Thursday, 22 March 2018

Did Ram have sex with Sita?

My Answer:
When I searched up Ramayana (Hindu epic), this is the first question that came up. Seeing some people verbally abuse/insult the OP, I thought that the question read “Did Ravana have sex with Sita”, considering that from my experience, most Hindus that write answers on Quora questions (regarding the epics and Hinduism) are thoroughly patriarchal, and borderline misogynistic... Only later when I read the question more carefully did I realize that the question actually read “Did Rama have sex with Sita”.
And yet this much outrage from many Hindus here…
Are people so ashamed of sex that even they find it uncomfortable talking about sex even between members of a legally wed couple? It seems quite ridiculous. I think this question may have been genuine, because many Hindus (who consider books 1 and 7 of the Ramayana as interpolated) like to propagate that Rama and Seetha never had sex… and those that believe books 1 and 7 were part of the original Valmiki Ramayana, like to say that Rama and Seetha only had sex one time, that is, the sex that led to Luva and Kusha…
It is quite disappointing that people now like to strip all the sex out of Rama and Seetha’s lives, and worship their love as being platonic, even though Valmiki describes sex between the two as being a vital part of their relationship…
Anyways, I will provide some verses describing the sex between Rama and Seetha. Although I consider only books 2–6 as part of the original Valmiki Ramayana, I will use all 7 books in my analysis, as many Hindus consider all 7 books a part of Valmiki’s original Ramayana.
The first time we are introduced to the sexual life between Rama and Seetha is their extended honeymoon, right after their marriage. Valmiki dedicates a couple of verses, immediately after an 11 year old Seetha first enters Ayodhya, having married the 16 year old Rama, to describe the conjugal life between the two[1]:
रामस्तु सीतया सार्धं विजहार बहूनृतून् ।
मनस्स्वी तद्गतस्तस्याः नित्यं हृदि समर्पित:।।1.77.28।।
With his heart fixed on Sita to whom he was always devoted, the wise Rama went about enjoying with her for many seasons.
प्रिया तु सीता रामस्य दारा: पितृकृता इति।
गुणाद्रूपगुणाच्चापि प्रीतिर्भूयोऽभ्यवर्धत।।1.77.29।।
Chosen by his father, Sita became Rama's beloved wife. Due to her virtue and beauty, his affection for her grew further.
तस्याश्च भर्ता द्विगुणं हृदये परिवर्तते।
अन्तर्जातमपि व्यक्तमाख्याति हृदयं हृदा।।1.77.30।।
For Sita her husband was doubly dear. They were clearly communicating through each other's heart every thought generated in the mind.
तस्य भूयो विशेषेण मैथिली जनकात्मजा।
देवताभि स्समा रूपे सीता श्रीरिव रूपिणी।।1.77.31।।
Sita was an embodiment of Lakshmi (goddess of wealth). In beauty she was like a goddess. Born in the city of Mithila as daughter to Janaka, she was always especially dear to him.
तया स राजर्षिसुतोऽभिरामया
समेयिवानुत्तमराजकन्यया।
अतीव राम श्शुशुभेऽभिरामया।
विभु श्श्रिया विष्णुरिवामरेश्वर:।।1.77.32।।
Rama, son of Rajarshi Dasaratha, united with the most charming princess, shone like Visnu, Lord of the gods in the company of Lakshmi.
In the last verse, the word अभिरामया is used as an epithet for Seetha, and is translated as “most charming” by the translator. Its stem, रामया, generally means “enjoyable”, and may have a sexual connotation. Other versions of the Valmiki Ramayana use the word “अभिकामया”, instead of “अभिरामया”, which explicitly means “libidinous”. Such an epithet for Seetha implies that when Rama united with such a Seetha, the union was sexual in nature. Such a honeymoon, as shown in the above verses, extended for many seasons.
Hence, Valimiki starts off the conjugal life of Rama and Seetha by emphasizing the sexual aspect of their relationship…
The next major interaction between Rama and Seetha, that we get to see, is their debate on whether Rama should take Seetha along with him to exile. Rama adamantly refuses to take Seetha with him to exile, and this really ticks Seetha off. Seetha then, filled with love for Rama, finds her pride taking a blow at this rejection by Rama. This she cannot tolerate, and in extreme frustration, abuses his manliness (Critical Edition, Ayodhya Kanda Section 27, translation by Bibek Debroy):
Greatly agitated, Sita reproached the broadchested Raghava in words full of love and pride. ‘What will my father, the lord of Videha and Mithila think of himself? O Rama! He has obtained a son-in-law who is a woman in the guise of a man. In their ignorance, the people utter a falsehood about Rama’s strength scorching like the rays of the sun. There is no great energy in you.
Seetha then mellows down on her abuse, asks Rama why he is abandoning her, and then attempts to force her devotion to Rama onto him. She then starts weeping greatly and loudly, and embraces Rama (Critical Edition, Ayodhya Kanda Section 27, translation by Bibek Debroy):
In this way, tormented, she lamented piteously in many ways. She embraced her husband and wept loudly. She was like a female elephant, pierced with the poisoned arrows of many words. Like a piece of kindling emitting a fire, she released tears that had been held back for a long time. As a result of her torment, tears flowed from her eyes. They were like crystal, like drops of water on lotuses.
Her excessive lamentation and the way she “wept loudly”, as if exaggerating to get a message across (to Rama), seems to allude towards her pretense directed towards evoking sympathy towards her in Rama. Her embrace towards Rama was directed at intensifying his kama for her, and thereby preventing such a Rama from leaving her. The effect of these tears and embrace can be seen in the way Valmiki fantasizes these tears to be “like crystal, like drops of water on lotuses”. Needless to say, such tears and embrace had an effect on Rama, and he readily agreed to take Seetha to exile (Critical Edition, Ayodhya Kanda Section 27, translation by Bibek Debroy):
In her misery, she seemed to be unconscious. Rama embraced her in his arms. Comforting her, he spoke these words. ‘O queen! When you are in grief, even heaven does not appeal to me. Like Svayambhu, I do not have the slightest fear from any direction. O one with the beautiful face! I am capable of protecting you. However, without knowing all your intentions, I would not have liked to take you to the forest, to dwell there. O Maithilee! You have been created for the purpose of living in the forest with me. You are like my own deeds and I am incapable of abandoning you. O one with thighs like an elephant’s trunk. In ancient times, virtuous ones observed dharma. You will follow me today, like Suvarchala follows Surya. O one with excellent hips! Being obedient to the father and the mother is dharma. Therefore, transgressing their command, I am not interested in remaining alive. Established in the path of truth and dharma, my father has commanded me. I wish to act accordingly. That is eternal dharma. O timid one! Follow me. Be the one with whom I follow dharma. Give jewels to brahmanas and food to mendicants. Grant them assurance. But be quick and do not delay.’ Knowing that her husband was favourably inclined to the idea of her going, the queen was delighted. She quickly made arrangements for the donations. She was completely delighted in her mind. Hearing what her husband had said, the illustrious and beautiful lady made arrangements for giving away riches and jewels. The spirited one was one who upheld dharma.
Pay close attention to the text. Seetha’s lamentations intensified Rama’s karunabhava and as a result he felt that such a misery-struck woman was in an unconscious state. Needless to say, this also amplified his kama for Seetha, and as a result, he embraced her, and instantly agreed to take her to exile. Note the epithets used by Rama, when he agreed to take Seetha to exile:
“O one with the beautiful face”
“O one with thighs like an elephant’s trunk.”
“O one with excellent hips!”
Such epithets allude that it was sexual desire, or rather the assurance that he will be able to have sex with Seetha in exile, that led Rama to agree to take Seetha to exile! It therefore goes without saying that they would have had sex during the exile period. Although we are not presented with a direct narrative of the intimate moments between Rama and Seetha, the various alternative narratives do allow us to reconstruct their sexual life, to a great extent…
In Sundara Kanda, when Hanumana meets Seetha, he asks her to give him a sign/token that he can convey to Rama, so that Rama is assured that he (Hanumana) had met Seetha. Hearing this, Seetha proceeds to share, as a sign/token, one of their intimate moments, with Rama, when they resided on the Chitrakuta Mountain (Critical Edition, Sundara Kanda Section 36, translation by Bibek Debroy):
Sita, who was like the daughter of a god, gently spoke the following words, with the syllables punctuated by tears. ‘As the best sign, tell my beloved the following. “There is a spot at the foot of Mount Chitrakuta, towards the northeast. Ascetics reside in hermitages there. There is plenty of roots, fruits and water. Mandakinee is not very far from that sacred hermitage. The clumps of groves there are full of many kinds of fragrant flowers. While we were strolling, we became wet and I lay down on your lap. After some time, Bharata’s elder brother lay down on my lap. A crow desired flesh and pecked me with its beak. At this, I picked up a stone and restrained the crow. But the crow hid itself and continued to peck at me. The crow did not refrain from its desire to obtain flesh. When I was angry at the bird, my garment was dislodged and I sought to tighten the string. You saw me in that state. You laughed at me and I was both angry and ashamed. Suffering from the crow that was seeking food, I sought refuge with you. Exhausted, I sat down and again clung to you. I was both angry and happy and was comforted by you. My face and eyes were full of tears and you gently wiped them away. O lord! Enraged by the crow, I was then seen by you. Sighing like a virulent serpent, he spoke these words. ‘O one with thighs like an elephant’s trunk! Who has pierced you between the breasts? Who has shown this anger towards a five-hooded serpent and played in this way?’ He looked around and saw the crow. Its sharp talons bore traces of blood and it was stationed there, facing my direction. ‘Is this crow, supreme among birds, Shakra’s son? It is roaming around on earth and seems to possess a speed like that of the wind.’
After this, the mighty-armed one’s eyes whirled around in rage. The supreme among intelligent ones made up his mind about the cruel crow. He picked up a blade of grass and invoked it with brahmastra. It blazed like the fire of destruction and he hurled the flaming blade in the bird’s direction. He hurled the blazing blade of grass towards the crow. Followed by it, the crow adopted many different modes of flight. Wishing to save itself, it roamed around all the worlds. It was abandoned by its father and by all the gods and the maharshis. Having circled the worlds, it came and sought refuge with you. It fell down on the ground and sought refuge with the one who grants refuge. Though it deserved to be killed, Kakutstha protected it because of his compassion. Having not been able to find peace anywhere in the worlds, it had come to you as refuge. It had returned, tired and distressed. He told it, ‘It is impossible for brahmastra to fail. What should be done?’ It replied, ‘Let it destroy my right eye.’ It bowed down before Rama and King Dasharatha. Having been released by the brave one, it returned to its own abode. O lord of the earth!
We see yet another intimate moment, when, in the Dandaka Forest, Seetha congratulates Rama for killing Khara, Dushana, Trishira, and their army of 14 000 powerful Rakshasas. In the presence of a multitude of Rshis, including the powerful Rshi Agastya, Seetha runs up to her husband and, full of joy, embraces him[2]:
तं दृष्ट्वा शत्रुहन्तारं महर्षीणां सुखावहम्।
बभूव हृष्टा वैदेही भर्तारं परिषस्वजे।।3.30.39।।
On seeing Rama killing the enemies of the great sages for their happiness Sita felt glad and embraced her husband.
मुदा परमया युक्ता दृष्ट्वा रक्षोगणान्हतान्।
रामं चैवाव्यथं दृष्ट्वा तुतोष जनकात्मजा।।3.30.40।।
Sita, daughter of Janaka, was happy to see the demons killed by Rama who himself was unhurt.
Ironically, when Seetha was being kidnapped, Valmiki leaves a cue that allows the reader to gain some further insight on the sexual life of Rama and Seetha.
[For those that are already uncomfortable with this much sexuality, I would say this is the time to leave this post, as such folks may find the next few paragraphs even more uncomfortable… This is just a warning…]
To explain this, I will be quoting an excerpt from an earlier blog post of mine[3].
[QUOTE]
Ravana then took Seetha into the skies (presumably in another chariot). As he was doing so, Seetha cried out to Rama and Lakshmana to once more inform them of her kidnap, so that they would eventually attack Lanka and fulfill the political plan of Seetha et al...:
स तु तां राम रामेति रुदन्तीं लक्ष्मणेति च।
जगामादाय चाकाशं रावणो राक्षसाधिपः।।3.52.13।।
While Sita was crying, 'O Rama, O Lakshmana', Ravana, lord of the demons, carried her back into the sky.
Aranya Kanda Section 52
Seetha's yellow skin color, along with her yellow colored garment, and gold ornaments made her shine like lightning. Then, Ravana took Seetha and tossed off her yellow colored garment, (this is the single garment that wrapped around her lower body and was thrown down her shoulder to form the uttariya - refer to image shown above in post if there is any confusion about this dressing style), thereby making her naked.
Some of this garment fell on Ravana's body, causing him to shine like a mountain (this is a reference to Ravana's body) with fire burning around it (this is a reference to Seetha's yellow garment):
तप्ताभरणजुष्टाङ्गी पीतकौशेयवासिनी।
रराजराजपुत्री तुविद्युत्सौदामिनी यथा।।3.52.14।।
Sita who had put on pure gold ornaments on her body and who was clad in yellow silk shone like lightning.
उद्धूतेन च वस्त्रेण तस्याः पीतेन रावणः।
अधिकं परिबभ्राज गिरिर्दीप्त इवाग्निना।।3.52.15।।
When her yellow silk cloth is tossed onto Ravana, he shone excessively, like a mountain shining with fire burning around.
Aranya Kanda Section 52
Due to Ravana’s close proximity with Seetha’s body, and the colliding of the two bodies during the sexual act, the red lotus flowers that Seetha was wearing had slipped off her person, and scattered onto Ravana’s body. The overall effect of Seetha's yellow garment and petals falling on Ravana's body was that he started to look like a coppercoloured cloud (his natural black skin color + the red lotus petals) illuminated by the evening Sun (the yellow garment) in the sky:
तस्याः परमकल्याण्यास्ताम्राणि सुरभीणि च।
पद्मपत्राणि वैदेह्या अभ्यकीर्यन्त रावणम्।।3.52.16।।
The red lotus petals worn by the most auspicious Sita, princess of Videha, were scattered onto Ravana.
तस्याः कौशेयमुद्धूतमाकाशे कनकप्रभम्।
बभौ चादित्यरागेण ताम्रमभ्रमिवातपे।।3.52.17।।
As the goldencoloured garment worn by Sita was tossed, it looked like a coppercoloured cloud illumined by the evening Sun in the sky.
Aranya Kanda Section 52
[Note: There are two possible interpretations of verses 3.52.14-17. The first interpretation is that Seetha's clothes were tossed around by the wind, and it then fell on Ravana's body, along with the red lotus petals she was wearing. The second interpretation is that Ravana tossed Seetha's clothes, and the colliding of his body with her body (during sexual intercourse), caused Seetha's red lotus petals to scatter on Ravana's body. I find the second explanation more convincing because if wind was what was tossing Seetha's garments around, it should have also tossed Ravana's garments around. However, there is no mention of the displacement of Ravana's garments.]
After Ravana removed Seetha's garments and made her naked, she entered his lap in sexual intercourse (रावणाङ्कगम्). The detail given in the verses suggest this was oral sex:
तस्यास्तत्सुनसं वक्त्रमाकाशे रावणाङ्कगम्।
न रराज विना रामं विनालमिव पङ्कजम्।।3.52.18।।
Sita's face with her beautiful nose which entered Ravana's lap in sexual and not Rama's, shone no more like a lotus without its stalk.
बभूव जलदं नीलं भित्त्वा चन्द्र इवोदितः।
सुललाटं सुकेशान्तं पद्मगर्भाभमव्रणम्।।3.52.19।।
शुक्लैस्सुविमलैर्दन्तै प्रभावद्भिरलङ्कृतम्।
तस्यास्तद्विमलं वक्त्रमाकाशे रावणाङ्कगम्।।3.52.20।।
रुदितं व्यपमृष्टास्रं चन्द्रवत्प्रियदर्शनम्।
सुनासं चारुताम्रोष्ठमाकाशे हाटकप्रभम्।।3.52.21।।
Sita's face looked beautiful with her smooth forehead, shining hair and spotless complexion like the inside of a lotus, with clean, white, shining teeth, a nice nose and lovely red lips. She was continuously weeping and wiping her tears. Her face which was pleasing like the Moon, that had entered the lap of Ravana in sexual intercourse, appeared as though the Moon was rising through dark clouds.
राक्षसेन समाधूतं तस्यास्तद्वदनं शुभम्।
शुशुभे न विना रामंदिवा चन्द्र इवोदितः।।3.52.22।।
Shaken up by the demon and deprived of Rama's company, Sita's beautiful face looked like the Moon during daytime without any glow.
Aranya Kanda Section 52
Please take note of how, in verse 3.52.18, Valmiki says that Seetha's face, with her nose, entered Ravana's lap in sexual intercourse. This form of sexual intercourse that was described clearly resembles what we would call oral sex. That verse, as well as verse 3.52.22, also mention that her face no longer shone now that it entered Ravana's lap in sexual intercourse instead of Rama's. This suggests that Seetha would engage in oral sex quite often with Rama, and Valmiki did not like the change in the sexual partner from Rama to Ravana. My interpretation of Seetha's face entering Ravana's lap in sexual intercourse as oral sex is further supported by verse 3.52.19-22. In those verses, Valmiki places emphasis on Seetha's face, or to be more specifice, on her "clean, white, shining teeth", and "lovely red lips". The emphasis on the teeth and lips suggest their role in the action Seetha was performing at that moment. Furthermore, for such a detailed description of the teeth and lips, Seetha's mouth ought to have been open (in the act she was performing). All of this applies to oral sex. In addition, the comparison of the act to the Moon (Seetha) rising through the dark clouds (Ravana) is an appropriate description of how oral sex occurs - if you think about it (I don't want to expand any more on that point, but I think the sensible person would understand what I am trying to say with that comparison...).
Also take note of how verse 3.52.22 mentions that Seetha was "shaken up by the demon (Ravana)". This supports my aforementioned interpretation of verses 3.53.14-17, where I said that Seetha's yellow garment was tossed onto Ravana due to Ravana's actions, instead of the force of the wind. He had shaken Seetha, thereby tossing her yellow garment off, onto himself.
[UNQUOTE]
That being said, it should be quite evident that Rama and Seetha engaged in oral sex when they were living in their 14 year exile period, if not prior to that period (i.e. when living in the royal palace, in Ayodhya). The fact that the two engaged in sex can be seen in Rama’s initial lamentations right when he found out that Seetha was not in her hermitage (when she was abducted by Ravana). Rama starts sexualizing the nature, all around him, by comparing its various aspects to Seetha’s body parts (Critical Edition, Aranya Kanda Section 58, translation by Bibek Debroy):
He carefully searched everywhere in the forest for his beloved. The prosperous one’s eyes were red with grief and he seemed to be mad. He rushed from tree to tree, amidst the mountains and male and female rivers. Rama lamented and he was submerged in a grief that was like an ocean full of mud. ‘O kadamba tree! Have you seen my beloved, the one who loved you? She is the one with the beautiful face. O kadamba! If you know about Sita, tell me. O bilva tree! She is attired in ochre silken garments and she is as gentle as your leaves. Her breasts are like bilva fruit. Tell me if you have seen her. O arjuna tree! My beloved loved the arjuna tree. Tell me if you know whether Janaka’s slender daughter is alive or dead. O kakubha tree! This tree has creepers and foliage and is full of flowers. Her thighs are like the kakubha. It is evident that it knows about Maithilee. O tilaka tree! You are the best among trees, and bees sing around you. She loved you. It is evident that the tilaka knows about her. O ashoka tree! You are the one who dispels sorrow and my senses are overcome by sorrow. Quickly show me my beloved and make your name come true. O tala tree! Her breasts are like ripe palm fruit. If you have any compassion towards me, tell me about the beautiful one. O jambu tree! Her complexion is like molten gold. If you have seen my beloved Sita, do not hesitate. Tell me. O deer! Maithilee’s eyes are like those of a fawn. Do you know about her? The beautiful one’s glances are like those of a deer. Is she with the female deer? O elephant! O supreme among elephants! Her thighs are like an elephant’s nose. I think you know about her. Tell me. O tiger! Her face is like the full moon.
Such lamentation by Rama, where he sexualizes even nature to fantasize about his beautiful wife Seetha, suggests that the impact of Seetha’s absence/abduction on his sexual life was at the forefront of his mind. Such thoughts would only arise if Rama was having sex with Seetha quite often, prior to her abduction. This can further be seen in Hanumana’s speech to Seetha, when he meets her in Sundara Kanda. He tells Seetha the following[4][5]:
नैव दंशान्न मशकान्न कीटान्न सरीसृपान्।
राघवोऽपनयेद्गात्रात्त्वद्गतेनान्तरात्मना।।5.36.42।।
"Since you left, Rama has been always thinking sincerely of you, no longer drives away flies or mosquitoes nor insects or serpents from his body (his mind entirely fixed on you).
नित्यं ध्यानपरो रामो नित्यं शोकपरायणः।
नान्यच्चिन्तयते किञ्चित्स तु कामवशं गतः।।5.36.43।।
"Rama is always lost in thought. He is totally given to grief. Absorbed in (erotic) love for you, he thinks of none else.
स तु मर्मणि घोरेण ताडितो मन्मथेषुणा।
न शर्म लभते रामस्सिंहार्धित इव द्विपः।।5.39.51।।
"Rama is tormented by the dreadful arrows of Manmatha (god of amorous love) pierced into vitals, like an elephant hit by a lion. He has no happiness in life.
The above verses, spoken by Hanumana, suggest that Rama was tormented by sexual passion since Seetha’s absence, as he had nobody else to engage in sex with. Such speech is corroborated by Rama's lamentations for Seetha, at the beginning of Yuddha Kanda. These lamentations reek of a man tormented by sexual passion and longing to have sex with his wife (Critical Edition, Yudda Kanda Section 5, translation by Bibek Debroy):
Night and day, the fire of desire is consuming my body. It is acting as kindling to the great flames of my thoughts. O Soumitri! Without you, I will immerse myself in the ocean and sleep. When I sleep in this way, perhaps the water will somehow quench my blazing desire. Burnt by this desire, I am capable of remaining alive only because I and the one with the beautiful thighs are located on the same earth. A paddy field without water survives by imbibing water from an adjacent paddy field that is full of water. In that way, I am alive by being sprinkled, having heard that she is alive. When will I defeat the enemies and see the beautiful-hipped and lotus-eyed Sita, extensive in her prosperity? Her beautiful lips are like the bimba fruit. Her face is like a lotus. When will she raise it slightly and I drink from it, like a diseased person drinking medicine? Her thick breasts are close together, they are like palm fruit. They are delightful. When will they tremble and press against me?
Such speech, earlier by Hanumana, and now by Rama himself, where he (Rama) is tormented by sexual passion and pining for sexual union with Seetha, shows the reader that prior to the abduction of Seetha, Rama was having sex quite often with her. Had this not been the case, Rama would not have been tormented by sexual passion in her absence… just as one who rarely drinks alcohol would not feel tormented when he is barred (by his parents/spouse/friends) from consuming further alcohol…
In conclusion, sex was an important part of Rama and Seetha’s marital life. as well as a major factor in shaping out the events of the epic. For those that still want to know more about the sexual life of Rama and Seetha… I would advise you to read this research paper:
The author argues, in her paper, that in Valmiki Ramayana, there is a theme of Rama and Seetha enacting erotic desire through sexual union with one another, to fulfill the dharma required to attain moksha…
Footnotes

10 comments:

  1. I always get a stiffy when I read your description in various articles about how Ravan traveled with Sita to Lanka. When will I actually visualize this event as it happened?

    I have a beautiful image of Goddess Sita in my mind, I'd love to share that, but I cannot, because I will then betray my Guru.

    Very very nice article.

    ReplyDelete
  2. Was Dasaratha an adulteress?
    #2 Did Dashrath make Ayodhya poor?
    #3 Balmiki Ramayana's Dasarath was virtuous ?
    https://youtu.be/nWwTZe_wDeA

    ReplyDelete
    Replies
    1. Welcome to this blog, nuki34. The answers to your questions (in my opinion) are as follows:

      1. Yes... Dasharatha had concubines in addition to wives, so he did not restrict himself to sex with his wives. Adultery on the part of the husbands was never really a big deal. Hindu scriptures deal with trying to prevent wives from committing adultery...

      2. No... Ayodhya was prosperous under Dasharatha's rule. Dasharatha was addressed as a knower of dharma and artha at the beginning of Ayodhya Kanda. What he was lacking was a knowledge in kama, and it was this weakness of his that Kayekai exploited.

      3. Yes, I would say he was virtuous. He was a nice person overall. Even after killing Shravan Kumar accidentally, he went to his blind parents' house to apologize to them, even if it meant having to bear their wrath. Excessive kama towards Kayekai was his only major flaw. It not only led him to exile Rama, but under the influence of Kayekai, he had mistreated Kaushalya and always belittled her, essentially treating her like a servant.

      Delete
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