation of your sin, and then you may take your clothes.' When the village girls (gopis) heard what the infallible one said, they thought that bathing naked had been a violation of their vows, and they bowed down to Krsna, the very embodiment of all their rituals, who had thus fulfilled their desires and wiped out their disgrace and sin. Then the lord, the son of Devaki, gave their clothes to them, for he felt pity when he saw them bowed down in this way and he was satisfied with them. Though they were greatly deceived and robbed of their modesty, though they were mocked and treated like toys and stripped of their clothes, yet they held no grudge against him, for they were happy to be together with their beloved. Rejoicing in the closeness of their lover, they put on their clothes; their bashful glances, in the thrall of their hearts, did not move from him. Knowing that the girls had taken a vow because they desired to touch his feet, the lord with a rope around his waist said to the girls, 'Good ladies, I know that your desire is to worship me. I rejoice in this vow, which deserves to be fulfilled. The desire of those whose hearts have been placed in me does not give rise to further desire, just as seed corn that has been boiled or fried does not give rise to seed. You have achieved your aim. Now, girls, go back to the village and you will enjoy your nights with me, for it was for this that you fine ladies undertook your vow and worship.' When the gopis heard this from Krsna, they had obtained what they desired; and, meditating upon his lotus feet, they forced themselves to go away from him to the village." -- Srimad Bhagavatam 10:22:1-28. Compare: Brahmavaivarta Purana 1:27; Brhaddharma Purana 3:17.

Lord Krsna is commemorated during Janmastami and many other festivals such as Holi. Yadus (Yadavas): A race/tribe of kings that Lord Krsna incarnated into (as an Avatar) to save the earth; Yadus/Yadavas are descendants of Yadu, who was King Yayati's son. Krsna was Yadu's son. Cow-herd-raja Nanda was Krsna's foster-father.

Lord Krsna must be seriously lacking foresight to screw so many gopis, overpopulate the earth & then destroy his own family for weighing down the earth:

"Krsna became a householder (head of a household) in Dvaraka and married many wives, and had many sons and grandsons. In the race of the Yadus, no one was poor; everyone had many children, lived a long life, and respected Brahmins. But they were so numerous that one could not count them even in a hundred years. The terrible demons who had been slain in the battle of the gods and demons were born among men, and so at the command of Visnu the gods became incarnate in the race of Yadus to repress the demons.... When Krsna had killed the demons, and thus relieved the burden of the earth, he thought, 'The earth is still overburdened by the unbearably burdensome race of the Yadus. No one else can overcome them, since they are under my protection.' ... Deluded by Krsna's power of delusion, and cursed by the Brahmins, they were all destroyed, and when his entire family had been destroyed, Krsna said, 'The burden has been removed.' " -- Srimad Bhagavatam 10:90:27-44; 11:1:1-4; 11:30:1-25.

The need to exterminate the Yadus precisely because they are born of Krsna's seed is made explicit in the Linga Purana:

"One of Krsna's wives asked Krsna to give her a son equal to the lord of the gods. Krsna performed asceticism for Siva, who granted him a son, Samba. Krsna took sixteen thousand maidens for his pleasure, and then, under the pretext of the Brahmins' curse, he destroyed his own family and lived in Prabhasa. After living for a hundred and one years in Dvaraka, where he had removed the sorrow of old age, he made the curse of the sages come true." -- Linga Purana 1:69:71, 82-84.

There is a common misconception among some Hindus that Lord Krsna had only one consort/wife, Radha, and these 16,000 gopis were just spiritual followers of this God. That is totally false. In fact, Lord Krsna got so many gopis & wives pregnant that he populated much of the earth with Yadus (Yadavas) and had to annihilate them later.

Samba's mischief and that of the women combine here in one neat episode: he misbehaves with them. Thus the destruction of the race of the Yadus (Yadavas) is blamed on Krsna's wives, on Krsna's son, and on the rage of Krsna himself:

"One day Narada came to Dvaraka to see Krsna. All the Yadu boys received him with respect, but Samba, proud of his young beauty and deluded by the fated, inevitable force of the curse, disregarded Narada. To teach Samba a lesson, Narada told Krsna that all of Krsna's sixteen thousand wives were in love with Samba. Samba (Krsna's son) was summoned, and the women, whose minds were blurred by wine, showed unmistakable signs of passion when Samba appeared. Furious, Krsna cursed them to be carried off by barbarians after his death, and he cursed Samba to be afflicted with leprosy. Therefore the women were carried away under the very eyes of Arjuna. Later, Samba remembered what had happened before, and as he was impelled by inevitable fate, he enraged the sage Durvasas and prompted the curse that destroyed his whole family." -- Samba Purana 3:6-55; Bhavisya Purana 1:72-73.

From Lord Indra to Lord Siva to Lord Rama to Lord Krsna, the characters & their families are utterly dysfunctional.

What does Sita look like? Is she sexy? The demon Ravana apparently thought so & kidnapped her. The Ramayana gives an unnecessarily detailed description of Sita; the raksasa Ravana's description of Sita is the following:

"[Ravana:] 'Who are you, golden woman dressed in garments of yellow silk, wearing a lovely lotus garland, and like a lotus pond yourself? Are you the goddess Modesty or Fame? Are you Sri or lovely Laksmi or perhaps an apsaras, lovely lady? Could you be Prosperity, shapely woman, or easygoing Pleasure? … Your hips are full and broad, your thighs smooth as an elephant's trunk. And these, your delightful breasts, how round they are, so firm and gently heaving; how full and lovely, smooth as two palm fruits, with their nipples standing stiff and the rarest gems to adorn them.' " -- Ramayana 3:44:15-19.

By the way, there is a very similar description of one of Lord Visnu's consorts in Visnusmrti.

Here are a few scenes of the ten-headed raksasa Ravana kidnapping & 'ravishing' Sita on the way to Sri Lanka:

"…Ravana seized her as the planet Budha might seize the star Rohini in the sky. With his left hand he seized lotus-eyed Sita by her hair and with his right hand by her thighs. … Then with a dreadful rumble Ravana's great chariot came into view, that unearthly chariot fashioned by magic, with wheels of gold, and harnessed with asses. With loud, harsh threats he then clutched Vaidehi (Sita) to his breast and boarded the chariot. …Ravana flew up holding her writhing like a serpent queen." -- Ramayana 3:47:15-21.

"And the lord of Rakshasas (Ravana), passing beyond Pampa, directed his course towards the city of Lanka, taking Mithila's daughter (Sita) along with him, indulging in lamentations. Experiencing the height of delight, Ravana ravished her, taking her on his lap, like a sharp-toothed serpent of virulent poison." -- Ramayana 3:54.

"Sugriva well pleased again addressed Raghava, the son of Raghu, saying, 'O Rama… She (Sita) was crying 'Rama, Rama, Lakshmana, Lakshmana,' and in the lap of Ravana she looked like the wife of the Snake-chief.' " -- Ramayana 4:6.

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.).

The next few quotes presented are Ramayana translators' & scholars' summaries of the Valmiki Ramayana which should provide valuable insight.

The following is an excerpt of a Ramayana translator's summary of Kiskindhakanda, the fourth book of the Ramayana:

"The fourth book of the epic (Kiskindhakanda) is set largely in the monkey citadel of Kiskindha and continues the fairy-tale atmosphere of the preceding book. Rama and Laksmana meet Hanuman, the greatest of monkey heroes and an adherent of Sugriva, the banished pretender to the throne of Kiskindha. Sugriva tells Rama a curious tale of his rivalry and conflict with his brother, the monkey king Vali, and the two conclude a pact: Rama is to help Sugriva kill Vali and take both his throne and his queen. In return for this, Sugriva is to aid in the search for the lost Sita. Accordingly, Rama shoots Vali from ambush while the latter is engaged in hand-to-hand combat with Sugriva. Finally, after much delay and procrastination, Sugriva musters his warriors and sends them out in all directions to scour the earth in search of Sita." [Goldman, Robert P. The Ramayana of Valmiki: an Epic of Ancient India. Balakanda (vol. 1), introduction p.10].

There is a footnote to this pathetic, cheap tactic Lord Rama used to kill Vali. Here is what it says:

"It is interesting that, although Rama provides a casuistic and, finally, unconvincing series of justifications for this seemingly cowardly act (4.18.18-39), the (Hindu) tradition has never been wholly comfortable with what it continues to regard as a stain on the hero's character." [Goldman, Robert P. The Ramayana of Valmiki: an Epic of Ancient India. Balakanda (vol. 1), introduction p.10].

The following is a Ramayana translator's summary of Yuddhakanda, the sixth book of the Valmiki Ramayana, in which Lord Rama rejects Sita but eventually allows her to come back (although later Lord Rama dumps her again for good in the last book):

"The sixth book of the poem (Yuddhakanda), as its name suggests, is chiefly concerned with the great battle that takes place before the walls of Lanka between the forces of Rama (Sugriva's monkey hosts) and the demon hordes of Ravana. Having received Hanuman's report on Sita and the military disposition of Lanka, Rama and Laksmana proceed with their allies to the shore of the sea. There they are joined by Ravana's renegade brother Vibhisana who, repelled by his brother's outrages and unable to reason with him, has defected. The monkeys construct a bridge across the ocean, and the princes and their army cross over to Lanka. A protracted and bloody, though far from realistic, battle rages. The advantage sways from one side to the other until, at length, Rama kills Ravana in single combat. The prince then installs Vibhisana on the throne of Lanka and sends for Sita. But Rama expresses no joy in recovering his lost wife. Instead, he abuses her verbally and refuses to take her back on the grounds that she has lived in the house of another man. Only when the princess is proved innocent of any unfaithfulness through an ordeal by fire does the prince accept her. At last, traveling in the flying palace of Puspaka, which Vibhisana had given him, Rama returns to Ayodhya where, the period of his exile now over, his long-delayed coronation is performed." [Goldman, Robert P. The Ramayana of Valmiki: an Epic of Ancient India. Balakanda (vol. 1), introduction pp.11-12].

For more insight, here is an excerpt of another Ramayana scholar's summary of the Yuddhakanda (the sixth book of the Ramayana):

"On seeing her, Rama is deeply moved; three feelings distract him, joy, grief, and anger, and he does not address his wife. Sita, conscious of her purity, is hurt by his cold reception of her and bursts into tears, uttering only the words, 'ha aryaputra.' Rama then haughtily informs her, that having satisfied his honour by the destruction of the ravisher, he can do no more. In short, he declines to take back his wife, whom he suspects of contamination, after so long a residence in Ravana's capital. Sita asserts her innocence in the most dignified and touching language, and begs Lakshmana to prepare a pyre, that she may prove her purity. She enters the flames, invoking Agni; upon which all the gods with the old king Dasaratha appear, and reveal to Rama his divine nature, telling him that he is Narayana, and that Sita is Lakshmi. Agni, the god of Fire, then presents himself, holding Sita, whom he places in Rama's arms unhurt." [Williams, Monier. Indian Epic Poetry. pp.86-7].

Actually, Sita was proven innocent of any voluntary unfaithfulness (she was faithful in her heart) during her lengthy stay at Ravana's palace in Sri Lanka. Since she had been touched and handled in various parts of her body against her will by the demon Ravana during her kidnapping and while on Ravana's lap on the way to Lanka, Sita (the 'ideal woman') can be called a 'sexual abuse victim', to an extent, that is. Anyways, Lord Rama verbally abuses & discards Sita in Yuddhakanda, the sixth book of the Ramayana, though he eventually accepts her and they dwell in the palace of Ayodhya. The story doesn't end yet though; in Uttarakanda, the seventh & last book of the Ramayana, he later dumps Sita again -- and this time he trashes her permanently, and not only that, but while she has become plump & pregnant with twin sons. Lord Rama, the sat-purusa (ideal man) & simultaneously the ideal husband every Hindu woman should hope to have, had to look out for his reputation; therefore, Lord Rama, the great upholder of dharma, had to exile his wife Sita into the forest permanently even though he was sure she could easily perish. The following is a Ramayana translator's summary of the final part of the Uttarakanda, the last book of Valmiki Ramayana:

"The seventh book of the Ramayana is entitled simply 'The Last Book' ('Uttarakanda')…. The last and in several ways the most interesting category of material in the Uttarakanda concerns the final years of Rama, his wife, and his brothers. Struggle, adversity, and sorrow seemingly behind him, Rama settles down with Sita to rule in peace, prosperity, and happiness. We see what looks like the perfect end to a fairy tale or romance. Yet the joy of the hero and heroine is to be short-lived. It comes to Rama's attention that, despite the fire ordeal of Sita, ugly rumors of her sexual infidelity with Ravana are spreading among the populace of Ayodhya. In dreadful conformity to what he sees as the duty of a sovereign, Rama banishes the queen, although she is pregnant and he knows the rumors to be false. After some years and various minor adventures, Rama performs a great horse sacrifice during which two handsome young bards appear and begin to recite the Ramayana. It turns out that these two, the twins Kusa and Lava, are in fact the sons of Rama and Sita who have been sheltered with their mother in the ashram of the sage Valmiki, author of the poem. Rama sends for his beloved queen, intending to take her back. But Sita has suffered too much. She calls upon the Earth, her mother, to receive her, and as the ground opens, she vanishes forever. Consumed by an inconsolable grief, Rama divides the kingdom between his sons, and then, followed by all the inhabitants of Ayodhya, enters the waters of the Sarayu river near the city and yielding up his life, returns at last to heaven as the Lord Visnu. These events bring to a close both the book and the poem itself." [Goldman, Robert P. The Ramayana of Valmiki: an Epic of Ancient India. Balakanda (vol. 1), introduction pp.12-13].

The earth opened up and swallowed Sita; this was also a chastity test like the fire-chastity test, but unfortunately this time she dies and will not get to reside with Lord Rama in Ayodhya even though he decides to accept her again. By the way, the Ramayana epic was divinely revealed to the sage Valmiki before the events in it took place; this is why Lord Rama's sons were able to recite the Ramayana in the Ramayana itself. Lord Rama, a great & divine "God", drowns to death -- however, it was not an accident, since Lord Rama chose to commit suicide, yielding up his life in the river with his companions, monkey-friends & bear-friends. Lord Rama (like Lord Krsna) is one of the Avatars of Lord Visnu. Avatar (Sanskrit): 'descent' (as in divine being incarnates/descends from heaven to earth; 'God-incarnate').

Here is an excerpt of another Ramayana scholar's summary illustrating events of the final portion of the Uttarakanda of the Ramayana, in which Lord Rama banishes his pregnant wife Sita into the wilderness:

"Inquiring one day what his subjects thought of his deeds, he was told that they approved everything but his taking back his wife after her long residence with Ravana. The scrupulously correct and over-sensitive Rama, though convinced of his wife's fidelity, and though she was soon to become a mother, felt quite unable to allow cause of offence in such a matter. Torn by contending feelings, he at last determined on sending her for the rest of her life to the hermitage of Valmiki; whither indeed she had herself before expressed a wish to go for rest and refreshment. Lakshmana conducted her there, and then broke to her the sad news of her husband's determination to live apart from her. In the hermitage of the poet were born her twin sons, Kusa and Lava; who, though deserted by their father, bore upon their persons the marks of their high birth, and being taught to recite the Ramayana, unconsciously celebrated his actions. At length one day the twins wandered accidentally to Ayodhya, where reciting their poem before their father, they were recognised by him. Once more he sent for Sita to his presence, that in a public assembly she might assert her innocence before the people. She was brought by Valmiki himself, and having adjured the goddess Earth to attest her purity, the ground opened and received her." [Williams, Monier. Indian Epic Poetry. p.88].

Sita was much better off with the raksasa Ravana than she was with Lord Rama. The following excerpt of a Ramayana translator's introduction elucidates the importance of Lord Rama (as both the ideal man & the ideal husband) in Hinduism:

"In fact, Rama has come to be regarded in India as the great exemplar of devoted, monogamous married love, despite his cruel treatment of Sita. The most striking and important result of this tension between the two aspects of Rama's personality is the fact that, although the hero is represented as being deeply in love with Sita and is driven almost to the point of insanity by his grief at her abduction, he repeatedly asserts that she occupies an inferior place in his heart to that of his male relatives and his subjects. Moreover, in his concern for his own reputation, he twice repudiates Sita, banishing her and his unborn children to what seems to him certain death in the wilderness." [Goldman, Robert P. The Ramayana of Valmiki: an Epic of Ancient India. Balakanda (vol. 1), introduction pp.55-56].

Lord Rama, his brother Laxman & Rama's wife Sita & his Monkey-companion Hanuman are all worshipped by Hindus as divine Gods/Goddesses, and the Hindu festival of Diwali (a Hindu festival spanning several days) jubilantly celebrates Lord Rama's return to Ayodhya after vanquishing the raksasa Ravana (among many other deities that are also commemorated during such religious holidays). In reality, these Hindu Gods & Goddesses are such dysfunctional characters; instead of worshipping these types of Gods & Goddesses, Hindus should be taking pity on them & their hopelessly tragic circumstances. Instead of praying TO them, Hindus should be praying FOR them.

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.

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.

Lord Rama, the sat-purusa (ideal man) & the great upholder of dharma, upholds the dharma of slaughtering an innocent Sudra only because he was performing asceticism (tapas). Low-castes like Sudras were not allowed to perform austerities or penances as Brahmins were, because the whole universe could go out of balance when caste divisions are not adhered to. Therefore, Sambuka, only because he was born as a Sudra and was performing the svadharma (caste duty) of a higher caste than his own, was slain by Rama as a sacrifice:

"Thereupon approaching him, Rama said, 'O you of good vows, blessed are you; I do ask you, now, O highly effulgent and grown old in asceticism, in what Varna (caste) are you born? I put this question out of curiosity. I am the son of king Dasaratha and my name is Rama. For what are you going through such hard austerities? Is it heaven or anything else that you pray for? O ascetic, I wish to hear, of the purpose for which you are performing such hard penances. Are you a Brahman, or an irrepressible Ksatriya or the third caste Vaisya or a Sudra? Speak the truth and you shall be crowned with auspiciousness.' Hearing the words of Rama, the ascetic, whose face was downwards, gave out his degraded birth and communicated unto him for what he was performing ascetic observances. Hearing the words of Rama of unwearied actions, the ascetic, with his face downwards, said, 'O highly illustrious Rama, I am born in the race of Sudras; and with a view to reach the region of the celestials with my body I am going through these austere penances. O Kakutstha (Rama), I shall never utter a falsehood since I am willing to conquer the region of gods. I am a Sudra and my name is Sambuka.' The Sudra ascetic having said this, Rama took out of scabbard a beautiful sharp sword and chopped off his head therewith. And that Sudra being slain, Indra, Agni and other celestials praised him again and again and showered flowers." -- Ramayana 7:88-89.

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.

Caste (varna): Brahmin = Priest Caste; Ksatriya = Rajanya/Ruler/Warrior Caste; Vaisya = Commoner Caste; Sudra = Servant/Slave Caste; and Avarna = Outcaste/Untouchable/Dalit/Candala/Dog-eater. There are also many subsets in each caste. Dvija = twice-born (twice-born = upper 3 castes or sometimes just Brahmin caste particularly). Some Hindus have a delusion that caste is not promoted by any of their holy books. Is that really so? Let's find out:

"By his very birth a Brahmin is a deity even for the gods and the only authority for people in this world, for the Veda is the foundation in this matter." -- Manusmrti 11:85.

"People here whose behaviour is pleasant can expect to enter a pleasant womb, like that of a woman of the Brahmin, the Ksatriya, or the Vaisya caste. But people of foul behaviour can expect to enter the foul womb, like that of a dog, a pig, or an outcaste woman." -- Chandogya Upanisad 5:10:7.

"If a man of one birth (Sudra) hurls cruel words at one of the twice-born, his tongue should be cut out, for he was born from the rear-end. If he mentions their name or caste maliciously, a red-hot iron nail ten-fingers long should be thrust into his mouth. If he is so proud as to instruct priests about their duty, the king should have hot oil poured into his mouth and ears." --
Manusmrti 8:270-272.

"If a man of inferior caste tries to sit down on the same seat as a man of superior caste, he should be branded on the hip and banished, or have his buttocks cut off." -- Manusmrti 8:281.

"If in the process of negotiating betrothal there are first ten suitors of the non-Brahmana varna for a woman (the marriageable girl), all of them lose their claims of marriage and, only the Brahmin, the learned one, if he grasps her hand would be her husband and only he. Not even the man of Ksatriya varna and not even the man of Vaisya varna but only the Brahmin is the husband of the bride in such cases of claimants of betrothal, and the sun, as it appears, revealing this fact to the people of five classes (4 varnas and the fifth avarna) rises up." -- Atharva Veda 5:17:8-9.

"If someone born in a Ksatriya, Vaisya, or Sudra womb should be unable to pay his fine, he may absolve himself of the debt by labour; a Brahmin should pay little by little. The king should have women, children, madmen, and the old, the poor, and the ill chastised with a whip, a bamboo cane, a rope, and so forth." -- Manusmrti 9:229-230.

"The Sudra's duty and supreme good is nothing but obedience to famous Brahmin householders who know the Veda. If he is unpolluted, obedient to his superiors, gentle in his speech, without a sense of 'I', and always dependent on the Brahmins and the other (twice-born castes), he attains a superior birth (in the next life)." -- Manusmrti 9:334-335.

"…thereby the Ksatriya, whenever he likes, says, 'Hello Vaisya, just bring to me what you have stored away!' Thus he both subdues him and obtains possession of anything he wishes by dint of this very energy." -- Satapatha Brahmana 1:3:2:15.

"One-fourth of (the punishment for) Brahmin-killing is traditionally regarded as (the punishment) for the killing of a Ksatriya, one-eighth for (killing) a Vaisya, and it should be one-sixteenth for (killing) a Sudra who knows his place." -- Manusmrti 11:127.

"A Brahmin is a great deity whether or not he is learned, just as fire is a great deity whether or not it is brought to the altar. The purifying fire with its brilliant energy is not defiled even in cremation grounds, and when oblations of butter are placed in it at sacrifices it grows even greater. Thus Brahmins should be revered in every way, even if they engage in all kinds of undesirable actions, for this is the supreme deity. If the Ksatriyas become overbearing towards the Brahmins in any way, the Brahmins themselves should subdue them, for the Ksatriyas were born from the Brahmins." -- Manusmrti 9:317-320.

"A Ksatriya in adversity may also make a living by all of these (means); but he should never be so proud as to assume the livelihood of his betters. If a man of the lowest caste should, through greed, make his living by the innate activities of his superiors, the king should confiscate his wealth and banish him immediately. One's own duty, (even) without any good qualities, is better than someone else's duty well done; for a man who makes his living by someone else's duty immediately falls from (his own) caste." -- Manusmrti 10:95-97.

"With whatever limb an inferior insults or hurts his superior in caste, of that limb the king shall cause him to be deprived. If he places himself on the same seat with his superior, he shall be banished with a mark on his buttocks. If he spits on him, he shall lose both lips; If he breaks wind against him, his hindparts; If he uses abusive language, his tongue. If a (lowborn) man through pride gives instruction (to a member of the highest caste) concerning his duty, let the king order hot oil to be dropped into his mouth. If a (low-born man) mentions the name or caste of a superior revilingly, an iron pin, ten inches long, shall be thrust into his mouth (red hot)." -- Visnusmrti 5:19-25.

"His (Purusa's) mouth became the Brahmin; his arms were made into the Ksatriya, his thighs the Vaisya, and from his feet the Sudra was born." -- Rig Veda 10:90:12.

In comparison, Sudras are as low as feet & Outcastes (avarna) are even below that status of course.


"Candalas must live out of the town, and their clothes must be the mantles of the deceased." -- Visnusmrti 16:14.

"These (castes) should live near mounds, trees, and cremation-grounds, in mountains and in groves, recognizable and making a living by their own innate activities. But the dwellings of 'Fierce' Untouchables (candala) and 'Dog-cookers' (svapaca) should be outside the village; they must use discarded bowls, and dogs and donkeys should be their wealth. Their clothing should be the clothes of the dead, and their food should be in broken dishes; their ornaments should be made of black iron, and they should wander constantly. A man who carries out his duties should not seek contact with them; they should do business with one another and marry with those who are like them. Their food, dependent upon others, should be given to them in a broken dish, and they should not walk about in villages and cities at night." -- Manusmrti 10:50-54.

"If one who (being a member of the Candala or some other outcaste) must not be touched, intentionally defiles by his touch one who (as a member of a twice-born caste) may be touched (by other twice-born persons only), he (or she) shall be put to death. If a woman in her courses (touches such a person), she shall be lashed with a whip." -- Visnusmrti 5:104-5.

There is ample justification in the Gita alone to maintain caste divisions & oppressions; here are Lord Krsna's words:

"It is far better to perform one's svadharma (prescribed duties), even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous." -- Bhagavad-Gita 3:35.

"According to the three modes of material nature (goodness, passion, ignorance) and the work associated with them, the four divisions of human society (Brahmin/Ksatriya/Vaisya/Sudra) are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable." -- Bhagavad-Gita 4:13.

"It is better to engage in one's own svadharma (occupation), even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions." -- Bhagavad-Gita 18:47.

Lord Rama (who, like Lord Krsna, is an Avatar of Lord Visnu) would be in complete accord with the above quotes; afterall, he killed an innocent Sudra, Sambuka, only because he was performing austerities which were not prescribed duties for low-castes (ref. Ramayana 7:88-89).


"(The king) should make a Vaisya engage in trade, lend money, farm the land, or keep livestock; and (he should make) the Sudra the slave of the twice-born. A Brahmin should out of mercy support both a Ksatriya and a Vaisya if they are starved for a livelihood, and have them carry out their own innate activities. But if a Brahmin, out of greed and a sense of power, makes twice-born men who have undergone the transformative rituals do the work of slaves against their will, the king should make him pay a fine of six hundred (pennies). He may, however, make a Sudra do the work of a slave, whether he is bought or not bought; for the Self-existent one created him to be the slave of the Brahmin. Even if he is set free by his master, a Sudra is not set free from slavery; for since that is innate in him, who can take it from him? There are seven ways that slaves come into being: taken under a flag (of war), becoming a slave in order to eat food, born in the house, bought, given, inherited from ancestors, or enslaved as a punishment. A wife, a son, and a slave: these three are traditionally said to have no property; whatever property they acquire belongs to the man to whom they belong. A Brahmin may with confidence take away any possession from a Sudra; for since nothing at all can belong to him as his own, his property can be taken away by his master. (The king) should make the Vaisya and the Sudra carry out their own innate activities diligently; for if the two of them should slip from their own innate activities, they would shake this universe into chaos." -- Manusmrti 8:410-418.

Hinduism teaches that Sudras are trash & should be named accordingly:

"The Namadheya (naming-rite) must be performed as soon as the term of impurity (caused by the birth of the child) is over. (The name to be chosen should be) auspicious in the case of a Brahmana; Indicating power in the case of a Ksatriya; Indicating wealth in the case of a Vaisya; Indicating contempt in the case of a Sudra." -- Visnusmrti 27:5-9.

Women & Sudras (& outcastes) are not allowed to study the Vedas; this is one reason this "God" Siva is denounced for allowing a Sudra the Vedic teachings. Daksa's curse is as follows:

"The Brahmins will not sacrifice to you along with the other gods, for Siva has defiled the path followed by good men; he is impure, an abolisher of rites and demolisher of barriers, [who gives] the word of the Vedas to a Sudra. He wanders like a madman, naked, laughing, the lord of ghosts, evil-hearted. Let Siva, the lowest of the gods, obtain no share with Indra and Visnu at the sacrifice; let all the followers of Siva be heretics, opponents of the true scriptures, following the heresy whose god is the king of ghosts." --
Brahma Purana 2:13:70-73; Garuda Purana 6:19; Bhagavata Purana 4:2:10-32.

In Hinduism, it is understood that women cannot sacrifice or conduct official yajnas (nor become priests of course) because a male relative is required. However, the unfortunate news is that Hindu Gods do not talk to those detested things called 'low-castes' either:

"Now the gods do not commune with everyone, but only with a Brahmin, or a Rajanya (Ksatriya), or a Vaisya; for these are able to sacrifice. Should there be occasion for him to converse with a Sudra, let him say to one of those, 'Tell this one so and so! Tell this one so and so!' This is the rule of conduct for the consecrated in such a case." -- Satapatha Brahmana 3:1:1:10.

Low-castes do not need to despair; Hindu scriptures are utterly ruthless in degrading almost anyone who is Hindu (mortal or divine). Perhaps Brahmins are the exception to the rule though (not women of Brahmins however).

According to the timeless Visnusmrti, only the twice-born caste wives (Brahmin wives, Ksatriya wives & Vaisya wives) of a twice-born man, but not the Sudra wife, are allowed to serve the guests during the sacrifice. He (and she) will be barred from entering heaven if he permits a low caste wife to offer such hospitalities:

"A union of a twice-born man with a Sudra wife can never produce religious merit; it is from carnal desire only that he marries her, being blinded by lust. Men of the three first castes, who through folly marry a woman of the lowest caste, quickly degrade their families and progeny to the state of Sudras. If his oblations to the gods and manes and (his hospitable attentions) to guests are offered principally through her (a Sudra wife's) hands, the gods and manes (and the guests) will not eat such offerings, and he will not go to heaven." -- Visnusmrti 26:5-7.

Hinduism's holy dharmasastra teaches that women are like whores and sluts by nature like the bimbo goddess Indrani (ref. RigVeda 10:86:6.):

"Good looks do not matter to them, nor do they care about youth; 'A man!' they say, and enjoy sex with him, whether he is good-looking or ugly. By running after men like whores, by their fickle minds, and by their natural lack of affection these women are unfaithful to their husbands even when they are zealously guarded here. Knowing that their very own nature is like this, as it was born at the creation by the Lord of Creatures (Prajapati), a man should make the utmost effort to guard them. The bed and the seat, jewellery, lust, anger, crookedness, a malicious nature, and bad conduct are what Manu assigned to women. There is no ritual with Vedic verses for women; this is a firmly established point of law. For women, who have no virile strength, and no Vedic verses, are falsehood; this is well established." -- Manusmrti 9:14-18.

Hinduism claims that women are not only like whores by nature (ref. Manusmrti 9:14-18), but also amazingly produce semen according to the sacred dharmasastra:

"A male child is born when the semen of the man is greater (than that of the woman), and a female child when (the semen) of the woman is greater (than that of the man); if both are equal, a hermaphrodite is born, or a boy and a girl; and if (the semen) is weak or scanty, the opposite will occur." -- Manusmrti 3:49.

***The final instance would be a child with no sexual organs at all, or a miscarriage, or no conception at all.

Manu (Svayambhuva) was the first man in Hinduism, the progenitor of the human race. Manu hung-out with the gods, and his wisdom is regarded as inspired by God; hence, the holy Manusmrti, the timeless & sacred Hindu book of dharma. Manu was also the father of the first great sages according to Hinduism, and he is now considered as residing in heaven as a divine immortal.

A sexual ritual is prescribed to purify a woman who has committed sexual sins:

"A woman who has been unchaste should worship Siva in his calm aspect, Siva who is Kama. Then she should summon a Brahmin and give herself to him, thinking, 'This is Kama who has come for the sake of sexual pleasure.' And whatever the Brahmin wishes, the sensuous woman should do. For thirteen months she should honour in this way any Brahmin who comes to the house for the sake of sexual pleasures, and there is no immorality in this for noble ladies or prostitutes." -- Matsya Purana 70:40-60; cf. Mahabharata III:2:23.


"....for killing a goose, a crane, a heron, a peacock, a monkey, a falcon, or a vulture, he should give a cow. For killing a horse, he should give a garment; for an elephant, five black bulls; for a goat or sheep, a draught ox; for a donkey, a one-year-old (calf). But for killing carnivorous wild animals he should give a milk-cow, and for non-carnivores, a heifer; for a camel, a 'berry' (a small measurement in copper, silver or gold). To become clean after killing an unchaste woman of any of the four castes a man should give a leather bag, a bow, a billy-goat, or a sheep, individually according to the caste." -- Manusmrti 11:136-139. **

** The commentaries explain that the leather bag is given for the killing of a woman of the Brahmin caste, the bow for the woman of the Ksatriya caste, the billy-goat for the Vaisya woman and the sheep for the Sudra woman.


"He (the king) should arise in the last watch of the night and, unpolluted and with a concentrated mind, offer an oblation into the fire; then he should honour the Brahmins and enter his fine court-room. He should stay there greeting all his subjects, and then dismiss them; and when he has dismissed all his subjects he should take counsel with his counsellors (advisory cabinet). He should take counsel unobserved, climbing to a private place on the back of a hill or a roof-terrace, or in a wilderness that has no vegetation. A king whose counsel is not known by the common people when they come together will enjoy the entire earth even if he has a poor treasury. At the time of taking counsel he should have removed idiots, the mute, blind, or deaf; animals and very old people; women, barbarians, and those who are ill or who lack a part of the body. For those who are despised disclose counsel, and so do animals and, especially, women; therefore he should be cautious among them. At noon or midnight, when he has rested and overcome his weariness, he should think, either alone or with those (advisers), about religion, profit, and pleasure, and about attaining them when they are mutually opposed, about giving daughters in marriage and protecting his sons, about sending ambassadors and finishing what has to be done, about what is going on in the harem and the movements of his secret agents." -- Manusmrti 7:145-153. ****

**** Some commentators say that he should expel animals such as dogs and crows, which are inauspicious; others that he should expel parrots and mynahs, talking birds that might expose the counsel.


"Men must make their women dependent day and night, and keep under their own control those who are attached to sensory objects. Her father guards her in childhood, her husband guards her in youth, and her sons guard her in old age. A woman is not fit for independence." -- Manusmrti 9:2-4.

"Women are powerless, have no inheritance, and speak more humbly than even a bad man." -- Krsna Yajur Veda Taittiriya Samhita 6:5:8:2.

"Lord Indra himself has said, 'The mind of woman cannot be disciplined; she has very little intelligence.' " -- Rig Veda 8:33:17.

"A thirty-year-old man should marry a twelve-year-old girl who charms his heart, and a man of twenty-four an eight-year-old girl; and if duty is threatened, (he should marry) in haste." -- Manusmrti 9:94.

"A discarded wife is one who has no son. … For a wife that is without a son, is possessed with Nirriti (destruction, calamity)." -- Satapatha Brahmana 5:3:1:13.

"A damsel whose menses begin to appear (while she is living) at her father's house, before she has been betrothed to a man, has to be considered as a degraded woman: by taking her (without the consent of her kinsmen) a man commits no wrong." -- Visnusmrti 24:41.

"A girl, a young woman, or even an old woman should not do anything independently, even in (her own) house. In childhood a woman should be under her father's control, in youth under her husband's, and when her husband is dead, under her sons'. She should not have independence. A woman should not try to separate herself from her father, her husband, or her sons, for her separation from them would make both (her own and her husband's) families contemptible. She should always be cheerful, and clever at household affairs; she should keep her utensils well-polished and not have too free a hand in spending. When her father, or her brother with her father's permission, gives her to someone, she should obey that man while he is alive and not violate her vow to him when he is dead. Benedictory verses are recited and a sacrifice to the Lord of Creatures (Prajapati) is performed at weddings to make them auspicious, but it is the act of giving away (the bride) that makes (the groom) her master. A husband who performs always makes his woman happy, both when she is in her fertile season and when she is not, both here on earth and in the world beyond. A virtuous wife should constantly serve her husband like a god, even if he behaves badly, freely indulges his lust, and is devoid of any good qualities. Apart (from their husbands), women cannot sacrifice or undertake a vow or fast; it is because a wife obeys her husband that she is exalted in heaven. A virtuous wife should never do anything displeasing to the husband who took her hand in marriage, when he is alive or dead, if she longs for her husband's world (after death). When her husband is dead she may fast as much as she likes, (living) on auspicious flowers, roots, and fruits, but she should not even mention the name of another man. She should be long-suffering until death, self-restrained, and chaste, striving (to fulfill) the unsurpassed duty of women who have one husband. Many thousands of Brahmins who were chaste from their youth have gone to heaven without begetting offspring to continue the family. A virtuous wife who remains chaste when her husband has died goes to heaven just like those chaste men, even if she has no sons. But a woman who violates her (vow to her dead) husband because she is greedy for progeny is the object of reproach here on earth and loses the world beyond. No (legal) progeny are begotten here by another man or in another man's wife; nor is a second husband ever prescribed for virtuous women. A woman who abandons her own inferior (caste birth) husband and lives with a superior (caste birth) man becomes an object of reproach in this world; she is said to be 'previously had by another man'. A woman who is unfaithful to her husband is an object of reproach in this world; (then) she is reborn in the womb of a jackal and is tormented by the diseases born of her evil." -- Manusmrti 5:147-164.

"Now the duties of a woman (are as follows): To live in harmony with her husband; To show reverence (by embracing their feet and such-like attentions) to her mother-in-law, father-in-law, to Gurus (such as elders), to divinities, and to guests; To keep household articles (such as the winnowing basket and the rest) in good array; To maintain saving habits; To be careful with her (pestle and mortar and other) domestic utensils; Not to practice incantations with roots (or other kinds of witchcraft); To observe auspicious customs; Not to decorate herself with ornaments (or to partake of amusements) while her husband is absent from home; Not to resort to the houses of strangers (during the absence of her husband); Not to stand near the doorway or by the windows (of her house); Not to act by herself in any matter; To remain subject, in her infancy, to her father; in her youth, to her husband; and in her old age, to her sons. After the death of her husband, to preserve her chastity, or to ascend the pile (funeral pyre) after him. No sacrifice, no vow, and no fasting is allowed to women apart from their husbands; to pay obedience to her lord is the only means for a woman to obtain bliss in heaven. A woman who keeps a fast or performs a vow (apart from her master) in the lifetime of her lord, deprives her husband of his life, and will go to hell. A good wife, who perseveres in a chaste life after the death of her lord, will go to heaven like (perpetual) students, even though she has no son." -- Visnusmrti 25:1-17.

Although there is nothing explicitly wrong with polygyny, some Hindus have a delusion that Hinduism exclusively teaches monogamy. Let's find out in the following scriptural quotes:

"When the king has taken counsel about all of this with his counsellors, and when he has exercised and bathed, he should enter the harem at noon to eat. There he should eat food over which Vedic verses that dispel poison have been chanted, food that has been well tested by kitchen servants who are like his second self, who cannot be seduced and who know the time (for food). And he should clean all of his articles with waters that destroy poison, and he should always be circumspect about wearing jewels that destroy poison. Well-tested women whose clothing and ornaments have been thoroughly cleaned should attentively caress him with fans, water, and incense. In the same way, he should be careful about his carriage, bed, seat, and food, and about bathing, anointing and adorning his body, and all his ornaments. When he has eaten, he should take his pleasure with the women in the harem; and when he has taken his pleasure at the proper time, he should think again about the things he must do. In full regalia, he should inspect the armed forces again, and all the vehicles, weapons, and ornaments. When he has performed his twilight rituals, he should arm himself, and in the inner chamber he should hear about the movements of his spies and those who report secrets. When he has dismissed these people and gone to another inner chamber, he should again enter the harem to eat, surrounded by women. When he has again eaten something there, his spirits lifted by instrumental music, he should lie down and then arise at the proper time free from fatigue. A king should follow this regime when he is healthy; but when he is not well, he may entrust all of this to his retainers." -- Manusmrti 7:216-226.

Hinduism knows the duties of a maharaja. However, some Hindus would say that the harem-concubines are not necessarily the king's wives so this is not really polygyny & it is only allowed for the raja (king). To further clarify this issue:

"Now a Brahmin may take four wives in the direct order of the (four) castes." -- Visnusmrti 24:1.

"One thing mixed with another should not be sold, nor anything that is spoiled, deficient, far away, or concealed. If one girl is shown but another is given to the bridegroom, he may marry both of them for the single bride-price; that is what Manu says." -- Manusmrti 8:203-4.

Manu's decrees are regarded as inspired by God.

Also, Lord Krsna had 16,000 wives, Lord Visnu & Brahma also had multiple consorts and Ksatriyas are recorded in the itihasas (Mahabharata/Ramayana/etc.) as having as many as thousands of wives & thousands of progeny. However, the immoral news is that Hinduism also sanctions polyandry, not only conventional polygamy. In the epic, the Mahabharata (of which one book is the Bhagavad-Gita), which is a true history of Hindustan (Bharat/India) according to traditional Hindus, the five renowned Pandava brothers were told by their mom Kunti to divide the prize they won equally among all brothers. Good advice.....but the prize they won turned out to be their wife, Draupadi -- five brothers sharing one wife. Pathetic.

Which religion states that idolators will "fall into an awful hell of pain and sorrow, and suffer terribly for a long time" ?
Islam? Sikhism? Judaism? Christianity? GUESS AGAIN....... Yeah, Hinduism - once again the holy Vedas speak:

"They are enveloped in darkness, in other words, are steeped in ignorance and sunk in the greatest depths of misery who worship the uncreated, eternal prakrti -- the material cause of the world -- in place of the All-pervading God, BUT THOSE WHO WORSHIP VISIBLE THINGS BORN OF THE PRAKRTI, such as the earth, trees, bodies (human and the like) in place of God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time." --
Yajur Veda 40:9.

This is merely further confirmed in yet another verse:

"The Formless Supreme Spirit that pervades the universe can have NO MATERIAL REPRESENTATION, LIKENESS OR IMAGE." --
Yajur Veda 32:3.

According to Hinduism's sacred & eternal Vedas, idolators (i.e. "but those who worship visible things born of the prakrti") are condemned as perhaps the most wicked entities in Hinduism. "No material representation", i.e. no idols for Hindus lest they rot in "hell"!!

Yet approximately 90% of practicing Hindus commit idolatry & defend it as an authorized & integral practice for Hinduism. In fact, Hindu priests world-wide provide prayers, offerings & even bathe miniature idols in milk regularly; pious Hindus across the globe pray to & bow-down before such idols of Krsna, Ram/Sita, Linga (Phallus), Siva, Elephants (Ganesa), Monkeys (Hanuman), Cows (Nandi/etc.), Brahma, Yoni (Vagina), Nude Kali (Naked Dravidian-looking Goddess with a protruding blood-thirsty tongue), Snakes (Nag), Hogs (Varaha - Boar Avatar), Turtles (Kurma - Turtle Avatar), Fish (Matsya - Fish Avatar), Goats (Agni - Sacrificial Goat w/Flames -- the Fire-God), Fire-God (Agni), Sun-God (Surya/etc.), Moon-God (Candresvara), etc. Some remote sects & tribes of Hinduism even worship crocodiles, camels, donkeys, dogs, rats, toys, frogs, insects and other absurdities.


"If one discharges semen, whether it is a little or a lot, in sleep or while awake, one should touch it and also address it with this formula: 'I retrieve this semen that fell on earth today; into water or plants though it may have seeped. May I regain my virility, my ardour, my passion; let the fire and the fire-mounds each return to its place.' As he recites this he should take the semen with his thumb and ring finger and rub it between his breasts or brows. If, moreover, he sees his reflection in water, let him address it thus: 'May vigour, virility, fame, wealth, and merit remain in me!' Surely a woman who has changed her clothes at the end of her menstrual period is the most auspicious of women. When she has changed her clothes at the end of her menstrual period, therefore, one should approach that splendid woman and invite her to have sex. Should she refuse to consent, he should bribe her. If she still refuses, he should beat her with a stick or with his fists and overpower her, saying: 'I take away the splendour from you with my virility and splendour.' And she is sure to become bereft of splendour. If, on the other hand, she accedes to his wish, he should say: 'I confer splendour on you with my virility and splendour.' And then they are both sure to become full of splendour. If he wants her to love him, he should slip his penis into her, press his mouth against hers, and stroke her vagina as he softly recites: 'From my body you spring -- from every inch! Born from my heart, you are my body's pith! Make her crazy about me, as if she's been hit with a dart carrying a poisoned tip.' If he does not want her to become pregnant, he should slip his penis into her, press his mouth against hers, blow into her mouth and suck back the breath, as he says: 'I take back the semen from you with my virility and semen.' And she is sure to become bereft of semen. If, on the other hand, he wants her to become pregnant, he should slip his penis into her, press his mouth against hers, suck in the breath first, and then blow it back into her mouth, as he says: 'I deposit the semen in you with my virility and semen.' And she is sure to become pregnant. In case someone's wife has a lover whom he hates, this is what he should do. He should place some fire in an unbaked pot, spread out a bed of reeds, arranging them in a way that is the reverse of the normal, apply ghee to the tips of those reeds, again in an order that is the reverse of the normal, and offer them in that fire, as he recites...." -- Brhadaranyaka Upanisad 6:4:4-12.

There is no evidence that the above method to avoid pregnancy works. So Hindus, do not try this at home thinking it is a good birth control method.


"When a man finds that his wife is having her period, he should make sure that she does not drink from a metal cup or wear fresh clothes for three days. Nor should a low-caste man or woman be allowed to touch her. When the three days are over and she has taken her bath, he should get her to thresh some rice. 'I want a son with a fair complexion who will master a single Veda and live out his full life span' -- if this is his wish, he should get her to cook that rice with milk, and the two of them should eat it mixed with ghee. The couple thus becomes capable of begetting such a son. 'I want a son with a ruddy complexion and tawny eyes who will master two Vedas and live out his full life span' -- if this is his wish, he should get her to cook that rice with curd, and the two of them should eat it mixed with ghee. The couple thus becomes capable of begetting such a son. 'I want a son with a dark complexion and reddish eyes who will master three Vedas and live out his full life span' -- if this is his wish, he should get her to cook that rice in water and the two of them should eat it mixed with ghee. The couple thus becomes capable of begetting such a son. 'I want a learned daughter who will live out her full life span' -- if this is his wish, he should get her to cook that rice with sesame seeds and the two of them should eat it mixed with ghee. The couple thus becomes capable of begetting such a daughter. 'I want a learned and famous son, a captivating orator assisting at councils, who will master all the Vedas and live out his full life span' -- if this is his wish, he should get her to cook that rice with meat and the two of them should eat it mixed with ghee. The couple thus becomes capable of begetting such a son. The meat may be that of a young or a fully grown bull (veal or beef). Then, towards morning, following the same ritual procedure as at the cooking of the pot of milk-rice, he should prepare melted butter and offer portions from the pot of milk-rice in the fire, saying: 'To fire, svaha! To assent, svaha! To the divine Savitr, faithful in procreation, svaha!' After making these offerings, he takes the rest out and, after first eating himself, gives some to his partner. After washing his hands, he fills a pot with water and sprinkles her with it three times, saying: 'Get up, Visvavasu, and leave this place; find yourself some other luscious girl. This wife is here with her husband.' Then he embraces her, as he says: 'I am ama, you are sa -- you are sa, I am ama. I am the Saman chant, you are the Rg verse; I am the sky, you are the earth. Come, let us unite, deposit the seed, to get a son, a male child.' Then he spreads apart her thighs, saying: 'Spread apart, earth and sky.' He slips his penis into her, presses his mouth against hers, and strokes her three times in the direction of her hair, as he says: 'May Visnu prepare your womb, and Tvastr mould the forms; may Prajapati impregnate you, and Dhatr lay the foetus in you.' " -- Brhadaranyaka Upanisad 6:4:13-21.

(Actually, more than necessary was quoted above to show the Hindu position on beef/meat, but what the hell, it is a hilarious Hindu ritual.) Anyways, had the meat mentioned above been even chicken, it would have still been extremely awkward for the so-called vegetarian faith, but this is BEEF and its consumption is being promoted for begetting a learned son according to the timeless Vedas. Here is another scriptural quote on meat:

"Meat is indeed the best kind of food." --
Satapatha Brahmana 11:7:1:3; cf. 12:8:3:12.

So much for ahimsa (non-violence) & vegetarianism. Not only that, but if you have been reading other parts of this article, you will have seen other scriptural excerpts in which Hindu Gods themselves set an example of eating beef (for instance, Lord Indra in Rig-Veda Samhita & Lord Rama in Ayodhyakanda).

Hinduism states that sex with animals is not nearly as bad as sex with a (human) outcaste; for sex with a cow or some other animal, it's pardonable, but for sex with a (human) outcaste, a twice-born Hindu should be executed:

"An adulterer shall be made to pay the highest amercement if he has had connection with a woman of his own caste; for adultery with women of a lower caste, the second amercement; the same (fine is ordained) for a bestial crime committed with a cow. He who has had connection with a woman of one of the lowest castes, shall be put to death. For a bestial crime committed with cattle (other than cows) he shall be fined a hundred Karshapanas." -- Visnusmrti 5:40-44.

Just as incest is not an infrequent theme in Hindu scripture, sex with animals is also not an uncommon motif in Hinduism. Indeed, great rishis (sages) have been born through bestiality (ref. Manusmrti 10:69-72.). The rishi Rsyasrnga had a deer for a mom. Furthermore, Pandu (the dad of the five famous Pandava princes) had accidentally killed a rishi who was in animal form having sex with a deer (ref. Mahabharata Adiparvan 95.). Hindu queens and other Aryan women of diverse provinces in ancient Hindustan used to have sex with dead horses during the Asvamedha sacrifice, and Lord Rama's mom Kausalya spent an entire night having sex with a carcass of a sacrificial horse in Valmiki Ramayana (ref. Ramayana 1:13:24-33.). Bestiality depictions have also been found at the Khajuraho temple-complex in Hindustan.


"Just as good seed, sown in a good field, culminates in a birth, so the son born from an Aryan father in an Aryan mother deserves every transformative ritual. Some wise men value the seed, others the field, and still others both the seed and the field; but this is the final decision on this subject: seed sown in the wrong field perishes right inside it; and a field by itself with no seed also remains barren. And since sages have been born in (female) animals by the power of the seed, and were honoured and valued, therefore the seed is valued." -- Manusmrti 10:69-72.


"An apsaras
was cursed to become a female deer and to remain in this form until she bore a son to a sage. One day the sage Vibhandaka, the son of Kasyapa, caught sight of another apsaras and shed his seed. The female deer drank his seed and bore Rsyasrnga, who had a horn on his head. ...." -- Mahabharata III:110:17-36, III:1-22, 112:1-18, 113:1-25.

Mohini ['The Enchantress'] is a famous apsaras (celestial nymph) of Lord Indra's harem. Although usually the apsarases are real and usually created by the gods for the purpose of distracting enemies or ascetics, Lord Visnu himself sometimes takes a form to look like the nymph Mohini to delude the demons during battle:

"Visnu took the form of the apsaras Mohini in order to beguile the demons and to steal the Soma back from them. Having accomplished this, Visnu was approached by Siva and Parvati, and Siva asked him to display the seductive form which he had assumed for the demons. Visnu became Mohini, and Siva immediately ran after her, abandoning Parvati who stood with her head lowered in shame. Siva embraced Mohini by force, and his seed fell upon the ground. Mohini disappeared and Siva returned to Parvati." -- Brahmanda Purana 4:10:41-77.


"One day Siva saw the Mohini form of Visnu. He was struck by Kama's arrows and let fall his seed. The Seven Sages put the seed in a pot and they infused it into the daughter of Gautama through her ear. In time, Hanuman, the monkey-god, was born from it." -- Siva Purana 3:20:3-7.


"When Siva and Parvati were making love together, Visnu took the form of a Brahmin with matted locks, oppressed by thirst, and he went to the bedroom door and said, 'What are you doing, Siva? Arise and give me food and water, for I am an old man oppressed by thirst.' Siva arose, and his seed fell on the bed instead of in the womb of his wife. Then Siva and Parvati offered the Brahmin food and water, and he vanished and took the form of a child and went to Parvati's bed. There he became mixed with the seed of Siva that was on the bed, and he was born like an engendered child. Parvati found the child and nursed him, naming him Ganesa." -- Brahmavaivarta Purana 3:8:19-33, 83-8, 3:9:1-26.

Lord Ganesa lost his head one day, so Lord Siva chopped-off an elephant's head and attached it to Ganesa's body. This is how Lord Ganesa became an Elephant-headed God.

The five celebrated Pandava princes not only take turns sharing just ONE wife, Draupadi, but they are also illegitimate BASTARDS (i.e., products of the Hindu Vedic tradition of NIYOGA):

"And Pandu (father of the five renowned Pandava brothers) had two jewels of wives, viz., Kunti, also called Pritha, and Madri. One day Pandu going out to hunt saw a deer coupling with its mate. That was really a Rishi (a sage) in the form of a deer. And seeing the deer in that attitude he killed it by his arrows before its desire had been gratified. Pierced with the king's arrow, the deer quickly changing its form and becoming a Rishi said unto Pandu, 'O Pandu you are virtuous and acquainted also with the pleasure derived from the gratification of one's desire. Before my desire was gratified you have slain me. Therefore you also, when in such a state and before you are gratified, shall die.' And Pandu hearing this curse became pale, and from that time would not go unto his wives. And he told them these words, 'From my own fault, I have been cursed. But I have heard that for the childless there are no regions hereafter.' Therefore he solicited Kunti to raise offspring for him. And Kunti, saying 'Let it be,' raised up offspring. By Dharma she had Yudhishthira; by Maruta, Bhima; and by Sakra (Indra), Arjuna. And Pandu well pleased with her, said, 'This your co-wife is also childless. Therefore cause her to bear children.' And Kunti saying 'Let it be,' imparted unto Madri the mantra of invocation. And in Madri were raised, by the twin Aswinas, the twins Nakula and Sahadeva. And (one day) Pandu beholding Madri decked in ornaments had his desire kindled. And as soon as he touched her he died. And Madri ascended the funeral pyre with her lord. And she said unto Kunti, 'Let these twins of mine be brought up by you with affection.' After some time those five Pandavas were taken by the ascetics of the woods to Hastinapore and there introduced to Bhisma and Vidura. And after introducing them the ascetics disappeared in the very sight of all. And after the conclusion of the speech of those ascetics, flowers were showered down upon the earth. And the celestial Dundhuvi also rang in the skies." -- Mahabharata Adiparvan 95.

The reason Kunti was able to invoke the gods at will was because a sage who was a guest at her father's house (before she was married) was satisfied with her hospitality and gave her a charm to be able to summon the gods; she immediately tested this out by invoking Surya (the sun-god) and once summoned, she said she was just trying this new power out. Surya said he could not leave once being invoked without seducing & impregnating her, and as Kunti was unmarried at that time, to preserve her 'chastity' he seduced her but arranged for the child to come out of her ear so that her 'virginity' would still be intact (and the child born was Karna, who was kind of like another sun-god and illegitimate like the Pandavas). Niyoga was both a levirate custom (in which a widow, especially a childless one, would marry her husband's brother/relative), however it was also an immoral adultery practice to beget sons/children even if they are illegitimate bastards because without progeny, one is not sure of entering heaven (as illustrated above in the case of Pandu & his wives). The following quote from the Atharvaveda samhita appears to be another sanction of niyoga:

"Agni the heat gives bride to him who is her husband, with splendour and long life. May her husband enjoying lengthened life live hundred autumns. O bride! At first you are the wife of Soma, the most powerful force of the child-hood, Gandharva, the force working in the body in the age when menstruation begins and desire of being in house-hold life takes its initiation, is the next husband of yours, the third husband of yours is Agni, the heat of the body and fourth is your husband who is born amongst men. Whom the Soma hands over to the Gandharva, it gives to her to Agni and consequently Agni gives this bride, wealth, and sons to me, the husband, O bride." -- Atharva Veda 14:2:2-4.

It is quite interesting that in Visnusmrti, an illegitimate bastard (a product of the adulterous niyoga) is ranked as #2 in preference on the following list, whereas an adopted legitimate son is ranked as far down as #8 on the list:

"Now there are twelve kinds of sons. The first is the son of the body, viz. he who is begotten (by the husband) himself on his own lawfully wedded wife. The second is the son begotten on a wife, viz. one begotten by a kinsman allied by funeral oblations, or by a member of the highest caste, on an appointed (wife or widow). The third is the son of an appointed daughter. She is called an appointed daughter, who is given away by her father with the words, 'The son whom she bears be mine.' A damsel who has no brother is also (in every case considered) an appointed daughter, though she has not been given away according to the rule of an appointed daughter. The son of a twice-married woman is the fourth. She who, being still a virgin, is married for the second time is called twice married (punarbhu). She also is called twice married (punarbhu) who, though not legally married more than once, has lived with another man before her lawful marriage. The son of an unmarried damsel is the fifth. (He is called so who is) born by an unmarried daughter in the house of her father. And he belongs to the man who (afterwards) marries the mother. The son who is secretly born in the house is the sixth. He belongs to him in whose bed he is born. The son received with a bride is the seventh. He (is called so who) is the son of a woman married while she was pregnant. And he belongs to the husband (of the pregnant bride). The adopted son (dattaka) is the eighth. And he belongs to him to whom he is given by his mother or father. The son bought is the ninth. And he belongs to him by whom he is bought. The son self-given is the tenth. And he belongs to him to whom he gave himself. The son cast away is the eleventh. (He is called so) who was forsaken by his father or mother (or by both). And he belongs to him by whom he is received. The son born by any woman whomsoever is the twelfth. Amongst these (sons) each preceding one is preferable (to the one next in order)." -- Visnusmrti 15:1-28.

Instead of just joining her deceased husband's funeral pyre (sati), she enjoys necrophilia as well:

"A king died childless, and his wife wept bitterly and embraced his corpse until a bird told her that she would have seven sons if she mounted her husband's funeral pyre. She obeyed, and as she entered the fire the king arose and flew into the sky with her, by his power of yoga. When the queen entered her fertile period, the king felt it his duty not to neglect her. He made love to her in the air, and his seed fell down from the sky. Then he went with her to the world of Brahma to dwell eternally. But the wives of the Seven Sages saw the cloud-like seed falling from the sky into a flower, and they thought it was Soma. Wishing to be young forever, they bathed ritually, honoured their own husbands, and drank the king's seed. The moment that they drank it [having thus unconsciously violated their chastity] they lost their holy lustre, and all their husbands abandoned them immediately as sinners. They gave birth to the seven Maruts (Storm Gods)." --
Vamana Purana 46:4-22.

The Vaisnava Dharmasastra gives the widow two choices:

"(Now the duties of a woman are as follows): After the death of her husband, to preserve her chastity, or to ascend the pile (funeral pyre) after him." -- Visnusmrti 25:14.

Several Hindu Goddesses also performed sati.

It is believed that sati originated because the Hindu needed his companions in the next world/Hindu heaven. This concept is illustrated in the Valmiki Ramayana; after Lord Rama murdered the relatively innocent Vali from ambush, Vali's wife Tara requests if he can kill her as well so she can join her husband:

"[Tara:] '(Pray) actually kill me with that very arrow with which my darling has surely been killed (by you). When killed (by you) I shall reach his presence. Vali may not feel happy without me. Even on coming in contact with celestial nymphs and gazing on them with curiosity he would certainly not love those nymphs though adorned with a chaplet of red flowers of every description and clad in a many-coloured costume, unless he sees me (there), O prince…' " -- Ramayana 4:24.

Also, because there are many apsarases (celestial nymphs) in the Hindu heaven, sometimes the wife thought it would be best to get there quickly so that her place isn't taken entirely.

Lord Siva seduces the Pine Forest sages' wives and is cursed for this immoral behavior. Origin of the holy Linga which is commonly worshipped in Hindu temples:

"When the sages saw Siva naked and excited they beat him and they said, 'Tear out your linga.' The great yogi said to them, 'I will do it, if you hate my linga', and he tore it out and vanished." -- Kurma Purana 2:38:39-41; cf. Haracaritacintamani 10:74; Yagisvaramahatmya 26a. 14.

In another version, the sages in the forest quote the legal texts regarding the penalty for seducing a guru's wife when they punish Siva:

"You false ascetic, let your (Siva's) linga fall to earth here. A shameless and evil man who has seduced another man's wife should be castrated; there is no other punishment ever. A man who has seduced his guru's wife should cut off the linga and testicles himself and hold them in his hands and walk until he dies." -- Siva Purana, Dharmasamhita 10:187-90; cf. B. K. Sarkar, pp.234-5.

Here is another origin of the holy Linga:

"... He (Siva) agreed to this and laughed, for he was secretly amused, and he said to Brahma, 'There is no good use for this linga except for the creation of progeny.' And as he said this he broke it off and threw it upon the surface of the earth. The linga broke through the earth down to the subterranean hell and went to the very sky. Visnu sought the end of it below, and Brahma flew upwards, but they did not find the end of it, for all their vital effort. Then a voice arose out of the sky as the two of them sat there, and it said, 'If the linga of the god with braided hair is worshipped, it will certainly grant all desires that are longed for in the heart.' When Brahma and Visnu heard this, they and all the divinities worshipped the linga with devotion, with their hearts set upon Rudra (Siva)." -- Siva Purana, Dharmasamhita 49:23b-46, 74-86.


"When the women of the Pine Forest saw Siva begging in their hermitage they were overcome by desire. Only Arundhati, the faithful wife of Vasistha, resisted. All the others, old women and young girls, threw off their clothing and urged Siva to make love to them.... Then the sages beat and reviled Siva, and Siva went to Vasistha's house and said to Arundhati, the daughter of Daksa, 'I have been beaten by the sages in this wood and have come to you as a guest. Give me alms, fair lady.' Then he showed Arundhati all his wounded limbs, covered with blood, and all his body, enticing her, but she bathed his handsome body as if it were the body of her own son, and she said to him, 'My son, you are welcome here.' Then he was pleased with her, and he said, 'We ascetics and naked beggars are well pleased with you. May you prosper in your marriage, and may your old husband become young and able again, with a divine body, never ageing, like an immortal.' Then Siva left the house and wandered through the woods with the frenzied women, laughing and making love to them day and night for twelve years.... Then with a curse the sages caused Siva's linga to fall. The fiery linga stretched for many miles and landed in the body of Sati, but when it had plunged into the ground its divine energy was withdrawn from the universe, and the world became dark. Then Arundhati said to Vasistha, 'I fear that the naked ascetic who came here was Siva, for he did not lose his control or become angry although he was struck by hundreds of weapons. And the mountain woman with him was my sister, Parvati. May we two who participate in the householder stage heal the body of Siva and cause this darkness to vanish.' Vasistha said, 'So be it', and because of that Siva's body was restored.... " --
Siva Purana, Dharmasamhita 10:96-8, 163-8, 193-202, 213-14; cf. Kurma Purana (1818), 2:37:33-9. (Bib. Ind. 2:38, pp.727-8.)

Lord Brahma, Visnu & Siva rape Anasuya and are cursed. This is also an origin of the holy Shiv linga as Siva is cursed to be worshipped as the linga (phallus):

"One day the sage Atri was performing tapas with his wife Anasuya. Brahma, Visnu, and Siva came and offered him a boon, but Atri remained silent, meditating. Then the three gods went to Anasuya. Siva had his linga in his hand, Visnu was full of erotic feeling, and Brahma was beside himself with desire, saying to Anasuya, 'Make love with me or I will die.' When she heard this coarse speech, Anasuya made no reply, for, although she feared the anger of the gods, she was true to her husband. But they were overcome with delusion, and they raped her by force. Then she became angry and she cursed Siva to be worshipped as a linga, Brahma to be worshipped in the form of a head, and Visnu to be worshipped as feet, in order to ridicule them all, and she cursed them all to be reborn as her sons. Because of this, Siva was reborn as Durvasas." -- Bhavisya Purana 3:4:17:67-78.

Brahma instantly becomes the dad of thousands of ascetics; the following takes place at Lord Siva's wedding:

"Brahma saw the beautiful face (or feet) of Parvati at the wedding, and he became excited and shed his seed upon the ground. In fear of Siva, he began to make the seed barren, but Siva said, 'Brahma, you should not kill Brahmins, and these are great sages.' Then 88,000 tapasvins were born from the seed, and they ran around Brahma calling him 'Daddy, daddy!' " -- Brahma Purana 72:18; Vamana Purana 27:56-9; cf. Siva Purana, Jnanasamhita 18:62-8; Siva Purana 2:3:49:3-10; Skanda Purana 1:1:26:15-22.


"Brahma desired Sarasvati and went to her, asking her to stay with him. She, being his daughter, was furious at this and said, 'Your mouth speaks inauspiciously and so you will always speak in a contrary way.' From that day, Brahma's fifth head always spoke evilly and coarsely. Therefore one day when Siva was wandering about with Parvati and came to see Brahma, Brahma's four heads praised Siva but the fifth made an evil sound. Siva, displeased with the fifth head, cut it off. The skull remained stuck fast to Siva's hand, and though he was capable of burning it up, Siva wandered the earth with it for the sake of all people, until he came to Benares." -- Siva Purana, Jnanasamhita 49:65-80.

Another version:

"Brahma desired his daughter and took the form of a stag to pursue her as a doe. The Brahmins called him to shame, and Rudra shot him with an arrow. The deer's head came away from Brahma's body and became a constellation in the sky. But then Gayatri and Sarasvati [the wives of Brahma] had no husband. They performed tapas for Siva, and he agreed to revive their husband, giving Brahma the four heads of Nandin and others of his hosts. Brahma arose and praised Siva." -- Skanda Purana 3:40:1-59.

More of Lord Brahma's (Prajapati's) incest:

"Prajapati desired his daughter and made love to her. This was a sin in the eyes of the gods, who said to the god who rules over beasts [Pasupati, Rudra], 'He commits a sin, acting in this way towards his own daughter, our sister. Pierce him.' Rudra took aim and pierced him. Half his seed fell to the ground. The gods cured Prajapati and cut out Rudra's dart, for Prajapati is the sacrifice. To utilize [the seed], the gods said, 'Take care that this may not be lost, but that it may be less than the oblation.' They gave it to Bhaga to eat, but it burnt his eyes and he became blind. Then they gave it to Pusan to eat, but it knocked out his teeth. At last they gave it to Savitr [the sun] and it did not injure him, for he appeased it." -- Satapatha Brahmana 1:7:4:1-7.

There are many instances of incest in sacred Hindu scriptures; these are not the only ones.


"It is the very nature of women to corrupt men here on earth; for that reason, circumspect men do not get careless and wanton among wanton women. It is not just an ignorant man, but even a learned man of the world, too, that a wanton woman can lead astray when he is in the control of lust and anger. No one should sit in a deserted place with his mother, sister, or daughter; for the strong cluster of the sensory powers drags away even a learned man." -- Manusmrti 2:213-215.

Watch out Hindus....don't ever sit next to your mom, sister or never know what could happen! You don't want to end up doing what Lord Brahma did to his daughter/wife.


"Brahma created Tilottama, an apsaras so beautiful that she aroused even Brahma himself. ...." -- Skanda Purana 6:153:2-27.

An apsaras is sent to seduce two demons, but instead the Hindu Gods become seduced by this nymph:

"Once the apsaras Tilottama was sent to seduce two demons from their tapas. While she danced before them, Siva and Indra wanted to see more of her, and for this purpose Siva became four-faced and Indra thousand-eyed." -- Mahabharata I:203:15-26; cf. Skanda Purana 5:3:150:18, 6:153:2-27.

Parvati drinks Lord Siva's semen & becomes pregnant with a 6-headed boy:

"Siva made love to Parvati for a thousand years, without pause, and when the gods came to see Siva, the gate-keeper dismissed them and sent them back. After another thousand years, the gods were frightened and sent Agni to find out what Siva was doing. Agni took the form of a parrot and entered and saw Siva lying on the bed with Parvati. When Siva saw the parrot he was a bit angry, and he said, 'I have shed half of my seed in Devi, but now that she has become embarrassed she is no longer passionate. You, Agni, must drink the other half of the seed since it was you who caused the obstacle.' Agni drank the seed of Siva and distributed it among the bodies of all the gods, but the seed split open their stomachs, and the hot golden liquid spread out in Siva's hermitage and formed an enormous lake full of golden lotuses. Hearing of this, Parvati was full of curiosity and went there to play in the water. Then, wishing to drink the sweet water, she said to the six Krttikas, who were bathing there, 'I want the water that you have taken up in that lotus petal and are bringing home.' They said to her, 'If we give you this water, a child will be born from it. Let him be our son, too, and bear our name.' Parvati said, 'How can one born from my body be your son?' They said, 'Let us create his upper limbs.' She agreed, and she took the golden water and drank it, and it broke out through the right side of her womb as a six-headed boy, Skanda." --
Matsya Purana 158:27-50; Padma Purana 5:41:118-42; cf. Haracaritacintamani 9:196-221.

Another version:

"When Siva had placed his seed in the mouth of Agni, Agni was ashamed and heated by the seed, and he threw it into the waters of the Ganga. She, burnt by the seed, placed it on her bank, and the six wives of the Seven Sages came there to bathe. Pained by the cold, they thought the blazing seed was fire, and they warmed themselves, but the seed entered them through their buttocks. Then, because of its great tapas, the seed broke out of their stomachs and the six parts joined as one six-headed child. They were all very worried and afraid of the sages, because they had gone before the fire, and they threw the child on the top of the white mountain among the reeds." --
Skanda Purana 5:1:34:60-6.


"When Visnu had driven the demons back down to hell, he happened to see there a group of beautiful women. Struck by the arrows of desire, he stayed there and made love to the women, engendering in them sons that troubled the world. To save the gods, Siva took the form of a bull, who entered hell, bellowing, and killed Visnu's sons. Then he enlightened Visnu, saying, 'You must not indulge yourself sexually here, a slave to desire.' The other gods wished to enter hell to see the voluptuous women, but Siva pronounced a curse, saying, 'Except for a perfectly controlled sage or a demon born of me, whoever enters this place will die.' Thus Visnu the supreme womanizer was chastised by Siva, and the universe rejoiced." -- Siva Purana 3:22:45-55; 3:23:1-36.

Lord Siva cleverly words the curse to allow himself (the 'perfectly controlled sage') and his sons to enjoy the demon women. A second version elaborates upon this aspect of Siva until the whole point of the story is reversed. After repeating the story with some minor variations it continues:

"After Siva had pronounced the curse and the gods had returned to heaven, some time passed. Then one day, when Siva was rapt in thought and Parvati happened to ask him what he was thinking about, he said, 'I am thinking about the beautiful women of hell, the most beautiful women in the universe.' 'You fool,' said Parvati, 'you are so easily deluded. I will see for myself.' 'Go ahead', said Siva, and so she went to hell, and when she saw the beauty of the women there she said to them, 'Your beauty is of no use, like that of poisonous vines. Prajapati created women for the sake of the sexual enjoyment of men, but Siva cursed your husbands, forbidding them to enter here. Now let my sons, Siva's hosts, wise ascetics, be your husbands, and make love with them.' Then she vanished. Thus Visnu the great womanizer made love with the demonesses in hell." -- Siva Purana, Dharmasamhita 9:46-61.


"Siva once teased Parvati about her dark skin, and Parvati resolved to perform tapas to obtain a golden skin. As she departed, she said to her son Viraka, 'My son, I am going to do tapas, but Siva is a great woman-chaser, and so I want you to guard the door constantly while I am gone, so that no other woman may come to Siva.' Meanwhile, Adi, the son of the demon Andhaka, learned that Parvati had gone to do tapas, and he resolved to conquer all the gods, for he remembered his father's death. Adi did tapas and won from Brahma the boon that he would only die when he had transformed himself twice. Then he came to Siva's door and saw Viraka there, and to delude him he changed himself into a serpent, forgetting the prediction about the manner of his death. Once inside, he took the form of Parvati in order to deceive Siva, and he placed teeth as sharp as thunderbolts inside her vagina, for he was determined to kill Siva. When Siva saw him he embraced him, thinking him to be Parvati, and Adi said, 'I went to do tapas in order to be dear to you and lovely, but I found no pleasure there and so I have returned to you.' When Siva heard this he was suspicious, for he knew that Parvati would not have returned without completing her vow, and he looked closely for signs by which to recognize her. When he saw that the illusory Parvati did not have the mark of the lotus on the left side of her body, as the true Parvati did, he recognized the magic form of the demon, and he placed a thunderbolt in his own phallus and wounded the demon with it, killing him. ..." -- Matsya Purana 155:1-34, 156:1-40, 157:1-24, 158:1-27; Padma Purana 5:41:1-118; Skanda Purana 1:2:27:58-84; 1:2:28:1-14; 1:2:29:1-81.

Another version:

"Siva embraced his 'wife' [Adi in disguise] joyously, for he was full of longing. He made love to her at first artificially and externally, and then he entered her. Then he discovered a marvellous golden linga inside her, with a trident in the middle. Although he was a little worried, Siva was so tortured by desire that he continued to make love to her. But then the womb of the demon turned to adamantine, and the demon in the form of a woman made a staff and a cudgel in order to cut off Siva's linga. Siva perceived this magic and created tridents and other weapons and emitted them from the tip of his linga, and when Siva had finished making love to the demon, the demon gave up his female form and died." -- Siva Purana, Dharmasamhita 10:49-55.


"A demon [Bhasmasura] performed tapas, and Parvati urged Siva to grant him a boon, but Siva said, 'What you have said does not please me. Whenever one does anything because of the wish of a fool, a woman, a child, or an enemy, there are dire consequences.' But she said, 'A woman whose husband will not do what she asks him has no dignity. I will kill myself if you do not respect me.' So Siva granted the demon the boon that he asked: that he could burn to ashes anyone on whose head he placed his hand. The demon immediately started to test his power by placing his hand over Siva's head. Siva fled in terror and sought refuge with Visnu, saying, 'There is no happiness for a man who has been conquered by a woman.' Visnu told Siva to wait on the banks of a river, where Siva made love to the apsarases. Meanwhile Visnu took the form of a beautiful woman to entice the demon, who was overcome by lust and begged her to marry him. She told him that the custom in her family was to marry by placing one's hand over one's own head. The deluded demon, blinded by desire, did this and was burnt to ashes, and all the gods rejoiced." -- Skanda Purana 5:3:67:3-97.


"Formerly the gods lusted for Gautama's wife and raped her, for their wits were destroyed by lust. Then they were terrified and went to the sage Durvasas [an incarnation of Siva], who said, 'I will remove all your defilements with the Satarudriya Mantra [an ancient Saiva prayer].' Then he gave them ashes which they smeared upon their bodies, and their sins were shaken off." -- Padma Purana 4:101:174-9.


"The gods came to Siva and said, 'We have all become pregnant and are lactating. Your seed is burning our bodies and we are a laughing-stock, for we are men who have become pregnant. Help us.' Siva smiled and said, 'But this is what you wanted. You did not want a son born in the belly of Devi, and so you yourselves have become the place of the embryo." -- Saura Purana 62:5-12.

Foolish Hindu Goddesses ravenously eat Lord Siva's testicles:

"The demon Ruru with his army attacked the gods, who sought refuge with Devi. She laughed, and an army of goddesses emerged from her mouth. They killed Ruru and his army, but then they were hungry and asked for food. Devi summoned Rudra Pasupati and said, 'You have the form of a goat and you smell like a goat. These ladies will eat your flesh or else they will eat everything, even me.' Siva said, 'When I pierced the fleeing sacrifice of Daksa, which had taken the form of a goat, I obtained the smell of a goat. But let the goddesses eat that which pregnant women have defiled with their touch, and newborn children, and women who cry all the time.' Devi refused this disgusting food, and finally Siva said, 'I will give you something never tasted by anyone else: the two balls resembling fruits below my navel. Eat the testicles that hang there and be satisfied.' Delighted by this gift, the goddesses praised Siva." -- Padma Purana 5:26:91-125; cf. Linga Purana 1:106:1-27; Matsya Purana 252:5-19, 179:7-186; Kurma Purana 1:16:141-222.


"When the gods interrupted Siva and Parvati, two sons were born of drops of Siva's seed. These sons were then posted at the door to prevent further interruptions while Siva made love to Parvati, having promised the gods that he would not spill his seed in her. One day Parvati came out of the bedroom in great dishabille, half naked, her breasts scored with teeth marks. The two sons chanced to see her like that, and they were upset, but Parvati became angry and said, 'Why have you looked at me when I was not in a state to be seen by anyone but my husband? You should have closed your eyes. Since you have done this immoral thing, you will be reborn as mortal men with the faces of monkeys.' Then they were miserable and protested that it was her fault for having come out so suddenly, and they cursed her to become a mortal queen (Taravati) and Siva to be her husband (Candrasekhara) so that they themselves might be born again as their sons, Vetala and Bhairava." -- Siva Purana 3:21:1-8; Kalika Purana 49:1-92, 50:1-64, 51:1-60, 52:1-155, 53:1-217.

Laxmi is also known as Sri. She must be smelling like total shit by living in cow dung & urine for so long:

"The goddess of fortune (Sri) left the demons and went to the gods. After many years she went to the cows and asked to dwell within them; at first they refused, since she was so inconstant and fickle; at last she said, 'No part of your bodies is disgusting; let me live somewhere in you.' The cows agreed to let her dwell in their urine and dung." -- Mahabharata 13:81:1-86.

pancagavya: milk, yogurt, butter, and the urine & excrement of a cow (the five cow-products meant for consumption in Hindu rituals).

The following is a very important Ayurvedic treatment including cow urine & liquid cow dung to purify Hindus who have drunk alcohol:

"A twice-born man so deluded that he has drunk liquor should drink boiling-hot liquor, and when his body has been scalded by it he is freed from that offence. Or he may drink boiling-hot cow's urine, water, milk, clarified butter, or liquid cow dung until he dies." -- Manusmrti 11:91-92.

Hungry for some more pancagavya? Here it is:

"For stealing raw or cooked food, a carriage, bed, or seat, flowers, roots, or fruits, the cleansing is swallowing the five cow-products (pancagavya)." -- Manusmrti 11:166.

Like many regulations in Manusmrti, a similar one is also found in Visnusmrti:

"(For stealing) sweetmeats, (rice or other) food, (milk or other) drinks, a bed, a seat, flowers, roots, or fruit, drinking pancagavya (is ordained as penance). (For stealing) grass, firewood, trees, rice in the husk, sugar, clothes, skins, or flesh, the thief must fast for three days." -- Visnusmrti 52:8-9.


"[Sacrificer:] 'They are pressing out the impetuous, exhilarating Soma juices with the pressing-stone, for you, Indra. Drink them! They are cooking bulls for you; you will eat them, generous Indra, when they summon you with food.' " -- Rig Veda 10:28:3.

"[Indra:] 'They have cooked for me fifteen bulls, and twenty, so that I may eat the fat as well. Both sides of my belly are full.' " -- Rig Veda 10:86:14.

Lord Indra, Leader of the Hindu Vedic Gods, not only slays innocent people for riches, but also kills his own dad:

"[Narrator:] Who made your mother a widow? Who wished to kill you when you were lying still or moving? What god helped you when you grabbed your (Indra's) father by the foot and crushed him?" -- Rig Veda 4:18:12.

Lord Indra, although the King of Vedic Hindu Gods, is a totally hopeless character:

"[Indra:] 'Because I was in desperate straits, I cooked the entrails of a dog, and I found no one among the gods to help me. I saw my woman dishonoured. Then the eagle brought the honey (soma) to me.' " -- Rig Veda 4:18:13.


".... Indra raped Ahalya and was cursed by her husband, the sage Gautama, to lose all his prosperity ...." -- Brahmavaivarta Purana 4:47:11-45.

Lord Indra's wife the Goddess Indrani is a total bimbo:

"[Indrani:] 'No woman has finer loins than I, or is better at making love. No woman thrusts against a man better than I, or raises and spreads her thighs more.' " -- Rig Veda 10:86:6.

Lord Indra, though the King of Hindu Vedic Gods, cannot even control his inane wife:

"Kutsa Aurava ['Thigh-born'] was made out of the two thighs of Indra. Just as Indra was, so was he, precisely as one would be who is made out of his own self. Indra made him his charioteer. He caught him with his wife, Saci the daughter of Puloman, and when he asked her, 'How could you do this?' she replied, 'I could not tell the two of you apart.' Indra said, 'I will make him bald, and then you will be able to tell the two of us apart.' He made him bald, but Kutsa bound a turban around his head and went to her. This is the turban that charioteers wear. Indra caught him again [with his wife] and said to her, 'How could you do this?' She said, 'I still couldn't tell the difference, because he bound a turban around his head and then came to me.' 'I will smear dirt between his shoulders, and then you will be able to tell the difference between us.' He did smear dirt between his shoulders -- and so charioteers have dirt between their shoulders -- but Kutsa covered it up and went to her. Indra caught them again and said, 'How could you do this?' and again she said, 'I still could not tell the two of you apart, for he covered up his upper torso and came to me.' Then Indra bound Kutsa and said, 'Now you are a wrestler [Malla].' Kutsa said, 'Generous one, do not ruin us. Give us something that we can live on, for truly we were born from you.' Indra said, 'Shake the dirt off from between your shoulders.' Kutsa shook it off, and it became the Rajas and Rajiyas, a great people." -- Jaiminiya Brahmana 3:199-200.


"Indra took the form of Gautama to seduce Ahalya, saying to her, 'I am in the power of Kama. Give me a kiss and so forth.' But as she was worshipping the gods she told him that he had chosen an inappropriate time. He said, 'Enough of this talk of what is done and what is not done. You should obey your husband, especially in the matters of sex. Give me an embrace and so forth.' Then he embraced her and had his pleasure of her, but Gautama knew what had happened by his powers of meditation, and he hurried home and cursed Indra, saying, 'Since you have acted in this way for the sake of the yoni (female-sexual-organ/vagina), let there be a thousand of them on your body, and let your linga fall.' Then Gautama went to do tapas, and Indra, full of shame, stood in the water for a long time, praising Devi in her aspect of Indraksi ['Eyes of Indra']. When she offered him a boon he asked to have his deformity cured, but she said, 'I cannot destroy the evil born of a sage's curse, but I can do something so that people will not notice it: you will have a thousand eyes in the middle of the yonis (vaginas), and you will have the testicles of a ram." -- Padma Purana 1:56:15-53.

More on Lord Indra:

"Indra lost his virility. The gods used the ram, the male goat, and the bull as recompense. And therefore the bull is sacred to Indra." -- Satapatha Brahmana 12:7:1:10-12; 5:2:3:8.

Lord Indra's seduction of Ahalya and the sage Gautama's curse is also recorded in Valmiki Ramayana (in Balakanda).

Whether the Aryan tribes (Hindus) originated along with other tribes (Dasas/Panis/etc.) in Hindustan (Aryavarta/Bharat/India) or invaded Hindustan is besides the point. The point is that the Hindus' sacred & eternal Vedas are littered with hymns of savagely murdering other innocent tribes of Hindustan just for riches, praising the soma drug, etc.; the following are just a few examples:

"For success in this battle where there are prizes to be won, we will invoke the generous Indra, most manly and brawny, who listens and gives help in combat, who kills enemies and wins riches." -- Rig Veda 3:31:22.

"You (Indra) scattered to every side the ones that did not press Soma; as Soma-drinker you are supreme." -- Rig Veda 8:14:15.

"He who killed the serpent and loosed the seven rivers, who drove out the cows that had been pent up by Vala, who gave birth to fire between two stones, the winner of booty in combats -- he, my people, is Indra. He by whom all these changes were rung, who drove the race of Dasas down into obscurity, who took away the flourishing wealth of the enemy as a winning gambler takes the stake -- he, my people, is Indra. He about whom they ask, 'Where is he?', or they say of him, the terrible one, 'He does not exist', he who diminishes the flourishing wealth of the enemy as gambling does -- believe in him! He, my people, is Indra.... He without whom people do not conquer, he whom they call on for help when they are fighting, who became the image of everything, who shakes the unshakeable -- he, my people, is Indra." -- Rig Veda 2:12:3-9.

"Indra and Agni, ye cast down the ninety forts which Dasas held, together, with one mighty deed." -- Rig Veda 3:12:6.

The ninety forts: ninety is used indefinitely for a large number. The forts are quite probably the strongholds of the non-Aryan tribes/inhabitants of Hindustan.

"In aid of Abhyavartin Cayamana, Indra destroyed the seed of Varasikha. At Hariyupiya he smote the vanguard of the Vrcivans, and the rear fled frighted." -- Rig Veda 6:27:5.

It is believed that Hariyupiya is very likely the Harappa of the Indus Valley. By the way, in the Valmiki Ramayana, after Lord Rama & Laxman mock and savagely mutilate Surpanakha, Rama remarks casually to his brother, krurair anaryaih saumitre parihaso na karyah, "Saumitri (Laxman), one really shouldn't joke with these savage non-Aryans."


"In the beginning this world was simply what is non-existing; and what is existing was that. It then developed and formed into an egg. It lay there for a full year and then it hatched, splitting in two, one half becoming silver and the other half gold. The silver half is this earth, while the golden half is the sky. The outer membrane is the mountains, the inner membrane, the clouds and the mist; the veins, the rivers; and the amniotic fluid, the ocean. Now, the hatchling that was born was the sun up there. And as it was being born, cries of joy and loud cheers rose up in celebration, as did all beings and all desires. Therefore, every time the sun rises and every time it returns, cries of joy and loud cheers rise up in celebration, as do all beings and all their hopes. When someone knows this and venerates brahman as the sun, he can certainly expect that the pleasing sound of cheering will reach his ears and delight him." -- Chandogya Upanisad 3:19:1-4.


"That first being (Prajapati) became afraid; therefore one becomes afraid when one is alone. Then he thought to himself: 'Of what should I be afraid, when there is no one but me?' So his fear left him, for what was he going to be afraid of? One is, after all, afraid of another. He found no pleasure at all; so one finds no pleasure when one is alone. He wanted to have a companion. Now he was as large as a man and a woman in close embrace. So he split his body into two, giving rise to husband (pati) and wife (patni). ... He (Prajapati) copulated with her, and from their union human beings were born. She then thought to herself: 'After begetting me from his own body, how could he copulate with me? I know -- I'll hide myself.' So she became a cow. But he became a bull and copulated with her. From their union cattle were born. Then she became a mare, and he a stallion; she became a female donkey, and he, a male donkey. And again he copulated with her, and from their union one-hoofed animals were born. Then she became a female goat, and he, a male goat; she became an ewe, and he, a ram. And again he copulated with her, and from their union goats and sheep were born. In this way he created every male and female pair that exists, down to the very ants. ... Then he churned like this and, using his hands, produced fire from his mouth as from a vagina. As a result the inner sides of both these -- the hands and the mouth -- are without hair, for the inside of the vagina is without hair." -- Brhadaranyaka Upanisad 1:4:2-6.

In the beginning this universe was just water....and then an egg hatched:

"Verily, in the beginning this (universe) was water, nothing but a sea of water. The waters desired, 'How can we be reproduced?' They toiled and became heated (with fervid devotion), when they were becoming heated, a golden egg was produced. The year, indeed, was not then in existence: this golden egg floated about for as long as the space of a year. In a year's time a man, this Prajapati, was produced therefrom; and hence a woman, a cow, or a mare brings forth within the space of a year; for Prajapati was born in a year. He broke open this golden egg. There was then, indeed, no resting-place: only this golden egg, bearing him, floated about for as long as the space of a year." -- Satapatha Brahmana 11:1:6:1-2.

For millenia, Hindus believed that the earth was surrounded by water as the entire universe was an ocean surrounding the earth. Lord Prajapati (Brahma) becomes a boar avatar ("god-incarnate-hog") to create the planet:

"In the beginning this universe was the waters, the ocean. Prajapati became the wind and moved in the ocean. He saw the earth and became a boar and seized her; he became Visvakarman and stroked her, spreading her out so that she became extended; she became the earth, and so the earth is called Prthivi ('the Extended'). Prajapati exhausted himself in her, and he produced the gods, Vasus, Rudras, and Adityas." -- Taittiriya Samhita 7:1:5:1. Compare: Rig-Veda 1:61:7; 8:77:10; Satapatha Brahmana 7:5:1:5; 14:1:2:11; Taittiriya Brahmana 1:1:3:5; Taittiriya Samhita 6:2:4:2.

Just as Lord Prajapati became an 'erotic hog' to create with the earth (Taittiriya Samhita 7:1:5:1.), the planet is now in danger of drowning in the cosmic swimming pool. So, this time Lord Visnu will transform into a boar avatar ("god-incarnate-hog") to save the earth:

"Once long ago, when the Earth was in danger of drowning in the cosmic floods, Visnu took the form of a boar and saved her. Siva then said to him, 'Now that you have accomplished the task for which you assumed the form of a boar, you must abandon that form. The Earth cannot bear you and is becoming exhausted. She is full of passion and she has become heated in the water. She has received from you a terrible embryo, who will be born as a demon harmful to the gods. You must abandon this erotic boar form.' Visnu agreed with Siva, but he kept the form of a boar and continued to make love to the Earth, who had taken the form of a female boar. Many years passed, and the Earth brought forth three sons. When Visnu was surrounded by his sons and his wife he forgot all about his promise to abandon his body. The sons played together and shattered all the worlds, but still Visnu did not stop them, for he loved them, and his passion for his wife grew greater and greater. Finally he remembered his promise and begged Siva to kill him. Siva took the form of the marvellous sarabha beast and killed Visnu and his three sons, and the essence of Visnu was freed from the boar form." -- Kalika Purana 30:1-42, 31:1-153.

The Asvamedha sacrifice was an elaborate horse sacrifice in which Hindu queens & ksatriya women in various provinces of ancient Hindustan used to participate in, by having sex with the dead horses, even spending an entire night with the horse's carcass just as Lord Rama's mom did in the Valmiki Ramayana excerpt presented earlier in this article. It was believed that all kinds of benefits would be bestowed on the kingdoms for conducting this yajna (sacrifice), and of course each rival kingdom wanted all the gods on their side. Basically the idea is for the priests & participants to curse each other in dirty language as the king's wives, starting with the Mahishi (the chief wife of the king), unite themselves with the horse's carcass. The Mahishi, which is the principal wife (not 'Maharishi'; Maharishi is a great sage), first lies down with the carcass of the sacrificial horse and puts the horse's penis into her vagina as she addresses the dead horse saying that may he lay seed in her. Then the Sacrificer also tells the horse to unite & release into the Mahishi (chief wife), and after the Mahishi is done having her 'fun' with the horse, the Vavata, Parivrikta & Palagali wives take their turns. The Adhvaryu, Udgatri & Hotri are the priests. Lalamagu & amhubhedi are vulgar words. The following is an excerpt of the Asvamedha from the holy, timeless Vedas:

"Having uttered these two (verses), he pronounces what remains of the Adhrigu. 'A cloth, an upper cloth, and gold,' this is what they spread out for the horse: thereon they 'quiet' (slaughter) it. When the victims have been 'quieted,' the (king's) wives come up with water for washing the feet -- four wives, and a young maiden as the fifth, and four hundred female attendants. When the foot-water is ready, they cause the Mahishi to lie down near the horse, and cover her up with the upper cloth, with 'In heaven ye envelop yourselves,' -- for that indeed is heaven where they immolate the victim …, 'May the vigorous male, the layer of seed, lay seed!' she says for the completeness of union. Whilst they are lying there, the Sacrificer addresses the horse, 'Utsakthya ava gudam dhehi!' No one replies to him, lest there should be some one to rival the Sacrificer. The Adhvaryu then addresses the maiden, 'Hey hey maiden, that little bird…' -- The maiden replies to him, 'Adhvaryu! That little bird…' And the Brahmin addresses the Mahishi, 'Mahishi, hey hey Mahishi, your mother and father mount to the top of the tree…' -- She has a hundred daughters of kings attending upon her: these reply to the Brahmin, 'Brahmin, hey hey Brahmin, your mother and father play on the top of the tree…' And the Udgatri addresses the favourite, 'Vavata, hey hey Vavata, turn upwards!' She has a hundred ksatriya (rajanya) women attending upon her: these reply to the Udgatri, 'Hey hey Udgatri, turn upwards!' And the Hotri says to the discarded wife, 'Parivrikta, hey hey Parivrikta, when large meets small in this amhubhedi…' -- She has a hundred daughters of heralds and head-men of villages attending upon her: these reply to the Hotri, 'Hotri, hey hey Hotri, when the gods favoured the lalamagu…' Then the chamberlain addresses the fourth wife, 'Palagali, hey hey Palagali, when the deer eats the corn, one thinks not of the fat cattle…' -- She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, 'Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle…' These speeches, the derisive discourses, indeed are every kind of attainment, and in the Asvamedha all objects of desire are contained: 'By every kind of speech may we obtain all objects of our desire' thus thinking, they cause the Mahishi to rise. Those (women) then walk back in the same way as they had come; and the others finally utter the verse containing…." -- Satapatha Brahmana 13:5:2:1-9.