Lord Rama's atrocious (demonic?) behavior with Seeta deserves to be condemned by one and all

by Guest Mon Aug 15, 2016 3:36 pm

सीतामुत्पलपत्राक्षीं नीलकुञ्चितमूर्धजाम् |
अवदद्वै वरारोहां मध्ये वानररक्षसाम् || ६-११५-१२

12. madhye = in the midst; vaanara raakShasaam = of monkeys and demons; avadat vai = Rama spoke; siitaam = to Seetha; utpala patraakShiim = whose eyes resembled the petals of a lotus; niila kuN^jitu muurdhajaam = hair; dark in hue as also curled; vanaarohaam = and hips; excellent.
In the midst of monkeys and demons, Rama spoke (as follows) to Seetha, whose eyes resembled the petals of a lotus, who wore dark curly hair and was endowed with fine hips.

यत्कर्तव्यं मनुष्येण धर्षणां प्रतिमार्जता |
तत्कृतं रावणं हत्वा मयेदं मानकाङ्क्क्षिणा || ६-११५-१३

13. mayaa = by me; maanakaaN^kShiNaa = wanting for an honour; tat idam = this particular act; yat = which; kartavyam = ought to be done; manuShyeNa = by a man; kR^itam = has been done; hatvaa = in killing; raavaNam = Ravana; pratimaarjitaa = and thus wiping away; dharShaNaam = the insult.
"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

14. nirjitaa = (you have been) won by me; bhaavitaatmanaa = whose mind stands purified; tapasaa = by asceticism; dakShiNaa dik iva = as the southern quarter; duraadharShaa = which was difficult to be approached; jiivalokasya = by the world of mortals; (was conquered by) agastyena = by the Sage Agastya.
"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."

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

15-16. viditaH astu = let it be known (to you); ayam yuddhaparishramaH = that this endeavour in the shape of war; sutiirNaH = which has been successfully carried through; viiryaat = due to the strength; suhR^idaam = of my friends; na kR^itaH = was not undertakne; tvadartham = for your sake; te bhadram astu = let there be happiness to you!; mayaa = (this was done) by me; rakShataa = in order to keep up; vR^itam = my good conduct; parimaarjitaa = and wipe off; apavaadam cha = the evil-speaking; sarvataH = from all sides; nyaNgam = as well as the insinuation; prakhyaatasya aatmavamshasya = on my own illustrious dynasty.
"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."

प्राप्तचारित्रसंदेह मम प्रतिमुखे स्थिता |
दीपो नेत्रातुरस्येव प्रतिकूलासि मे दृढम् || ६-११५-१७

17. praapta chaaritra sandehaa = (You) with a suspicion arisen on your character; sthitaa = standing; pratimukhe = in front of; mama = me; dR^iDham pratikuulaa api= are extremely disagreeable; me = to me; diipaH iva = even as a light; netraaturasya = to one; who is suffering from a poor eye-sight.
"You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight."

तद्गच्छ त्वानुजानेऽद्य यथेष्टं जनकात्मजे |
एता दश दिशो भद्रे कार्यमस्ति न मे त्वया || ६-११५-१८

18. janakaatmaje = O Seetha!; tat = that is why; anujaane = I am permitting; tvaa = you; adya = now; gachchha = go; yatheShTam = wherever you like; tetaaH dasha dishaH = to any of these ten directions; naasti = there is no; kaaryam = work to be done; me = to me; tvayaa = by you; bhadre = my dear lady!
"O Seetha! That is why, I am permitting you now. Go wherever you like. All these ten directions are open to you, my dear lady! There is no work to be done to me, by you."

कः पुमांस्तु कुले जातह् स्त्रियं परगृहोषिताम् |
तेजस्वी पुनरादद्यात् सुहृल्लेख्येन चेतसा || ६-११५-१९

19. kaH tejasvii pumaan = which noble man; jaataH = born; kule = in an illustrious race; aadadyaat = will take; punaH = back; striyam = a woman; paragR^ihoShitaam = who lived in another's abode; suhR^illekhyena chetasaa = with an eager mind?
"Which noble man, born in an illustrious race, will take back a woman who lived in another's abode, with an eager mind?"

रावणाङ्कपरिक्लिष्टां दृष्टां दुष्टेन चक्षुषा |
कथं त्वां पुनरादद्यां कुलं व्यपदिशन् महत् || ६-११५-२०

20. vyapadishan = while mentioning about; mahat kulam = my great lineage; katham = how; aadadyaam = can I accept; punaH = again; tvaam = you; raavaNaaN^ka parikliShTaan = who were harassed in Ravana's lap while being borne away by him) dR^iShTaam = and who were seen (by him) duShTena chakShuShaa = with evil looks?
"While mentioning greatly about my lineage, how can I accept again, you who were harassed in Ravana's lap (while being borne away by him) and who were seen (by him) with evil looks?"

तदर्थं निर्जिता मे त्वं यशः प्रत्याहृतं मया |
नास्थ् मे त्वय्यभिष्वङ्गो यथेष्टं गम्यतामितः || ६-११५-२१

21. tvam nirjitaa = you were won; me = by me; tadartham = for that end (viz. retrieval of my lost honour); yashaH = the honour; pratyaahR^itam = has been restored; mayaa = by me; me = for me; na asti = there is no; abhiShvaN^gaH = intense attachment; tvayi = in you; gamyataam = you may go; yatheShTam = wherever you like; itaH= from here.
"You were won by me with that end in view (viz. the retrieval of my lost honour). The honour has been restored by me. For me, there is no intense attachment in you. You may go wherever you like from here."

तदद्य व्याहृतं भद्रे मयैतत् कृतबुद्धिना |
लक्ष्मणे वाथ भरते कुरु बुद्धिं यथासुखम् || ६-११५-२२

22. bhadre = O gracious lady!; tat = therefore; etat = this; vyaahR^itam = has been spoken; mayaa = by me; adya = today; kR^ita buddhinaa = with a resolved mind; kuru buddhim = set your mind; lakShmaNe = on Lakshmana; atha = or; bharate = on Bharata; yathaa sukham = as per your ease.
"O gracious lady! Therefore, this has been spoken by me today, with a resolved mind. Set you mind on Lakshmana or Bharata, as per your ease."

शत्रुघ्ने वाथ सुग्रीवे राक्षसे वा विभीषणे |
निवेशय मनः सीते यथा वा सुखमात्मनः || ६-११५-२३

23. siite = O Seetha!; niveshaya = set; manaH = your mind; shatrughne vaa = either on Shatrughna; atha = or; sugriiva = on Sugreeva; vibhiiShaNe va = or on Vibhishana; raakShase = the demon; aatmanaH yathaa sukham = or according to your own comfort.
"O Seetha! Otherwise, set your mind either on Shatrughna or on Sugreeva or on Vibhishana the demon; or according to your own comfort."

न हि त्वां रावणो दृष्ट्वो दिव्यरूपां मनोरमाम् |
मर्षयेत चिरं सीते स्वगृहे पर्यवस्थिताम् || ६-११५-२४

24. dR^iShTvaa = seeing; tvaam = you; divyaruupaam = who are endowed with a beautiful form; manoramaam = and attractive to the sense; paryavasthitaam = detained; chiram = for long; svagR^ihe = in his abode; raavaNaH = Ravana; na marShayetahi = could not have endured (your separation).
"Seeing you, who are endowed with a beautiful form and attractive to the sense, detained for long in his abode, Ravana could not have endured your separation."

ततः प्रियार्हश्रवणा तदप्रियं |
प्रियादुपश्रुत्य चिरस्य मैथिली |
मुमोच बाष्पं सुभृशं प्रवेपिता |
गजेन्द्रहस्ताभिहतेव वल्लरी || ६-११५-२५

25. upashrutya = hearing; tat = that; apriyam = unpalatable speech; priyaat = from her beloved husband; maithilii = Seetha; priyaarha shravaNaa = who used to hear pleasing words alone; subhR^isham pravepitaa = was very much trembled; chirasya = for long; vallariiva = like a creeper; gajendra abhihataa = attacked by the proboscis of an elephant; mumocha = and shed; baaShpam = tears.
Hearing that unpalatable speech of her beloved husband, Seetha who used to hear pleasing words alone, was very much trembled for long, like a creeper attacked by the proboscis of an elephant and thereupon shed tears.

http://www.valmikiramayan.net/utf8/yuddha/sarga115/yuddha_115_frame.htm

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Lord Rama actually invited Seeta to go ahead and marry Lakshman or Bharat or Sugreeva or Vibheeshan or somebody else. He also clarified to Seeta that the reason he fought with Ravana was not for her sake, but for protecting his own honor and prestige. Unbelievable!

by Guest Mon Aug 15, 2016 4:09 pm

Compare the harsh and unacceptable treatment meted out by Lord Rama to Seeta with the love and affection bestowed upon Parvati by Lord Shiva. I can also not imagine Lord Krishna talking like this with Radha or some other woman. Lord Rama has fallen in my esteem after i read his actual words to Seeta in the Valmiki Ramayana. Rama had some good qualities, but the way he was talking to Seeta does not befit a god worthy of worship.

In fact in the Valmiki Ramayana, Rama is not a God but only a good king. It was only later that he was made a God by people like Kamban and Tulsidas who also whitewashed all his atrocious behavior depicted in the Valmiki Ramayana.

by Guest Mon Aug 15, 2016 4:18 pm

After killing the eminent rationalist writer Kalburgi in Karnataka, Hindutva bigots started giving death threats to another rationalist, Professor K.S. Bhagawan, who has received the Lifetime Achievement award by the Kannada Sahitya Academy:

http://indiatoday.intoday.in/story/writer-ks-bhagawan-receives-threats-from-self-proclaimed-hindu-groups/1/480646.html

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This is K.S. Bhagawan's analysis of Lord Rama's character:

Let us take, for example, the analysis of the character of Rama as depicted by seer Valmiki in the Ramayana.
Valmiki, nowhere in his great epic says that Rama is a god or an incarnation of Vishnu. In the opening of the story, he asks Narada, thriloka sanchari which means one who has travelled widely, to tell him about a human being, who is brave, strong, and good, who is dear to behold, who is known for his self – control, but when he gets angry even gods tremble and one who shines without jealousy. Valmiki says that he is greatly interested and curious to know such an ideal human being: “jnathum eveam vidham naram” (Balakanda, canto 1 stazas 1 – 5), so the emphasis is on man

Rama, a character in the epic never claims that he is an incarnation. He says “I am a son of Dasharatha; I am a human being”. Atmanam manusham manye Ramam Dasharathatmajam; (Yuddha Kanda, canto 120, stanza 11 and Ramo Dasharatihi aham.” (Uttarakanda, canto 75, stanza 16)

This being the fact, it is strange and mysterious how Rama was dubbed to be a god. And over years temples were built in his name.
It may be due to the reason that Valmiki describes Rama as protector of fourfold system of society – “Chathurvarnasya rakshitha”, (Sundara Kanda, canto 35, stanza 11). Rama regulated that all four caste followed their duties: If Rama is God, priests or Brahmins should worship him. Instead it is recorded in this epic that Rama was worshipping Brahmins; “Brahmananam upasita” (Sundara Kanda, canto 35, stanza 13). Is it not sacrilegious?

But this is a per Manu’s order: “All gods are under the control of Brahmins (Manusmrith, 2.11). Ramayana upholds a social order which is based on inequality and caste hierarchy. The Hindu social and religious order is exposed in the two events that took place during the reign of Rama in Ayodhya after he ascended the throne of the kingdom of Kosala.

One is the banishment of fully pregnant Seetha by Rama. Valmiki says that Seetha is virtuous. But Rama insists that Seetha should prove her purity once again, Seetha is unable to withstand the ignominy and prays mother Earth to take her into her womb and the Earth opens and Seetha sinks into it. In this context I would like to quote Swami Vivekananda, who says thus; “There may have been several Ramas perhaps, but never more than one Sitha!… glorious Sita, purer than purity itself.” (vol.3, p.255 – 6; 1964)

Another episode is that of slaying of Shambooka. Valmiki says that Rama ruled for eleven thousand years. This is in puranic language. One must take it in human years. Since man’s longevity is said to be hundred years, let us take it be eleven years. When Rama was ruling a man belonging to the shudra class was doing penance. His intention was to go to heaven. Rama asks him to which caste he belongs. Are you a Brahmin, a Kshatriya, a Vyshya or a Shudra? What is your name? The thapasvi answers that he is a shudra and his name is Shambhooka, and at once Rama cuts off the head of Shambooka. (Uttara Kanda, canto 75, stanza 17 – 19; canto 76, stanza – 06). It is stated in the epic that the gods were pleased by Rama’s action. What kind of Brahmins. Rama being a king, should he ask the caste of his subject? Is it not discrimination? Rama is completely partial to Brahmins and he is a puppet in the hands of the priestly class.

These two events show the nature of Rama. How can it be called Rama Rajya? They call it so, because Rama gave horses, milking cows and oxen on the occasion of his coronation. He gave them thirty crore gold coins and valuable jewels and cloths. (Yuddha Kanda, canto 131, stanza 74 – 75). Rama gave nothing to the farmers and poor people. It is because he gave gifts in crores to the Brahmins, they have called it Rama Rajya, a welfare state. But it is far from truth if one examines the incidents of Seetha and Shambooka. Rama Rajya was cruel to women, who are fifty percent and to shudras, who number about ninety percent of the population.

This injustice which is meted out to women and shduras is in accordance with Manusmrithi (2.10.) which ordains that it is lawful to kill women and sudras. If anybody questions that validity of Rama Rajya he is called an atheist. It is not the question of theism or atheism. The concern is human happiness and the wellbeing of man.

Whether one is a theist or an atheist is irrelevant. Because Manu’s definition of an atheist is different and noteworthy. Manu says “an atheist is one who rejects the Vedas – Nastiko Vedanindakah” (2.11). For the Vedas sanctify the four fold social order placing the Brahmin above all others.

So in the disguise of Rama as god Chathurvarna is upheld. Rama is therefore as dangerous as the fourfold system of society. Hence he must be rejected.

http://new.modernrationalist.com/2015/12/rama-not-a-god-according-to-valmikis-ramayana/

by Guest Mon Aug 15, 2016 4:29 pm

the website given in my earlier post, from which the Bhagwan article is extracted, has a picture of Periyar. i would like to clarify that i am opposed to Periyar since i believe Periyar preached (among other things) caste hatred which needs to be opposed. However, K.S. Bhagwan's article is worthy of being reflected upon in my opinion.

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Lord Rama's atrocious (demonic?) behavior with Seeta deserves to be condemned by one and all

Lord Rama's atrocious (demonic?) behavior with Seeta deserves to be condemned by one and all

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Re: Lord Rama's atrocious (demonic?) behavior with Seeta deserves to be condemned by one and all

Re: Lord Rama's atrocious (demonic?) behavior with Seeta deserves to be condemned by one and all