The youngest child of Rishi Vishrava and his second wife, Kaikesi, Surpanakha was given the name of "Minakshi" (the fish-eyed one) at birth. As beautiful as her mother Kaikesi and her grandmother Thataka had been before her, Surpanakha grew up to marry the Asura Dushtabuddhi. Initially, Surpanakha's husband enjoyed high favor with her brother Ravana, the King of Lanka, and they were privileged members of Ravana's court, but the three fell out eventually due to Dushtabuddhi's scheming for more power. Ravana had Dushtabuddhi killed, an act which earned Ravana his sister's great displeasure.
The widowed Surpanakha spent her time between Lanka and the forests of Southern India, visiting her Asura, forest-dwelling relatives, from time to time. According to the Valmiki Ramayana, during one such visit, she met the exiled Rama, the young Prince of Ayodhya, and was immediately smitten by his youthful good looks. Rama, however, spurned her advances, telling her that he was devoted to his wife, Sita, and that he would never take another wife. Rama then slyly suggested that she approach his younger brother, Lakshmana, with her proposition. Lakshmana reacted in a similar manner, deriding Surpanakha and telling her that she was not what he desired in a wife. Realizing eventually that the brothers were making fun of her, the humiliated and jealous Surpanakha attacked Sita but was thwarted by Lakshmana, who cut off her nose and sent her back to Lanka.
Surpanakha first reacted by going to her brother Khara who sent seven Rakshasa warriors to attack Rama, but were easily dispatched. Khara then attacked with 700,000 soldiers including himself, who were all killed. She then reacted by going straight to Ravana's court and extolling Sita's virtues and beauty, praising Sita as a worthy wife for Ravana, and inciting him to abduct her by force and marry her. Ravana, despite advices to the contrary from his brother, Vibhishana, kidnapped Sita resulting in the Ramayana war.
There are a few versions of the Ramayana that claim that Surpanakha had no real romantic interest in the brothers and that she had orchestrated the war for no reason other than to seek revenge against Ravana for her husband's murder. After many years of scheming for his downfall, she realized that Ravana had more than a match in Rama, the young Prince of Ayodhya. Rama had killed both her grandmother, the ferocious Thataka, and her uncle, Subahu. Her cousins were terrified of the young Prince and Surpanakha decided to pit her brother against Rama, knowing that no one else was powerful enough to slay Ravana. Accordingly, she orchestrated her encounter with Rama, the kidnapping of Sita by Ravana and the resulting war between Ravana and Rama, all with the sole intention of having her brother killed.
Although Surpanakha is not mentioned in the Ramayana again and Valmiki does not comment on her eventual fate, it has been suggested that she continued to live at her brother Vibhishana's court, when he succeeded Ravana as King of Lanka. She, and her half-sister, Kumbini, are supposed to have both perished at sea a few years later.
Valmiki's description of Surpanakha:
- An ugly woman (gora mukhi), pot bellied and cross-eyed.
- Thinning, brown hair.
- A grating voice that is harsh on the ears.
- Oversized breasts—which can be translated to mean a heart full of wickedness.
The Tamil poet, Kamban, however differs in his description of Surpanakha from Valmiki, describing Surpanakha instead as a very beautiful woman with long, beautiful, fish-shaped eyes (validating her given name of "Minakshi" at birth), a slender shape and a bewitching personality. In addition, she possessed magical powers and could assume any shape or form and his version of the Ramayana asserts that she put these powers to good use when she first approached Rama with her marriage proposal. Rama, however, divined the real Surpanakha and decided to play with her for a while before letting her down and declining her proposal. In any case, Surpanakha was at least middle-aged at the time she met the young Rama and would have appeared as "old" and "haggardly" to the prince.
23 comments:
Who is supanakha sister
Ramana belongs to subcaste or belongs to brahmin
Ekdam bakwash hai yeh story.... Public ko varkane wali story hai hai yeh agar supanrehkha future, past nd yeh sab Kuch janti hai to kya mare hue kisi log ko zinda kar sehke gi?? ??
Kuch live news channel hai jis ko apna publicity barane k liye kuch v story audience ko yaakin dila ne mein mahir hai.... Ager sach much supanrehka zinda hai to India mein yeh sarkar ko badal kar jaye aur Desh ka vala kare.. .
Y a temple for Rama
How can a Hindu even consider Rama as a God or a Prophet or a Messenger or a Seer
Sita called Rama an Impotent Pansy
https://dindooohindoo.page.tl/Sita-says-Rama-is-Impotent-Pansy.htm
Book II : Ayodhya Kanda – Book Of Ayodhya Chapter[Sarga] 30
किम् त्वा अमन्यत वैदेहः पिता मे मिथिला अधिपः | राम जामातरम् प्राप्य स्त्रियम् पुरुष विग्रहम् || २-३०-३
“What my father, the king of Mithila belonging to the country of Videha, think of himself having got as so-in-law you, a woman having the form of a man?”
अनृतम् बल लोको अयम् अज्ञानात् यद्द् हि वक्ष्यति | तेजो न अस्ति परम् रामे तपति इव दिवा करे || २-३०-४
How can a Hindoo even consider Rama as a God or a Prophet or a Messenger or a Seer
Rama told Sita that he saved her for HIS HONOUR and not for the HONOUR AND DIGNITY OR SEETA OR A WOMAN
https://dindooohindoo.page.tl/Rama-says-he-fought-for-his-ego-_-not-Sita.htm
Book VI : Yuddha Kanda – Book Of War
Chapter [Sarga] 115
विदितश्चास्तु भद्रं ते योऽयं रणपरिश्रमः |
सुतीर्णः सुहृदां वीर्यान्न त्वदर्थं मया कृतः || ६-११५-१५
रक्षता तु मया वृत्तमपवादम् च सर्वतः |
प्रख्यातस्यात्मवंशस्य न्यङ्गं च परिमार्जता || ६-११५-१६
“Let it be known to you that this endeavor in the shape of war, which has been successful carried through, due to the strength of my friends was not undertaken for your sake. Let there be prosperity to you! This was done by me in order to keep up my good conduct and to wipe off the evil-speaking from all sides as well as the insinuation on my own illustrious dynasty.”
यत्कर्तव्यं मनुष्येण धर्षणां प्रतिमार्जता |
तत्कृतं रावणं हत्वा मयेदं मानकाङ्क्क्षिणा || ६-११५-१३
“I, wanting for an honour, have done this particular act, which ought to be done by a man, in killing Ravana and thus wiping away the insult meted out to me.”
निर्जिता जीवलोकस्य तपसा भावितात्मना |
अगस्त्येन दुराधर्षा मुनिना दक्षिणेव दिक् || ६-११५-१४
“You have been won by me, whose mind stands purified by asceticism as the southern quarter, which was difficult to be approached by the world of mortals, was conquered by the Sage Agastya.”
गतोऽस्म्यन्तममर्षस्य धर्षणा संप्रमार्जिता |
अवमानश्च शत्रश्च युगपन्निहतौ मया || ६-११५-३
“I have come to the end of my indignation and my outrage has been completely requited as also the contempt against the enemy have been wiped out, all at once, by me.”
अद्य मे पौरुषं दृष्टमद्य मे सफलः श्रमः |
अद्य तीर्णप्रतिज्ञोऽहं प्रभवाम्यद्य चात्मनः || ६-११५-४
“Now, my manly strength has been seen by all. Today, my toil has borne fruit. Now, I have fulfilled my promise. Today, I am the master of myself.”
How can Rama the Coward be called a God ?
The Man himself said he was not God – although the Gods said to him that he was
https://dindooohindoo.page.tl/Rama-does-not-know-he-us-God-_-after-Gods-say-so–ar-.htm
Book VI : Yuddha Kanda – Book Of War
Chapter [Sarga] 117
All Gods tell Limpet Rama that he is a God – The Suporeme One – and this is what Rama the Wimpet says
आत्मानं मानुषं मन्ये रामं दशरथात्मजम् || ६-११७-११
सोऽहं यस्य यतश्चाहं भगवंस्तद्ब्रवीतु मे |
“I think of myself to be a human being, by name Rama, the son of Dasaratha. You, as a gracious Divinity, tell me that which I as such really am like this.”
Before the above idsaster of Rama – the Gods speak as under :
अन्ते चादौ च लोकानां दृश्यसे च परंतप || ६-११७-९
उपेक्षसे च वैदेहीं मानुषः प्राकृतो यथा |
“O the destroyer of the adversaries. You are seen (to exist) at the beginning and at the end of creation. Yet, you ignore Seetha, just like a common man.”
कर्ता सर्वस्य लोकस्य श्रेष्ठो ज्ञानवतां प्रभुः |
उपेक्षसे कथं सीतां पतन्तीं हव्यवाहने || ६-११७-६
कथं देवगणश्रेष्ठमात्मानं नावबुद्ध्यसे |
“How do you, the maker of the entire cosmos, the foremost among those endowed with knowledge and an all-capable person, ignore Seetha who is falling into the fire? How do you not recognize yourself to be the foremost of the troop of gods?”
इति ब्रुवाणं काकुत्थ्सं ब्रह्मा ब्रह्मविदां वरः || ६-११७-१२
अब्रवीच्छृणु मे वाक्यं सत्यं सत्यपराक्रम |
Hearing the words of Rama, Brahma (the creator), the foremost among the knowers of Brahma the Absolute, spoke as follows: “Listen to my true word, O the truly brave lord!”
भवान्नारायणो देवः श्रीमांश्चक्रायुधः प्रभुः || ६-११७-१३
एकशृङ्गो वराहस्त्वं भूतभव्यसपत्नजित् |
“You are the Lord Narayana himself the glorious god, who wields the discus. You are the Divine Boar with a single tusk, the conqueror of your past and future enemies.”
त्वं यज्ञ्स्त्वं वषट्कारस्त्वमोंकारः परात्परः || ६-११७-२०
प्रभवं निधनं वा ते नो विदुः को भवानिति |
“You are the sacrificial performance. You are the sacred syllable ‘Vashat’ (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable ‘OM’. You are higher than the highest. People neither know your end nor your origin nor who you are in reality.”
दृश्यसे सर्वभूतेषु गोषु च ब्राह्मणेषु च || ६-११७-२१
दिक्षु सर्वासु गगने पर्वतेषु नदीषु च |
“You appear in all created beings in the cattle and in brahmanas. You exist in all quarters, in the sky, in mountains and in rivers.”
सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः || ६-११७-२८
वधार्थं रावणस्येह प्रविष्टो मानुषीं तनुम् |
“Seetha is no other than Goddess Lakshmi (the divine consort of Lord Vishnu), while you are Lord Vishnu. You are having a shining dark-blue hue. You are the Lord of created beings. For the destruction of Ravana, you entered a human body here, on this earth.”
Was Rama a Gay Monkey ?
https://dindooohindoo.page.tl/Is-Rama-a-Gay-Monkey–f-.htm
Book VI : Yuddha Kanda – Book Of War
Chapter [Sarga] 128
आजानुलम्बिबाहुश्च महास्कन्धः प्रतापवान् |
लक्ष्मणानुचरो रामः पृथिवीमन्वपालयत् || ६-१२८-९७
That Rama, having his long arms reaching down his knees, having a broad chest and glorious, ruled this earth with Lakshmana as his companion.
No humans has arms reaching to the knees ! Is Rama an Ape ?
Rama ruled for 10000 years with Lakshmana – as HIS COMPANION ? What about Seeta Maiya ? What do have here ? A Gay Monkey !
Rama spent 12 years with Lakshmana and Apes, with no sex with a woman – so he became Gay –so what – it is all evolution !
As per Ramayana – Rama ruled happily ever after for 1000 years, with Lakshmana by his side (not Seeta) – it is all the Gay Thing (although Uttarakandam says that Rama and Seeta made merry for 10000 years – as miya bibi – but that was to neuter the Gay Theory of the Valmiki Ramayana)
Also, the Ramayana says that Rama had hands till his knees, and that explains his love and fondness for all apes and monkeys
Rama the Limpdick spent 12 years with Lakshmana, in a jungle, with no sex – and was sexually frustrated , and then Vali was banging his brother’s wife – and so, Rama the Limpdick killed Vali – it is all OK La !
People say R Hindoos Impotent ? They ask Y are Hindoos impotent ?
The Factoid !
Hindooosthan is the Impotentica Capital of the world !
https://www.outlookindia.com/magazine/story/india-is-the-impotence-capital-of-the-world/239548
People ask Y ?
It is simple !
Hindoos are the sons of Rama ! Rama was an Impotent Gay Pansy – as per Seeta !
And the proof is the limpdick of Rama !
This is Hanooman describing the UNDERSIZED LIMPDICK VIRILE MEMBRANE OF RAMA ! (Don’t ask how did Hanooman know)
Book V : Sundara Kanda – Book Of Beauty
Chapter [Sarga] 35
18.
“He has three folds in the skin of his neck and belly. He is depressed at three places (viz. the middle of his soles, the lines on his soles and the nipples).
He is undersized at four places (viz. the neck, membran virile, the back and the shanks). He is endowed with three spirals in the hair of his head.
Who is Seeta ? Is she a Nepali whore like Nepalis today – in India and Janakpur ?
Was she was discarded in a pot in a field as she was born of a whore or just fell out
as a result of a prolapsed uterus ?
Here Seeta is accusing Laxman of trying to molest her ! AND THEN LAXMAN DAMNS SEETA –
a form of a CURSE – and is this that WHAT LED TO THE ABDUCTION BY RAVANA !
http://www.valmikiramayan.net/aranya/sarga45/aranya_45_frame.htm
icChasi tvam vinashyantam raamam lakSmaNa mat kR^ite || 3-45-6
lobhaat tu mat kR^itam nuunam na anugacChasi raaghavam |
“Because of me you wish Rama to be completely destroyed, and only because of your cupidity for me you are not following up on Raghava. It is definite. [3-45-6b, 7a]
raamasya vyasanm dR^iSTvaa tena etaani prabhaaSase || 3-45-22
na eva citram sapatneSu paapam lakSmaNa yat bhavet |
tvat vidheSu nR^isha.mseSu nityam pracChanna caariSu || 3-45-23
“You are haranguing all these sermons only on noticing hardship to Rama. It is unsurprising that the pitiless ones and rivals of your kind, who always behave in a cloak-and dagger way, will tend to commit deadly sins, Lakshmana, and it is not uncommon. [3-45-22b, 23]
tat na siddhyati saumitre tava api bharatasya vaa |
katham i.ndiivara shyaamam raamam padma nibhekSaNam || 3-45-25
upasa.mshritya bhartaaram kaamayeyam pR^ithak janam |
“Whether this is an intrigue of yours or that of Bharata it is unachievable, Saumitri. How can I long for another commoner when I have put my faith only in the lotus-blue-complexioned and lotus-bright-eyed husband of mine, Rama? [3-45-25, 26a]
uttaram na utsahe vaktum daivatam bhavatii mama || 3-45-28
vaakyam apratiruupam tu na citram striiSu maithili |
svabhaavaH tu eSa naariiNaam eSu lokeSu dR^ishyate || 3-45-29
“I do not venture to reply you Maithili, as you are like a deity to me. Women using words that are in a class by themselves is not at all surprising. This sort of bringing stilted words into play is the nature of women and it is obvious in the world. [3-45-28b, 29]
vimukta dharmaaH capalaaH tiikSNaa bhedakaraaH striyaH |
na sahe hi iidR^isham vaakyam vaidehii janaka aatmaje || 3-45-30
shrotrayoH ubhayoH madhye tapta naaraaca sannibham |
“Women by their nature are unbound by the etiquette of decency, whimsical, cantankerous and they tend to become the artificers of vicissitudes, and oh, Vaidehi, the daughter of Janaka, indeed unbearable are this kind of words that are much the same as burnt iron arrows thrust in between my two ears. [3-45-30, 31a]
dhik tvaam adya praNashyantiim yan maam evam visha.nkase || 3-45-32
striitvaat duSTa svabhaavena guru vaakye vyavasthitam |
“Fie upon you, you are acrimoniously tempered owing to your faminality, and by which impulsive reason you mistrust me who am presently abiding in my brother’s order, may God damn you for that crotchety. [3-45-32b, 33a]
dindooohindoo
Who is the Rama that Hindoos pray to ? Is it the limpet who called his father a
sex maniac and a dment ? This is a God ?
http://sanskritdocuments.org/sites/valmikiramayan/ayodhya/sarga100/ayodhya_100_frame.htm
कच्चिद्धारयए तात राजा यत्त्वमिहागतः |
कच्चिन्न दीनः सहसा राजा लोकान्तरं गतः || २-१००-६
“My dear brother! Is the king alive, that you have come here? I hope the miserable king has not indeed departed to the other world, all of a sudden.”
कच्चित् स्त्रियः सान्त्वयसि कच्चित् ताः च सुरक्षिताः |
कच्चिन् न श्रद्दधास्य आसाम् कच्चिद् गुह्यम् न भाषसे || २-१००-४९
“I hope you are pacifying the women well. Are they protected by you? I hope you are not believing the words of these women and not telling them the secrets.”
आयः ते विपुलः कच्चित् कच्चिद् अल्पतरो व्ययः |
अपात्रेषु न ते कच्चित् कोशो गग्च्छति राघव || २-१००-५४
“I hope your income is abundant and expenditure, minimum. I hope your treasure does not reach undeserving people (brahmin madarchods), O, Bharata!”
http://www.valmikiramayan.net/ayodhya/sarga53/ayodhya_53_frame.htm
idam vyasanam aalokya raaj~naH ca mati vibhramam |
kaamaeva ardha dharmaabhyaam gariiyaan iti me matiH || 2-53-9
“Reflecting on this misfortune of the king and his mental derangement, I deem that passion alone is greater than early gain and religious merit.”
ko hi avidvaan api pumaan pramadaayaaH kR^ite tyajet |
chanda anuvartinam putram taataH maam iva lakSmaNa || 2-53-10
“what man however deluded, what father on account of a woman, at his own will and pleasure, abandon a son like myself?
artha dharmau parityajya yaH kaamam anuvartate |
evam aapadyate kSipram raajaa dasharatho yathaa || 2-53-13
“He who pursues sensuous pleasures neglecting his re
What does Seeta think of Rama the Limpet Impotentica – when Ravana is describing
the worthless Rama to Seeta ?
Can Rama and Seeta be divine ?
http://www.valmikiramayan.net/aranya/sarga55/aranya_55_frame.htm
na deveSu na yakSeSu na ga.ndharveSu na R^iSiSu |
aham pashyaami lokeSu yo me viirya samo bhavet || 3-55-20
“I behold none matchable to my vitality is existent among gods; among yaksha-s – no; among gandharva-s – no; among sages – no, nor anyone in any world. [3-55-20]
raajya bhraSTena diinena taapasena padaatinaa |
kim kariSyasi raameNa maanuSeNa alpa tejasaa || 3-55-21
“What can you achieve with that dethroned, hapless, seer, vagrant Rama who is short-lived, for after all, he is a human with littlest vitality? [3-55-21]
http://www.valmikiramayan.net/aranya/sarga48/aranya_48_frame.htm
sthaapayitvaa priyam putram raaj~naa dasharathena yaH
|manda viiryaH suto jyeSThaH tataH prasthaapito vanam || 3-48-15
“Though Rama is the eldest son, king Dasharatha established his dear son Bharata as king, and because Rama is spineless he is put to flight to forests, and now, what is he and what am I, in matter of sovereignty. [3-48-15]
tena kim bhraSTa raajyena raameNa gata cetasaa |
kariSyasi vishaalaakSi taapasena tapasvinaa || 3-48-16
“Rama is subverted from kingdom, thus dwindled is valour, thus winded down is his anima, thus he has become a pitiable one, thus he became an ascetic as nothing else is there for him to undertake, oh, broad-eyed lady, what do you aspire to do with such a Rama? [3-48-16]
Hanooman describes “Rama’s limpdick to Seeta Chammiya” (Chapter 35 of Sundara Kandam)
https://sundaragandam.wordpress.com/2012/07/08/chapter-35hanuman-describing-the-qualities-of-rama-continued/
“His wrists, Fists and Chest are strong; his eyebrows, arms and foot are long. his knees, foot , hair ends are even; testicles; stomach and chest are elevated; his forehand, foot,eyecorners are red; lines on his soles, hair in the head and tip of his penis is smooth.”
“He has 3 folds in neck and belly. his nipples, soles, lines on the soles are depressed. He has a foot which does not show off the nerves, hair roots with single hair, small membrame virile, a navel without any flesh and a round head.
What does Seeta think of Rama and did she have any sexual feelings for Rama and did have any sexual calisthenics with Ravana ?
2 Proofs
1 - She was embarrased to sit on Rama's lap - as Ravana also made her sit on his lap
2 - She SNIGGERED on Rama's success in war
All this is as per the Ramayana
Book VI : Yuddha Kanda - Book Of War Chapter [Sarga] 122
Furthermore, when Rama boards the Pushpaka Vimana to go back to Ayodhya, he takes Seetha on his lap. Being taken on his lap, Seetha was very embarrassed:
अङ्केनादाय वैदेहीं लज्जमानां यशस्विनीम् |
लक्ष्मणेन सह भ्रात्रा विक्रान्तेन धनुष्मता || ६-१२२-१२
He mounted the aerial car along with Lakshmana, his valiant brother wielding a bow and taking the illustrious Seetha, who was feeling embarrassed, in his lap.
Book III : Aranya Kanda - The Forest Trek Chapter [Sarga] 30
मुदा परमया युक्ता दृष्ट्वा रक्षो गणान् हतान् |
रामम् च एव अव्ययम् दृष्टा तुतोष जनक आत्मजा || ३-३०-४०
Janaka's daughter Seetha on seeing the hordes of demons eliminated, and even on observing her husband is also scatheless, she is all-smiles for him smiling sniggeringly.
Aranya Kanda Section 30
Book III : Aranya Kanda - The Forest Trek Chapter [Sarga] 46
SEETA maiya knew that Ravana was not a Brahmin - and she still went into his arms !
Y ?
Was she love lorn and frustrated ? As per this Chapter - Seeta found Ravana LOVELY LOOKING ! What is Lovely ? Or is it Love ?
इति प्रशस्ता वैदेही रावणेन दुरात्मना - महात्मना- || ३-४६-३२
द्विजाति वेषेण हि तम् दृष्ट्वा रावणम् आगतम् |
सर्वैः अतिथि सत्कारैः पूजयामास मैथिली || ३-४६-३३
32b, 33. duraatmanaa [mahaatmanaa] = by wicked minded one, [by great-souled Ravana]; raavaNena = by Ravana; iti prashastaa = thus, praised; maithilii vaidehii = one from Mithila, Vaidehi; dvijaati veSeNa aagatam = by twice-born [Brahman,] with getup, one who arrived; tam raavaNam dR^iSTvaa = him, at Ravana, on seeing; sarvaiH atithi satkaaraiH = with all, [casual] guest, [affordable] respects; puujayaamaasa = she started to revere.
When the wicked minded Ravana praised her in this way, Vaidehi the princess from Mithila has seen him who has arrived in the getup of Brahman and started to revere him with all the respects affordable to a casual guest. [3-46-32b, 33]
उपानीय आसनम् पूर्वम् पाद्येन अभिनिमंत्र्य च |
अब्रवीत् सिद्धम् इति एव तदा तम् सौम्य दर्शनम् || ३-४६-३४
34. tadaa = then; puurvam aasanam upaaniiya = firstly, seat, on fetching; paadyena abhinimantrya ca = with water, invited, also; saumya darshanam = he who has - gracious, bearing; [bhiksha] siddham iti eva = [food, alms] ready, thus, only; abraviit = said to him.
She firstly fetched a seat him, then invited him with water for feet-wash, and then said to him who was lovelylooking, 'alms are ready.' [3-46-34]
द्विजाति वेषेण समीक्ष्य मैथिली
तम् आगतम् पात्र कुसुंभ धारिणम् |
अशक्यम् उद्द्वेष्टुम् उपाय दर्शनान्
न्यमंत्रयत् ब्राह्मणवत् यथा आगतम् || ३-४६-३५
Maithili (seetha) found it impractical to enclose or tie down that one, who came bearing the brahmins’ saffron clothing with a bowl, and exhibiting trickery. So she judiciously invited that one who came as a brahmin, properly
WAS HANOOOMAN THE BANDAR RAMA'S GAY PARTNER IN JUNGLES WHILE SWINGING ON TREES !
HOW ELSE WOULD BANDAR HANOOMAN KNOW THAT RAMA HAD A SMALL LITTLE PENIS ?
Book V : Sundara Kanda - Book Of Beauty
Chapter [Sarga] 35
18."He has three folds in the skin of his neck and belly. He is depressed at three places (viz. the middle of his soles, the lines on his soles and the nipples). He is undersized at four places (viz. the neck, membran virile, the back and the shanks). He is endowed with three spirals in the hair of his head.
COGITO !
AS PER RAMAYANA -- THE HANOOMAN THE APE WAS GIVEN 16 SEX SLAVES BY BHARAT !
Book VI : Yuddha Kanda - Book Of War
Chapter [Sarga] 125
43-45
"O the gentle one! Are you a divine being or a human being, who have come here out of compassion? To you, who have given this agreeable news to me, I shall give in return, for the pleasant tidings, a hundred thousand cows, a hundred best villages, and for wives, sixteen golden complexioned virgin girls of a good conduct, decked with ear-rings, having beautiful noses and thighs, adorned with all kinds of jewels, with charming countenances as delightful as the moon and born in a noble family."
Y DID BHARAT GIVE 16 SEX SLAVES TO THE APE ?
THE PAWAN PUTTAR BRAHMA CHARI !
dindooohindoo
Proof that "Seeta Is not Seeta Maiya" - just "a fat,cow teated,stupid harlot"
This is a "conversation from the Sundara Kandam" !
There is proof in the Ramayana that Seeta was a fat,stupid Nepali Harlot !
? It will prove that Seeta was a "fat,cow teated,stupid harlot", who "could not see or sense", the divine powers of Monkey Boy Hanooman.She was just a "Simple Nepali Harlot toilet cleaer/dishwasher"/Also,a moot point - is ,Y did "she not want to go back to her limpet limpdick husband Rama" ?
? Could it be that she was "enjoying her sex life and sexual attention",from Ravana ?
Sample 1 - Seeta Maiya "cannot see", that "Hanooman is no ordinary ape"
http://englishvalmikiramayanam.blogspot.in/2013/10/sundara-kandam-36-46.html
? “Hey monkey who is the army-commander in chief of the monkeys, the fact of your desire to carry me through this very long route makes me feel that it is your monkey like conduct.” 37. 29
? “Hey Chief of monkeys, how do you propose to take me from her to the presence of my husband with the frail body of yours?” 37. 30
Sample 2 - Hanooman tells Seeta Maiya"not to talk like a dumb nepali whore chammiya"
http://englishvalmikiramayanam.blogspot.in/2013/10/sundara-kandam-36-46.html
? “I have sufficient strength to carry this city of Lanka along with its mountains, forests , buildings, spires , towers and also its chief.” 37.37
? “So, Hey Vaidehi, make your brain stable, leave out all doubts. Hey lady and make Rama along with Lakshmana devoid of all sorrows.” 37.38
Sample 3 - Finally Randee Seeta Maiya tells Monkey Boy that "she can"t fly - as she has a fear of heights"
http://englishvalmikiramayanam.blogspot.in/2013/10/sundara-kandam-36-46.html
? “Hey chief of monkeys, it is not possible for me to accompany you for I may faint by the great speed by which you go.” 37.43
? “I may perhaps fall down because of trembling induced by fear from your back when you are traveling in the sky far -far above the ocean.” 37. 44
? “I would then perhaps fall and die in the ocean and become good food for beings like whales and crocodiles living in the sea.” 37.45
Sample 4 - All the above is after Ravana has told Randee Seeta, that he will "fuck her - doggy style,in 2 months" (Oooooooh ! That is Y she did not leave !)
http://englishvalmikiramayanam.blogspot.in/2013/10/sundara-kandam-10-25_27.html
After telling the daughter of Videha these words, "he became very angry and further told her",the following:-
? “Hey pretty one, who cannot be adequately described, the remaining period of safety that I have set to you are only two months and so you better climb in my bed to sleep with me.” 22.8
? “If you do not accept me as your husband after two months, my cooks will cut you in to pieces for my breakfast.” 22.9
Let us learn about "Seeta the Dimwit , Fat ,Ugly Nepali Harlot and Dishwasher"
As per the Ramayana, "Seeta was a Dimwit,Fat, Whorish, Lying, Avaricious, Ugly Tramp".
The only person who saw value in her, "was Ravana"
Description of "Seeta the Chammiya", by "Surphanka"
http://www.valmikiramayan.net/aranya/sarga17/aranya_17_frame.htm
aham eva anuruupaa te bhaaryaa ruupeNa pashya maam || 3-17-26
"Unlovely and unshapely is this one, such as she is, this Seetha is unworthy to be your wife,and I am the lone one worthy to be your wife, hence treat me as your wife. [3-17-26]
imaam viruupaam asatiim karaalaam nirNata udariim |anena saha te bhraatraa bhakSayiSyaami maanuSiim || 3-17-27
"Shall I eat up this disfigured, dishonest, diabolical human female with a hallow stomachalong with him, that brother of yours to make you free.
Lakshmana "describes Seeta to Soorphanka"
http://www.valmikiramayan.net/aranya/sarga18/aranya_18_frame.htm
enaam viruupaam asatiim karaalaam nirNata udariim |bhaaryaam vR^iddhaam parityajya tvaam eva eSa bhajiSyati || 3-18-11
"On discarding her who is disfigured, dishonest, diabolically deleterious old wife with a hallow stomach, that Rama will adore you alone. [3-18-11]
Chuthya mulla apply burnol on affected places
"Ayodhya verdict by Supreme Court gives the 2.44acre to Ram mandir"
Y WAS RAMA A LIMPET LIMPDICK COWARD WEASEL
CASE 1 - HE WAS BORN BY HIS LIMPDICK FATHER WHEN DASHRATH WAS 6000 YEARS OLD
Book I : Bala Kanda - The Youthful Majesties
Chapter [Sarga] 20
षष्टिर्वर्षसहस्राणि जातस्य मम कौशिक || १-२०-१०
कृच्छ्रेणोत्पादितश्चायं न रामं नेतुमर्हसि |
10b, 11a. koushika = oh Vishvamitra; jaatasya mama = birthed, for me [from my birth]; SaSTiH varSasahasraaNi = sixty thousand years [passed] ; ayam = this one [Rama]; kR^icChreNa = with tribulations; utpaaditaH cha = is produced given birth, also; raamam netum na arhasi = unapt of you to take Rama with you.
"Sixty thousand years have passed from my birth, oh! Vishvamitra, and this Rama is engendered at this age, that too with tribulations, hence taking Rama with you will be inappropriate of you. [1-20-10b, 11a]
CASE 2 - RAMAS MOMMY WAS NOT "IMPERGNATED BY DASHRATH" ! WHOSE SON WAS RAMA THE LIMPDICK
Book I : Bala Kanda - The Youthful Majesties
Chapter [Sarga] 16
ततस्तु ताः प्राश्य तदुत्तमस्त्रियो
महीपतेरुत्तमपायसं पृथक् |
हुताशनादित्यसमानतेजसोऽ-
चिरेण गर्भान् प्रतिपेदिरे तदा || १-१६-३१
31. mahiipateH tataH uttamastriyaH = those best ladies of king; tat uttamapaayasam = that, best dessert; praashya = on consuming; hutaashanaadityasamaanatejasaH = equalling Fire and Sun in resplendence [queens]; achireNa tadaa garbhaan pratipedire = then very soon they got - conceived.
Then on consuming dessert those best ladies of the king whose resplendence then vied with that Fire and Sun became pregnant after some time. [1-16-31]
PROOF THAT SEETA WAS A NEPALI RANDI
CASE 1 - RAVANA TALKING TO SEETA
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 49
राज्यात् च्युतम् असिद्ध अर्थम् रामम् परिमित आयुषम् || ३-४९-१३
कैः गुणैः अनुरक्ता असि मूढे पण्डित मानिनि |
यः स्त्रिया वचनात् राज्यम् विहाय ससुहृत् जनम् || ३-४९-१४
अस्मिन् व्याल अनुचरिते वने वसति दुर्मतिः |
13b, 14, 15a. muuDhe = oh, unintelligent lady; paNDita maanini = highly intelligent, deem your self; dur matiH = bad, minded [mindless Rama]; yaH striyaa vacanaat = who, by a woman's, word; sa = along with; su hR^it janam = good, hearted, people; raajyam vihaaya = kingdom, on leaving off; vyaala anucarite = predators, moving in [on prowl]; asmin vane vasati = in this, in forest, he who lives - Rama; such a; raajyaat cyutam = from kingdom, fallen [spurned off]; a siddha artham = not, gainful, his purposes; [maanuSaH = being human]; parimita aayuSam = he is with - limited, longevity - short-lived human being; raamam = at Rama; kaiH guNaiH anuraktaa asi = by what, merits [of Rama,] impassioned [for him,] you are.
"Oh, halfwitted lady, you who deem yourself a highly intellectual lady, listen, that mindless Rama who just by a word of a woman forebode kingdom along with all of his amiable people, and lives in this forest where the predators are on the prowl, thus he who is spurned off from kingdom, ungainful are his purposes, and who is even a short-lived human, I wonder by what merits you are impassioned for such a Rama?" Thus Ravana spoke to Seetha. [3-49-13b, 14, 15a]
CASE2 - SEETA THINKS HER BODY IS TO BLAME FOR HER FATE.dindooohindoo
Yuddha Kanda - Book Of War
Chapter [Sarga] 48
स्तनौ च अविरलौ पीनौ मम इमौ मग्न चूचुकौ |
मग्ना च उत्सन्गिनी नाभिह् पार्श्व उरस्कम् च मे चितम् || ६-४८-११
11. maamakau = my; stanau = breasts; aviralau = are close to each other; piinau = fully developed; magna chuuchukau = and have depressed nipples; naabhiH = my navel; magnaa = is deeply; utsedhinii = indented; me = my; paarshvoraskamcha = flanks and bossom; chitam = are well-formed.
"My breasts are close to each other, fully developed and have depressed nipples. My navel is deeply idented. My flanks and bossom are well-formed."
What was life in the days of Rama the Limpdick ?
It was aine,venison,massage girls and orgiees,as per the Ramayana.dindooohindoo
Book II : Ayodhya Kanda - Book Of Ayodhya
Chapter 52
सुराघटसहस्रेण मांसभूतोदनेन च |
यक्ष्ये त्वाम् प्रयता देवि पुरीम् पुनरुपागता || २-५२-८९
Verse 89.
"Oh, goddess! After reaching back the city of Ayodhya, I shall worship you with thousand pots of spirituous liquor and jellied meat with cooked rice well prepared for the solemn rite."
Book II : Ayodhya Kanda - Book Of Ayodhya
Chapter 91
अन्याः स्रवन्तु मैरेयम् सुराम् अन्याः सुनिष्ठिताम् |
अपराः च उदकम् शीतम् इक्षु काण्ड रस उपमम् || २-९१-१५
Verse 15.
"Let some rivers flow with Maireya ( a kind of wine made from date palms etc) some others flow with highly refined spirituous liquor and some others flow with cool water with a taste of sugarcane."
सुराम् सुरापाः पिबत पायसम् च बुभुक्षिताः || २-९१-५२
मांसनि च सुमेध्यानि भक्ष्यन्ताम् यावद् इग्च्छथ || २-९१-५३
Verse 52; 53.
"O, wine-bibbers! Drink the wine, however much you desire! O troops stricken with hunger! Let milk thickened iwth rice and the meats which are very much fresh, be eaten (as you will)"
उत्साद्य स्नापयन्ति स्म नदी तीरेषु वल्गुषु |
अप्य् एकम् एकम् पुरुषम् प्रमदाः सत्प च अष्ट च || २-९१-५४
Verse 54.
Seven or eight young women bathed every single man on the beautiful river-banks, after massaging their body with oil.
सम्वहन्त्यः समापेतुर् नार्यो रुचिर लोचनाः |
परिमृज्य तथा न्यायम् पाययन्ति वर अन्गनाः || २-९१-५५
Verse 55.
Women with charming eyes came running and shampooed their limbs. Lovely women likewise wiped off the moisture on their body with towels and gave them beverages to drink, mutually sharing them among each other.
Book II : Ayodhya Kanda - Book Of Ayodhya
Chapter 96
तां तथा दर्शयित्वा तु मैथिलीं गिरिनिम्नगाम् |
निषसाद गिरिप्रस्थे सीतां मांसेन चन्दयन् || २-९६-१
Vere 1.
Having shown Mandakini River in that manner to Seetha, the daughter of Mithila, Rama set on the hill-side in order to gratify her appetite with a piece of flesh.
इदं मेध्यमिदं स्वादु निष्टप्तमिदमग्निना |
एवमास्ते स धर्मात्मा सीतया सह राघवः || २-९६-२
Verse 2.
Rama, whose mind was devoted to righteousness stayed there with Seetha, saying; "This meat is fresh, this is savoury and roasted in the fire."
Book II : Ayodhya Kanda - Book Of Ayodhya
Chapter 56
ऐणेयम् मांसम् आहृत्य शालाम् यक्ष्यामहे वयम् |
कर्त्व्यम् वास्तुशमनम् सौमित्रे चिरजीवभिः || २-५६-२२
Verse 22.
"Oh, Lakshmana! Bring the meat of an antelope. We shall perform a purifactory ceremony while entering the house. Which is to be done by those who wish to live long."
मृगम् हत्वाऽऽनय क्षिप्रम् लक्ष्मणेह शुभेक्षण
कर्तव्यः शास्त्रदृष्टो हि विधिर्दर्ममनुस्मर || २-५६-२३
Verse 23.
"Oh, large-eyed Lakshmana! Killing the antelope quickly, bring it here. The prescribed rite according to scriptural point of view indeed is to be performed. Keep in mind the sacred obligation."
How was Kaushalya the mother of Rama,whose father is unknown,treated by her husband ?
It reflects the state of the hindooo woman from time immemorial.She says that her husband treated her worse than all his wives and their servants ! She also says that Rama gave her no joy or happiness or satisfaction.dindooohindoo
Book II : Ayodhya Kanda - Book Of Ayodhya
Chapter 20
न द्ऱ्ष्ट पूर्वम् कल्याणम् सुखम् वा पति पौरुषे |
अपि पुत्रे विपश्येयम् इति राम आस्थितम् मया || २-२०-३८
Verse 38.
"Oh, Rama! I have not seen any happiness or prosperity earlier, while my husband is in power. I believed that I could see them at last when my son comes to power."
सा बहूनि अमनोज्ञानि वाक्यानि ह्ऱ्दयच्चिदाम् |
अहम् श्रोष्ये सपत्नीनाम् अवराणाम् वरा सती || २-२०-३९
Verse 39.
"I have to hear so many disagreeable words from my fellow-wives who are inferior to me and who pierce my heart with their words though I am a better and virtuous wife among them."
अत्यन्तनिगृहीतास्मि भर्तुर्नित्य्मतन्त्रिता |
परिवारेण कैकेय्या समा वाप्यथवाऽवरा || २-२०-४२
Verse 42.
"My husband always held me down, without giving me any independence and treat me equal to or even lower than the servants of Kaikeyi"
यदि पुत्र न जायेथा मम शोकाय राघव |
न स्म दुह्खम् अतः भूयः पश्येयम् अहम् अप्रजा || २-२०-३६
Verse 36.
"Oh, Rama! I would not have felt this much grief if I were childless .You are born only to produce sorrow to me."
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