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
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].
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.
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।
"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…


  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.

  2. Was Dasaratha an adulteress?
    #2 Did Dashrath make Ayodhya poor?
    #3 Balmiki Ramayana's Dasarath was virtuous ?

    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.

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    Kindly read my blogspot and this blogspot is a big slap to the shit you have written on Devi Sita.

    Now I will give you an answer which will prove that whatever you have written here is shit.

    1. If Sita willingly had sex with Ravana, why did the fire not burn her during Agnipariksha?

    2. If Sita willingly had sex with Ravana, why did the earth open up proving her chastity?

    3. Now in Valmiki Ramayana itself it has been proven that Ravana raped an apsara because of which Brahma cursed him that if he ever raped a lady, his head would burst instantly. Now if there was a sexual relationship between Ravana and Sita then it should have been a rape and since Ravana's head did not burst there was no rape and since the purity of Sita is proven in the Agnipariksha and the incident of the earth opening up, there was also no chance that Sita willingly got physical with him.

    4. If Sita was physical with him then why did he keep her in the Ashok Vatika? Why not in his palace.

    So to conclude, whatever you have written is bogus shit. You are a nayionat threat to Indian culture.

    1. I don't want to waste too much of my time replying in a detailed manner to your comment, but briefly -

      Why do you assume that Sita walked through a fire as her Agnipariksha? If I were to say - the IIT entrance examination is walking through fire, does it mean that I have to walk through fire as part of the exam?

      Do you have proof that Sita was not living in Ravan's harem? She was only spotted in the Ashok garden when Hanuman met her after the war and towards the beginning when Ravan ordered her to be placed in the Ashok garden right after bringing her to Lanka. Plus, do you have proof that Ashok garden was not part of Ravan's haram? What do you think - Ravan's women were forced to live in concrete indoors without having an attached garden for fun and play?

    2. The Yudha Kanda of Ramayan proves that she did perform the Agnipariksha. And yes don't forget that Sita and Ram are incarnations of Lakshmi and Vishnu. You seriously think that Devi Lakshmi can sleep with any here and there person?

      Jay and Vijay were gatekeepers of Vaikuthlok who were cursed to be born on earth. They had 2 options. First to have 5 births as their devotees. Next to have 3 births as their enemies. They chose the latter because they didn't want separation from their Lord. In the first birth they were born as Hiranyaksha and Hiranyakashipu. In the next birth as Ravana and Kumbhakarana. Lastly as Shishupal and Dantavakra.

      Now Ravana in his astitva is a bhakt of Vishnu though in his mortal birth he doesn't know it. But Vishnu and Lakshmi know it. Jay & Vijay treat Vishnu & Lakshmi as their parents. Now you seriously think that Devi Lakshmi will cheat Vishnu for his devotee who sees her as a mother though in this birth he isn't able to realise it.

      Sita knows that she is Lakshmi. When Ravana tries to lure her with wealth and boasts about it, she says "I'm Lakshmi and you are trying to lure me with wealth. Oh I'm sorry for you".

    3. Devi Lakshmi always loved Vishnu. Ravana was reborn as Shishupal. If Sita willingly had sex with Ravana then in the next birth Rukmini should have willingly married Shishupal. You are trying to say Sita was sexually attracted towards Ravana. Why did Sita and Rukmini pray to Parvati to have Ram and Krishna as their husbands? Do you doubt that Luv and Kush are the children of Ram? If Sita was sexually attracted towards Ravana then she would never have prayed to Parvati to have Ram as her husband.

    4. Even in the Mahabharata I someone told that Markandeya was telling Yudhisthira that one of the demoness guards in Ashok Vatika was saying that Sita is safe as he is cursed that if he raped a lady, he would die instantly. The Atanya Kanda proves that Sita was not happy when she was abducted. So there is no chance of a sexual intercourse whether she liked it or not.

    5. Now if Sita willingly got physical with Ravana, then he would have understood that she is enjoying it and pretending that she isn't enjoying it as his head didn't burst. If she was willingly Physical with Ravana, he would have married her as soon as he entered Lanka because he realised that Sita too loves him. Why did he keep her in Ashok Vatika for an year?

    6. Aditi - your last 4 comments come off as very frustrated and confused. You seem alarmed by what is written on this blog and cannot accept the facts written in Valmiki Ramayan.

      I too have heard about Ram-Sita-Ravan being Vishnu-Lakshmi-Vijay. I believe it. I too am of the opinion that Sita was always faithful to Ram. But, the institution of marriage and moral values of today are much too restricted than in the Vedic times. I don't have time to discuss and compare moral values.

      Milin has discussed in other blog articles about the falsity of Ravan's curse (head will burst if rapes a woman). It has also been discussed on this blog and clearly written in the Valmiki Ramayan about what happened during the kidnapping of Sita by Ravan.

      So, it is up to you if you want to remain closed minded and keep drinking kool aid as served by stupid and scared orthodox Indians.

      Have a nice day.

    7. But in the Valmiki Ramayana it was clearly written that Ravana said that he raped a lady and Brahma cursed him because of that. It's in the Yudha Kand.

    8. Aditi,

      Here are my responses to the four points you raised...

      1. The Agnipariksha was not a literal entering of fire. Agni was symbolized by Lakshmana. Rama asked Sita to marry Lakshmana, when he abandoned her. So, she followed his wishes, and asked Lakshmana to oblige. As part of the marriage ritual, she sat on his lap, thus signifying that she had entered (the protection of) this Agni (i.e. Lakshmana). A wife is usually depicted as being seated on her husband's lap (think back to Duryodhana asking Draupadi to sit on his lap), and this sitting on the husband's lap has a ritual significance in terms of legitimization of the husband-wife bond, if you will. I have explained the Agnipariksha in this post:

      2. That is an Uttara Kanda story. As researchers like M.R. Yardi have shown, Uttara Kanda is a later addition to the epic. So this point that you have raised is irrelevant as it was not a part of the original epic.

      3. You are talking about the rape of Punjikisthala. That reference in Yuddha Kanda has been excised in the Critical edition. Furthermore, I have debunked that claim through an analysis of Yuddha Kanda Sections 12-14, in the following post:

      Also have a look at this:

      Those two posts have addressed all the claims of Ravana raping Punjikisthala, Rambha, Vedavati, etc... I have penned a detailed post, talking about Sita's behavior during the kidnap (when Ravana had sex with her). I don't pen these posts for my own enjoyment. I do it so that people read them and share their honest opinions. Plz read this entire post before jumping to any conclusion:

      4. Sita was adamant that she would not marry Ravana (atleast that is what she said initially, when Ravana took her to Lanka). So, Ravana sent her to the Ashoka Grove, the natural beauty of which, he thought, would lighten up her mood and force her to reconsider her decision. The Ashoka Grove was an extension of Ravana's harem, being only a boundary wall across the palace.

      National threat? Since when is Hindutva = India? Lol.

    9. The Jaya and Vijaya story is a later Puranic story, and hence can be dismissed. It was, in all likeliness, an attempt by later poets to appropriate and misrepresent Ravana and his just cause, and further deify Vishnu. As far as Vishnu is concerned, Ravana had marks/wounds from Vishnu's chakra on his chest (described by Hanumana when he saw Ravana sleeping in his harem). Hence, Ravana was an enemy of Vishnu (they engaged in war with each other). They are clearly not devotee-god.

      Why do you assume that Lakshmi must only cohabit with Vishnu? We know from Megasthenes' records that even as late as the Mauryan age (4th century BC), Indian women would prostitute their bodies after marriage, with their husbands generally having no objection. Women would consider it a matter of pride if she is able to prostitute her body for an elephant. They regarded it (in Arrian's words), "a high compliment to their sex that their charms should be deemed worth an elephant". This was the norm in pre-Alexander India. Why should we believe that Lakshmi would not want to cohabit with anyone else but Vishnu? I have shown (in this blog and comments) that in the form of Sita, Lakshmi had cohabited with Rama, Lakshmana, Ravana, and Hanumana...

    10. I don't know what to say but Sita and Draupadi are examples of chastity for us and it's not good to hear such stuff on them. It's even sad that people are spreading that Ghori raped Sanyogita but there is a jauhar kund in Ajmer which proves she wasn't raped. I don't know what to say but Sita and Draupadi are embodiments of purity for us and I would not like to believe anything like that. Have a good day. And if ever it turns out to be proven that she willingly had sex with Ravana, then here I declare that I will stop worshipping God.

    11. Ya you mentioned in one blog that Ravana is the father of Luv & Kush. If it's true then they should have been born before Ram killed Ravana as Sita was there for 12 months. It takes 9 months to give birth to a baby.

    12. Aditi - please don't stop worshipping God. Even I am a worshiper of God and a believer in God, I am a devotee. You simply have to come out of a narrow, closed minded, and orthodox view of God and religion that was imposed upon the Hindus some centuries ago for various legitimate and illegitimate reasons.

      God and religion gives us supreme independence and supreme pleasures of all kinds, don't have a narrow and self-inflicting attitude about them.

      Sita and Draupadi are indeed pure, but not in the way that they are presented to us for centuries.

      Read and translate the verse 113.3 in Yuddh Kand of Valmiki Ramayan. Don't blindly follow the translation, but translate yourself correctly. This verse indicates Sita being pregnant. This verse occurs right after the Ram-Ravan war has ended, but Sita has not yet met Ram after the war. So, the pregnancy of Sita was assuredly by Ravan.

      Please have a broad minded understanding of the Ramayan and who Ram and Sita are, don't just follow blindly what is told to you. Yes, I too believe Ram and Sita to be Vishnu and Lakshmi, but not in a narrow and dry style, which that is not the truth.

    13. Look I'm not being narrow minded. Having sex is nothing bad. Be it martial or pre-marital. If your spouse is a bad person then there is nothing wrong in having extra material sex. I don't know what to say but we are born with an image of an ideal couple. Yes it's true that Saraswati has two husbands - Brahma and Vishnu. She was first the wife of Vishnu but due to circumstances she had to marry Brahma. If she has supposedly been physical with both then there's nothing wrong in it. But I have learnt that Lakshmi only and only loved Vishnu. Be it as Sita, Radha, Rukmini or Satyabhama. Even Radha was married to Krishna. Never anyone else. It was her duplicate who married the 'other' person. Now if Sita willingly got phyaphys with Ravana, then why is she called a 'panchaknya'. Now I even hear people saying Draupadi had sex with Krishna. What on earth? Why will Krishna cheat on his besties the Pandavas like this? And Draupadi never had sex with Vasuki and I can prove it.

      If you note. You will see some traits of Saraswati in Radha and Satyabhama. It is a known fact that Krishna had sex with Radha and Satyabhama. So there's nothing wrong if Vishnu had sex with Saraswati. Manjushri, the Buddhist form of Vishnu, is seen in a love-making position with Saraswati. So don't say that I'm being rigid. But if people like Ram and Sita are examples for us, there must be a reason. Now if our Gods perform such tainted acts, then won't it be shameful for our future generations? Won't our citizens lose faith in goodness.

    14. Suppose if someone said that Brahma had sex with Lakshmi and Lakshmi enjoyed it, it would still have been acceptable. Or if an incarnation of Brahma married an incarnation of Lakshmi. But here it's about Sita. A 'panchaknya'. She hasn't got the title just like that. Ok I'm still a very lenient kind of a person so I'm not speaking much. But imagine if anyone would have posted such stuff on YouTube, the video would have been filled with bashful comments. 'The Divine Tales', 'Aghori Max', etc post bad thumbnails on our Gods though they don't speak any such information that Sita had sex with Ravana. Still those channels get bashful comments.

      And Ravana was not a rapist? Huh. Don't you know he tried to snatch Parvati from Shiva but Vishnu somehow saved her.

      By the way Vedavati was never raped. Her body got destroyed when he tried to force her for marriage. But her soul wasn't. This Vedavati became Maya Sita. Then my priest said that this Vedavati was reborn as Radha while Sita was reborn as Rukmini.

    15. And about Ravana being the daddy of Luv and Kush, I need to ask he was physical with her only once according to you in the chariot incident. So Sita was captivated for nine months. By that time logically Luv and Kush should have been born. I'm now not talking like a narrow minded person. I'm talking like a logical person.

      Why Ram could not make Sita pregnant? It was his Leela. They were born to kill Ravana. It was Saraswati who brainwashed Manthara because of which he was exiled. This proves the purpose for their birth. If they would have had children before then who would take care of them during the time of 1 year when they were separated?

      You know Ravana asked for a boon to marry Parvati. Somehow she saved herself with the help of Vishnu. This is a reason why Shiva helped Ram.

      Vishnu has 5 wives - Lakshmi, Saraswati, Ganga, Yamuna and Tulasi. (Explanations will take a long story). That doesn't make him characterless. He treats all his wives with respect.

      Saraswati is married to Brahma in three forms - her own self, Savitri and Gayatri. That doesn't make her loose as she was married to Brahma due to circumstances. Long story.

      Saraswati is only for Brahma and Vishnu while Lakshmi is only for Vishnu and Parvati is only for Shiva.

      If you note, we all have learnt that Draupadi is an aspect of Parvati. The Pandavas are logically an aspect of Shiva. A big YES. No scriptures state it but you need to analyse the traits and you will get an answer.

    16. *sorry Sita was captivated for 12 months. By mistake I wrote 9 months. If it was true then Luv & Kush would have already been born and Ravana would have got an excuse to matry Sita.

    17. And even if man has a small penis, a loyal wife will stay happy with that and won't cheat him for a man with a larger penis. Same would have been applicable for Rukmini. (Sorry I have to talk like this but to prove my point I can go to any extent). If Krishna would have had a small penis and Shishupal would have had a larger one, you seriously think that Rukmini would cheat Krishna for Shishupal. (Ram is reborn as Krishna, Sita and Rukmini and Ravana as Shishupal.) Do you seriously think Radha would cheat Krishna for Ayan because he has a larger dick? I'm sorry I'm being rude but since you are saying that Sita was sexually frustrated because Ram had a small dick, let me tell you Sita as Lakshmi has the power to enjoy from a smaller dick too and Ram has the power to give pleasures even if he has a smaller dick because he is Vishnu.

    18. I'm very sorry if I have hurt any sentiments. But I'm not talking like a rigid person. If I would have been rigid, would I accept Saraswati as Vishnu's wife? And you know my mom is not ready to accept Saraswati is a wife of Vishnu. My friend is unable to believe Radha married Krishna though a temple is there to prove it. Now imagine if any of my family members or close friends read this will they believe it? I don't know what to say. We live in India and we are here to think and speak as free individuals. But make sure if you post such things on YouTube, then be ready for bashing. Sorry I will not be the one to do that. But many more people will. Have a good day and good luck. God bless you.

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  15. What do you mean by oral sex.can you explain that part