academic study on the morality of hindu gods

8/17/2019 Academic study on the morality of hindu Gods

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Hello Reader, This document contains disturbing info of some concepts of Hinduism, few (un)popular thingsabout hindu GODS and some (un)popular relationships of hindu world present in our modernworld. ! words before !ou start is "#o o$ence please% ! onl! aim is to ma&e !ou contemplatewhat should the real moral standards deri'ed from such concepts of Hinduism. Hinduism is notthe truth% Realie it%. nfact it was ne'er considered a religion, people li'ing to the south of ndusri'er were called hindus. t is made up fun&! stories of idle minds. Realie before it is too late.*nd the reason the religion one following is hindusim and that he ma! +nd it untruth doesntmean God does not e-ists. Start researching about other religions. Ta&e e'er!thing withreference if !ou tra'el this path. Dont go with what is practiced but what the religion sources forwhat is correct will be best reected from its sources. /eople get corrupt o'er time and theauthenticit! can onl! be deri'ed from the main sources. *ll the best.0

1#ote23 These are the points when was generall! loo&ing o'er the scriptures, stories, not e'endeep loo& or stud!. magine if one sits stud!ing these scriptures% 1an! gu!s wont e'en needstories on internet to do the pri'ate thing, these per'ert stories would be enough.3

So ladies and gentlemen here we start our 4ourne! into the world of (few) popular Gods inHindusim, a religion which is worth being in the Guinness 5oo& of Records as the onl! religionwhere the number of Gods outweigh the number of followers.

GOD’s characteristics

shall onl! discuss few points of ma4or Gods here.

6. GOD gets ILL77Shortl! after his return to ndraprastha, *r4una 'isited the 8handa'a forest with 8rishna.

The! encountered *gni, the +re9god, who was ill from consuming ghee as one &ing hadperformed man! :!agnas: (ritual in'ocations with +re), thus feeding ghee to *gni.

1ref2 http2;;en.wi&ipedia.org;wi&i;*r4una.?6ndee'a 3

@. Some demon tortures GODs and 5ecomes the 8ing of hea'en and Gods are unableto do an!thing.9 Tara&asur torments;punishes;totures the and Gods becomes the &ing of hea'en.

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i'. He Hanuman could ! carr!ing big mountains he should ha'e in the +rstinstance carried and own Rama J his mon&e! solders to an&a for earl!rescue of Sita,isn:t it7

'. Rama e'en agreed to be a part! in the murder of Hanuman:s own brother5ali.How can a God &ill someone who is not his real enem!7 How can a Godindulge in such a criminal act7

'i. ahatma Gandhi, a Great ndian said ::! Rama is not the Rama ofRama!ana::

'ii. n another encounter Shi'a cuts head of Da&sha (his father in law) after Shi'awas insulted, and replaced the head with a Goat. oo&s li&e Shi'a is muchinto cutting and replacement.

>. GOD makes love with his own daughter."/ra4apati(5rahma) desired his daughter( S*R*SI*T) and made lo'e;united to her. This was a sin in the e!es of the gods, who said to the god who rules o'er beasts1/asupati, Rudra3, KHe commits a sin, acting in this wa! towards his own daughter, oursister. /ierce him. Rudra too& aim and pierced him. Half his seed (sperm) fell to theground. The gods cured /ra4apati and cut out Rudras dart, for /ra4apati is the sacri+ce.

To utilie 1the seed3, the gods said, KTa&e care that this ma! not be lost, but that it ma!be less than the oblation. The! ga'e it to 5haga to eat, but it burnt his e!es and hebecame blind. Then the! ga'e it to /usan to eat, but it &noc&ed out his teeth. *t lastthe! ga'e it to Sa'itr 1the sun3 and it did not in4ure him, for he appeased it.0 LSatapatha 5rahmana 62M2>269M

1ref3 2


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9 The sages curse shi'a "a! the ingam (penis) of this man fall to the ground%0. nresponse shi'a e-tends his linga penetrating the ground and rising abo'e the s&!,in+nite, and starts burning (hot%) the F worlds.

9 Di$ ower here2 search GRC*T#CSS OA SH*#G*99/*R OA ARCPO8*R in the pdfof 6? ma4or puranas b! geeta9societ!.


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being released made salutations to him and 4oined the demons: arm! once again. 1fren!imagination of the writer..but this is 4ust tip of iceberg%3

6F. Some Demon defeats GODSSearch =H*/TCR 9 Y 8#G 5* DCAC*TS THC GODS 1Ihat777 Some &ing,demon,defeated GODS%%%3

6>. GOD (orn of love of two male GODs " should I sa) homo or )ou (etter *udge $Demoness *HSH was perpetrating atrocities in this world and in the nether worlds. She

got a boon from 5rahma that slain should be &illed b! a child born of two positi'es (males),ishnu (Hari) J Shi'a (Haran).

To ful+ll the boon got b! ahishi and to destro! that e'il force, Sastha was born of Shi'aand ishnu.

This person born is the popular God of south ndia popularl! &nown as Ayyapa.Other contradicting stories.9 ishnu turns into an attracti'e women, ohini. Shi'a gets attracted to her and ma&es

lo'e with her thus *!!apa being born.9 #ow should this be considered male L female se-, or male9male . f its male9female se-

then the child born should not be able to destro! ahishi according to the clause0 childborn of two positi'es0 5rahmas boon.

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- Once when /ar'ati was awa!, Shi'a had secret;clandestine se-ual intercourse with awoman called adhura, who came to 8ailas to worship him.

- On her return, /arwati saw her husband Shi'a ma&ing lo'e with adhura (the de'otee)and in some 'ersions she +nds traces of ashes from Shi'as bod! on the breasts ofadhura (i.e. the episode was o'er but Shi'a, the God of destruction, forgets to destro!e'idence on his chest.)

- *gitated, /ar'ati curses adhura and sends her to li'e in a well as a frog for twel'e!ears.

- Shi'a consoles adhura and sa!s she will become a beautiful woman and be marriedto a great 'alorous man. (what77 Airst he cheated, then instead of e-plaining his wifehe is consoling the woman.)

- *fter twel'e !ears, adhura becomes a beautiful maiden again and cries out loudl!from the well. a!asura and Hema, who are performing penance nearb!, answer hercall and adopt her as their daughter. The! bring her up as andodari.

9 andodari who became the wife of Ra'ana, the ten9headed &ing of an&a. The spermof Shi'a which remained dormant in the womb of andodari when she was frog beganto de'elop, and +nall! ga'e birth to ndra4it. Thus, the so9called son of Ra'ana9ndra4itof an&a9was an intelligence son of Shi'a.

1ref32 http2;;en.wi&ipedia.org;wi&i;andodari


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9 n 8ampan:s Rama!ana, ndra is punished for ha'ing adulterous se- with *hal!a. His bod!will be co'ered with 'aginas.

1ref3 2 http2;;articles.timeso+ndia.indiatimes.com;@669669Y;edit9page;FFMF?@MW6Wra'ana9ramanu4an9returns9home

/s2 Kampan's Ramayana and Valmiki Ramayana are most popular ersion of Rama!ans out ofhundreds. *lso there are F or > (ma! be N) ma4or recensions;re'isions of almi&i Rama!ana and

the! are all YX ali&e;same and the! di$er from each other b! a few inter4ected;remo'ed 'erseshere and there, and the critical edition b! the Bni'ersit! of 5aroda in ndia has e-punged theinter4ected 'erses.1some research32 http2;;publishing.cdlib.org;ucpresseboo&s;'iew7docd\ftF4>Yn?hMJchun&.id\de6@N>Jtoc.id\de6@N>Jbrand\eschol

@@.Gods cowardness5 arrogance and self o(session and doubting his own wife The +rst thing Ram(God) should ha'e done after disposing of Ra'ana(Gods enem!) was toha'e gone to Sita (God Rams wife who was rescued). He does not do so. He +nds moreinterest in the coronation than in Sita. C'en when the coronation is o'er he does not gohimself but sends Hanuman. *nd what is the message he sends7 He does not as&Hanuman to bring her. He as&s him to inform her that he is hale and heart!. t is Sita whoe-presses to Hanuman her desire to see Rama. Rama does not go to Sita his own wife whowas &idnapped and con+ned b! Ra'ana. Sita is brought to him and what does Rama sa! toSita when he sees her7 t would be di]cult to belie'e an! man with ordinar! human&indness could to address his wife in such dire distress as Rama did to Sita when he mether in an&a if there was not the direct authorit! of almi&i. This is how Rama addressedher2

" ha'e got !ou as a prie in a war after conUuering m! enem! !our captor. ha'e

reco'ered m! honour and punished m! enem!. /eople ha'e witnessed m! militar!

prowess and am glad m! abours ha'e been rewarded. came here to &ill Ra'ana and

wash o$ the dishonour. did not ta&e this trouble for !our sa&e. =ould there be an!thing

more cruel than this conduct of Rama towards Sita7 He does not stop there. He proceeded

to tell her2

suspect !our conduct (faithfullness). Zou must ha'e been spoiled b! Ra'ana (O !ea,

God doubting that his wife is molested b! the demon or worse%). Zour 'er! sight is

re'olting to me. On !ou, daughter of Eana&a, allow !ou to go an!where !ou li&e. ha'e

nothing to do with !ou. conUuered !ou bac& and am content for that was m! ob4ect. cannot thin& that Ra'ana would ha'e failed to en4o! a woman as beautiful as !ou are.

1ref23

http2;;sans&ritdocuments.org;sites;'almi&irama!an;!uddha;sarga66N;!uddhaW66NWframe.h

tm

http2;;sans&ritdocuments.org;sites;'almi&irama!an;!uddha;sarga66;!uddhaW66Wframe.

htm

The so called demon who abducted her was better in treatment to her to sa!s2

http://articles.timesofindia.indiatimes.com/2011-11-09/edit-page/30373827_1_ravana-ramanujan-returns-homehttp://articles.timesofindia.indiatimes.com/2011-11-09/edit-page/30373827_1_ravana-ramanujan-returns-homehttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga115/yuddha_115_frame.htmhttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga115/yuddha_115_frame.htmhttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga116/yuddha_116_frame.htmhttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga116/yuddha_116_frame.htmhttp://articles.timesofindia.indiatimes.com/2011-11-09/edit-page/30373827_1_ravana-ramanujan-returns-homehttp://articles.timesofindia.indiatimes.com/2011-11-09/edit-page/30373827_1_ravana-ramanujan-returns-homehttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga115/yuddha_115_frame.htmhttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga115/yuddha_115_frame.htmhttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga116/yuddha_116_frame.htmhttp://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga116/yuddha_116_frame.htm


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9 was unable to disco'er who taught them ha'ing smo&ing weed L drugs%nteresting fact2 Ste'e Eobs was into these when he went to ndia for spiritual dose.

1ref23 http2;;en.wi&ipedia.org;wi&i;Aile2*goriWTribe.4pg http2;;summerwrites.wordpress.com;@66;;@>;cannibalism9aghori9as9hindu9spritual9practice;

,O:;9

@>.n the 5rhadVran&!a&a Bpanishad scripture (advocating rae)2

Surel!, a woman who has changed her clothes at the end of her menstrual period is the mostauspicious of women. Ihen she has changed her clothes at the end of her menstrual period,therefore, one should approach that splendid woman and in'ite her to ha'e se-. Should sherefuse to consent, he should bribe her. If she still refuses5 he should (eat her with a stickor with his %sts and overower her, sa!ing2 " ta&e awa! the splendor from !ou with m!'irilit! and splendor (.>.Y,@6).

1ref3


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@M.God Ram sa!s ,omen should not (e trusted and that Secrets should not (econ%ded to the wife hope !ou are pacif!ing the women well. *re the! protected b! !ou7 hope !ou are nottrusting the words of these women and not telling them the secrets.9 almi&i Rama!an, *!odh!a 8anda, =hapter 6 , erse >Y

1ref3 63

1ref3 "co f women is gi'en selfchoice she might re4ect the gu!)asude'a answered, :O bull amongst men5 self-choice hath been ordained for themarriage of 8shatri!as. 5ut that is dou(tful "in its conse?uences$5 O /artha, as we do

not &now this girl:s temper and disposition. n the case of 8shatri!as that are (rave5 aforci(le a(duction for uroses of marriage is alauded5 as the learned ha'e said. Therefore O *r4una5 carr) awa) this m) (eautiful sister () force, for who &nows whatshe ma! do at a self9choice.09 8rishna sa!s to *r4una

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=6. Ahild Se# B edohilia

9 "*nd he of e!es li&e lotus9petals also gave unto them a thousand damsels well-

skilled in assisting at (athing and at drinking5 )oung in )ears and virgins all

(efore their %rst-season (of menstruation), well9attired and of e-cellent comple-ion

each wearing a hundred pieces of gold around her nec&, of s&ins perfectl! polished,

dec&ed with e'er! ornament, and well-skilled in ever) kind of ersonal service. "( ahabharata 62==[[ 2 http2;;www.sacred9te-ts.com;hin;m6;m6@@>.htm )

FM.7ashing to Disciline women as are eUual as sla'e

anu ?2@YY. 1 wife5 a son5 a slave, a pupil, and a (!ounger) brother of the full blood,

who ha'e committed faults, ma) (e (eaten with a roe or a slit (am(oo,

38. ow was ,omen AreatedC

/ra4apati said to Himself2 Iell, let e ma&e a +rm basis for it (semen). So He created

woman. Ha'ing created her, He worshipped her bottom portion. Therefore one should

worship the bottom portion of a woman. He (/ra4apati) e-tended His organ that pro4ects

and with it impregnated her.

"Her lap is the sacri+cial altar, her hair the sacri+cial grass, her s&in within the organ the

lighted +reQ the two labia of the 'ul'a are the two stones of the somaPpress. He who

&nowing this, practises se-ual intercourse wins as great a world as is won through the

i4ape!a sacri+ceQ he acUuires for himself the fruit of the good deeds of the woman. 5ut he

who, without &nowing this, practices se-ual intercourse turns o'er to the woman his own

good deeds.0 1comment2 So after intercourse 6 will ha'e all good deeds gone and other

with lots of e-tras%3

9 5rihadaran!a& Bpanishad ;>;@9F

1ref3 http2;;swami4.com;upanishad9brihadaran!a&a.htm 1et me bring to !our notice that the

Cnglish translation of 5rihadaran!a& Bpanishad published b! Swami aadha'ananda does not

translate (s&ipped) 'erses F, > and N and e'en the Shan&ar bhash!a is not translated. ha'e

reproduced the translation of Swami #i&hilananda 3

FY.=ontinuing 5rihadaran!a& Bpanishad ;>;>9N 1Readers can themsel'es 4udge these words.3

>) Ha'ing &nown this, Bddala&a the son of *runa, #a&a the son of udgala and 8umaraP

harita said2 an! mortals, brahmins onl! in name, perform the se-ual act without

&nowledge of what has been said and deart from this world imotent and without

merit. C'en if this much semenPof one asleep or of one awa&ePis spilled

N) e should touch it and repeat the following mantra2 Ihate'er semen of mine has

spilt on earth, whate'er has owed to plants, whate'er to water, reclaim it. ,ith these

words he should take the semen with his ring %nger and thum( and ru( it

(etween his (reasts or e)e(rows5 repeating the following mantra2 et the semen

http://www.sacred-texts.com/hin/m01/m01224.htmhttp://swamij.com/upanishad-brihadaranyaka.htmhttp://www.sacred-texts.com/hin/m01/m01224.htmhttp://swamij.com/upanishad-brihadaranyaka.htm


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return to me, let igour come to me again, let glow and good fortune come to me again

a! the deities who dwell in the sacri+cial +re put the semen bac& in its proper place.

>.n the Smriti (method of turning unchaste women (ack to chaste is () letting a7rahmin rae her)2

* woman who has been unchaste should worship Si'a in his calm aspect, Siva who is !ama.

Then she should summon a 5rahmin and give herself to him5 thinking5 This is !ama whohas come for the sake of se#ual leasure.:*nd whate'er the 5rahmin wishes, the sensuous woman should do. Aor thirteen months sheshould honor in this wa! an) 7rahmin who comes to the house for the sake of se#ualleasures, and there is no immoralit! in this for noble ladies or prostitutes. 99 ats!a /uranaM2>9Qcf. ahabharata 2@2@F.

>6. The asvamedha yajna was the grand horse sacri+ce, considered among best of Za4na,which &ings conducted to celebrate their supremac! and for the prosperit! J fertilit! of

their &ingdoms. The?ueen-horse coulation

(se-ual9intercourse) ritual was sometimesconducted during this sacred riteQ the rele'ant Hindu scriptural Uuotes are presentedbelow.1ref3


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.html , but part of boo& inGoogle reader lin& is here2 http2;;boo&s.google.co.in;boo&s;p;princeton7id\DI[>F4nbOng=Jprintsec\frontco'erJsource\gbsWiew*/Jhl\enJredirWesc\!


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o ust read2 1 http2;;asimiUbal@nd.+les.wordpress.com;@Y;;women9in9hinduism.pdf 3

Html 'ersion 2 http2;;www.oocities.org;realit!withbite;hindu.htm o Highlights 2

Iomen to be eaten b! dogs if some foreign man has e'en touched her O$ering presents to women, sitting with her on bed etc are adulter! esbians should ha'e hair sha'ed and two +ngers cut out and ride on don&e! /urusha9edha Zagna 1human sacri+ce and speciall! women 3

anu .>6 "* wife5 a son5 and a slave, these three are declared to ha'eno propert! Q the wealth which the! earn is (acUuired) for him to whom the!belong.

Iomen should alwa!s be &ept under control Iomen and sudras are not +t to hear edas 5rahmin women should onl! loo& at their own husbands (what about 5rahmin

husbands7) #o laws or possibilit! for di'orce (manu Y.N) Iidow should ne'er thin& of remarriage Highest dut! of women after husband death is to &ill herself "Sati is greatl! reputed b! the worlds0 L (5rahma /urana ?.MN) 1This lands her

in hea'en with husband3 Ru&mini, Rohini, De'a&i, 5hadraa and adura etc. 8rishnas wi'es did sati

after his death "The friendship of women does not last long. Their nature is li&e that of the

h!ena;wolf. 1 Rig eda 69YN96 3 #o birth is worse than the birth of women Iomen intellect is cunning. Iomen are wic&ed and can harm eUui'alent to

poisonous fungus. The document claims (#ot me) that 8rishna raped sudra womens, and

5rahmin made up the stor! of lo'e to whitewash him.

1points3 , *dh!a! >, 5rahaman @, 8aandi&a 6F3

, *dh!a!6, 5rahman6, 8aandi&a F63


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et a man ne'er marr! one who is pale and anaemic, nor one who is altogether a bigger and

stronger person than himself or has a redundant member, nor one who is an in'alid, nor one

either with no hair or too much hair or too much hair, nor one immoderatel! tal&ati'e, nor one

with red e!es. *#B F2 ?.

#or one with the name of star,of a tree,or of a ri'er, or of a mountain. "

So Hindu men should not marr! women who are named *sh'ini, Ganga, Saraswati, Himala!a,

etc.et him choose for his wife, a girl who has a graceful +gure without an! deformit!, who has a

prett! name, who wal&s gracefull! li&e a swan or an elephant, who has +ne hair and lo'el! teeth,

and whose bod! is e-Uuisitel! soft.*#B F26

1Sat!arth /ra&ash, /ages ?Y, Y3 1comment2 He forgets to teach how to choose a husband3

The :edas,: also tal& about :#i!og: the custom of childless widow or woman ha'ing

se-ual intercourse with a person other than her husband to beget a child. n simple words :#i!og

means sending a married woman or widow to a particular man for se-ual intercourse so that she

gets a son. ndication of this custom is a'ailable in Rig eda.

9 Ga4dhar /rasad 5audh sa!s2 42o woman of the Vedic age can be treated as pure& Vedic men

could not keep even the relations between brother+sister and father+daughter sacred from the

oven of rape and debauchery 8 adultery named '2iyog'& 9nder the in:uence of into*ication of

wine# they used to recogni;e neither sister nor daughter and also they did not keep in mind their

relations with them& /t is evident from their debauchery and adultery what the miserable plight of

women was in the society then& -Refer 'Arya 2iti Ka and 6>), that when /arshu Ram started &illing the

8shatri!as, thousands of female !shatri)as started going to 7rahmins to get sons. Similar

references are found at other places in :ahabharata:.

9 n :*adipar'a: of :ahabharata: (chapters YN and 6F), it is mentioned that Sat!awati had

appointed her son to bestow sons to the Uueens of ichitr'ir!a, the !ounger brother of 5hishma,


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and as a result of which Dhartrashtra and /andu were born. /andu himself had as&ed his Uueen,

8unti, to ha'e se-ual intercourse with a 5rahmin to get a son (*adi /ar'a,: chapters 6@ to 6@F).

ILL;G1L S; and OT; /1ATIA;S

6. #andi, a sla'e of Shi'a and /ar'ati secretl! watches them copulating and writes down theworld famous se- boo& 8ama sutra.

9 /oint 62 an! positions described in the boo& reUuire more than one person to help with

the comple- position.9 /oint @2 t e-plains how to ha'e se- with wife of others and with prostitutes2

The Kma )@tra of atsV!a!ana is one of the most infamous Hindu te-ts. 8nown as the"*phorisms on o'e,0 or more popularl! as the "Se- anual,0 the Kma )@tra celebratesse-ual lo'e (Kma is the god of lo'e, in man! wa!s similar to =upid). n addition to e-plicitinformation for use between husbands and wi'es, there are also sections entitled 1 http2;;www.sacred9

te-ts.com;hin;rig'eda;r'NN.htm39 The *r!an God *gni is the lo'er of his own sister 9 Rg ed [.F.F

1 http2;;www.sacred9te-ts.com;hin;rig'eda;r'NN.htm 39 1 Rath!atra9=harriot festi'al9Orissa 2 http2;;www.festi'also+ndia.in;rath!atra; 3 ocals

belie'e that there e-isted an incestuous relationship between Eagannatha;8rishna and his

http://www.holybooks.com/the-kama-sutra-vatsyayana/http://www.mantraonnet.com/krishna-lila/krishna-lover1.htmlhttp://en.wikipedia.org/wiki/Niyogahttp://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=1190http://www.sacred-texts.com/hin/rigveda/rv06055.htmhttp://www.sacred-texts.com/hin/rigveda/rv06055.htmhttp://www.sacred-texts.com/hin/rigveda/rv06055.htmhttp://www.festivalsofindia.in/rathyatra/http://www.holybooks.com/the-kama-sutra-vatsyayana/http://www.mantraonnet.com/krishna-lila/krishna-lover1.htmlhttp://en.wikipedia.org/wiki/Niyogahttp://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=1190http://www.sacred-texts.com/hin/rigveda/rv06055.htmhttp://www.sacred-texts.com/hin/rigveda/rv06055.htmhttp://www.sacred-texts.com/hin/rigveda/rv06055.htmhttp://www.festivalsofindia.in/rathyatra/


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sister Subhadra, which pro'o&ed abuses when the images were out in public. The entire!atra is a s!mbolic admonition of God and an attempt to bring God down from his pedestalof glor! to a more human le'el.

9 Zama (God) of death is in lo'e with his own sister Zami ( http2;;en.wi&ipedia.org;wi&i;Zami ). Zami sa!s 2 K, Zami, am possessed b! lo'e of Zama, that ma! rest on the same couchbeside him. as a wife would !ield me to m! husband. i&e car9wheels let us speed to meet eachother.

1ref23 http2;;www.sacred9te-ts.com;hin;rig'eda;r'66.htm 9 /ra4apati 1a name for God 5rahma as ord of =reation3, one of these was his daughter,

Bshas, goddess of the dawn, with whom he mated to produce all li'ing things.1ref23 http2;;www.m!tholog!dictionar!.com;pra4apati9m!tholog!.html

9 The *sh'isns married Sur!a and Sa'itri who is their sister1ref23 http2;;www.sacred9te-ts.com;hin;rig'eda;r'666.htm 1 Rigeda .66.6M96Y 3

9 *nd man! more

N. Se-ual ad'enture at agannath temple.9 Eagannath is the god enshrined in the famous Hindu temple at /uri. *t the Ea!a9i4i!a gate

of this temple 'arious t!pe of se-ual orgies of the god Eagannath can be seen sculptured

on granite stones. The dance 5ha4an in this temple begins after 6 p.m each da! behindclosed doors. t is performed b! one of the 6@ dancing girls in the ser'ice of the temple.Cach night a new dancing girl will ha'e to come to the temple to dance before god

Eaganath. This dance is witnessed onl! b! the lifeless statue of Eagnnath and the 5rahminpriest who pla!s on the musical instrument.

9 *s the dance heightens to a crescendo, the girl discards her dress and dances star& na&ed.She then throws herself to the statue of Eagannath in an ecstas! shouting "O ord, am th!bride, please ma&e lo'e with me0.

9 Ihether it is the lifeless idol of Eagannath or the li'ing 5rahmin priest who ma&es lo'e withher is not &nown.

9 Dancing girls who ha'e retired from the ser'ice of god Eagannath are now ma&ing both

ends meet b! leading a life of prostitution in the streets of hol! /uri. Theirpatrons;customers are the worshippers who come in their thousands to the sacred cit!.

9 Ohh.. btw there is a cha&ra pu4a where people do se- in groups. Seehttp2;;www.newfrontier.com;nepal;tantraWenlightenmentWthroughWse-.htm 1seeBhakrapuCa 3

. 8ha4uraho in the state of adh!a /radesh and 8onar& in the state of Orissa in ndia ha'emonuments which ha'e pornographic sculptures car'ed in stone on their outer walls. Eustgoogle K/lace#ame_ temples and see images. Zu&&..

Other /oular 0igures in shameful activities

6. Sat!a'atin Hindu m!tholog!, the mother of the sage !asa. Sat!a'ati is born in an unusual wa!.Her mother, a celestial n!mph who li'es as a %sh in the Ganges as the result of a curse,one da! swallows some semen that has fallen into the Ganges5 (ecomesregnant5 and delivers a son and a daughter. Sat!a'ati grows into a beautiful !oungwoman, but because of her origins she alwa!s smells of +sh, and (ecause of this is alsocalled :ats)agandhi ("+sh9scent0). She wor&s ferr!ing passengers across the Gangesand one da! ferries the sage /arashara, who is struc& b! her charms. /arashara creates anarti+cial fog to gi'e the two of them pri'ac!, has se-ual relations with her, and grants that

http://en.wikipedia.org/wiki/Yamihttp://www.sacred-texts.com/hin/rigveda/rv10010.htmhttp://www.mythologydictionary.com/prajapati-mythology.htmlhttp://www.sacred-texts.com/hin/rigveda/rv01116.htmhttp://www.newfrontier.com/nepal/tantra_enlightenment_through_sex.htmhttp://en.wikipedia.org/wiki/Yamihttp://www.sacred-texts.com/hin/rigveda/rv10010.htmhttp://www.mythologydictionary.com/prajapati-mythology.htmlhttp://www.sacred-texts.com/hin/rigveda/rv01116.htmhttp://www.newfrontier.com/nepal/tantra_enlightenment_through_sex.htm


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from that da! onward Sat!a'ati will smell of mus& instead of +sh. The son born of thisunion is !asa.

@. Sha&untala* +gure in Hindu m!tholog! and the protagonist in the drama *bhi4nana sha&untalawritten b! the poet 8alidasa. Sha&untala is the daughter of the apsara ena&a and thesage ish'amitra, concei'ed when ena&a is sent to seduce ish'amitra in an attemptto reduce his spiritual powers. Sha&untala is raised at the ashram of the sage 8an'a,

where she grows into a beautiful !oung woman. One da! she attracts the e!e of 8ingDush!anta, who has been hunting in the forest, and the! are married b! the gandhar'aform of marriage (consensual se-ual intercourse), concei'ing their son 5harata.

F. Sthuna&arna 1e-changes se-3n the ahabharata, the later of the two great Hindu epics, Sthuna&arna is a naturespirit (!a&sha) who e-changes se-es with Shi&handi, the rebirth of the maiden *mba,daughter of the &ing of 8ashi.

>. !asa 2 1The 5irth of /anda'as and 8aura'as3o n Hindu m!tholog!, !asa, a sage who is traditionall! considered to be the author

of the ahabharata, the later of the two great Sans&rit epics. !asa is the son of thesage /arashara as a result of his dalliance (casual sex) with the ferr! womanSat!a'ati. ater in life Sat!a'ati marries 8ing Shantanu but onl! after e-tracting thepromise that their children will rule, instead of Shantanus eldest son, 5hishma.

o Sat!a'atis +rst son dies in childhood, and the second dies after his marriage butbefore ha'ing an! children. n her desperation to preser'e Shantanus line,Sat!a'ati calls on !asa to sleep with her !ounger sons wi'es, *mbi&a and*mbali&a. *ccording to tradition !asa is 'er! ugl!, and both of the womenin'oluntaril! react when !asa appears in her bed. *mbali&a turns pale, causing herson, /andu, to be born with an unnaturall! pale comple-ion, and *mbi&a co'ers here!es, causing her son, Dhrtarashtra, to be born blind. !asa also has se-ualrelations with *mbi&as maidser'ant, who gi'es herself to him willingl!, and from

her is born idura. The descendants of /andu and Dhrtarashtra are the /anda'asand 8aura'as, respecti'el!, who are the two warring factions whose enmit! dri'esthe ahabharata. Thus !asa is not onl! the author of the ahabharata, but alsothe source of the two families whose struggle is described in it.

induism ractices contradicts itself 6. The Hindu right wing political part! 5E/ has passed a bill to ban cow slaughter, ma&ing

sale, consumption and possession of beef a punishable o$ense up to se'en !ears. ndiawas ne'er a secular countr!. t has been including man! elements of bowing down toblind and irrational religious sentiments and made them laws to impose it onto e'er!one.Iith these mo'es ndia is mo'ing awa! from ideal of becoming a safe place for practice of

ones faith without inter'ention of state as protected in *rticle @N of ndian =onstitution. This is clear case of a Hindu ma4orit!, dominated b! upper caste 'ersion of Hinduismwhere cow is a sacred animal, imposing its will on other religions and lower caste Hindus.(Other religions li&e uslims and lower caste Hindus eat 5eef)

9 et us ha'e a closer loo& at these arguments6. That the Hindu culture does not permit the consumption of beef @. This is a ma4orit! practice

5oth are utter lies. =onsumption of beef was wide spread across all sections of the Hindu fold,from the upper caste 5rahmins to the lower castes, as e'idenced in most of the Hindu te-ts,the references of which are gi'en below.

References.

http://www.deccanherald.com/content/58978/cow-slaughter-ban-bill-passed.htmlhttp://www.deccanherald.com/content/58978/cow-slaughter-ban-bill-passed.html


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6. Rigveda : Mandala-1, Sukta:162, Mantras: 2, 7, 9-15 and 19-21 Detailed description of the Aswamedha horse sacrifice, where the horse, along with several goats and cows is killed, cooked andeaten after offering it to Indra and other deities.

@. Manu smriti 5: 11-37 : Details of which meat can e consumed and which should not e. All except forthe camel !! can e consumed as per "anu. #e goes further to declare that one who desists theconsumption of meat on such occasions that warrant its consumption, are doomed to e reorn, asman$ as twent$ one times, as animals.

F. Satapatha Brahmana 11:7:1:3: Declares that meat sacrificed in $agnas is the est for consumption.

>. Ramaana !multiple verses" : %everal references to consumption of meat of deer and goat includingpriests and &rahmins. 'he part where %ri (am consoles )ousal$a efore his exile *I will have to surviveon the fruits and vegetales of the forest, after eing denied the meats +of the palace-. 'he stor$ ofa$antha also descries %ita, (am and /axman having dried meat. &harata is treated with meat on hisarrival to the forrest, in search of (am, $ the adhivasis. 'here is also Dhanu +who was lierated fromthe (akshasa avatar, kaandhan descriing the various meats and fish that are availale at the shoresof the river 0ama for (am and /axman. 1et another one is where &ali recalls the meats that can econsumed as per "anusmriti hp , while down $ (am4s arrow.

N. Susruta Samhita : Suthrasthanam, #thara ardham $hapter %6, &'nna pana vidhi& !the (hapterthat deals )ith &health eating and drinking ha*its&" Descries in detail various categories of meatand their enefits, the various methods of preparation for the est effects and the medicinal value ofsuch meat. %uchrutha also recommends meat of cow for certain respirator$ diseases. +verse 85.&uffalo meat is recommended for etter sleep, sex and also for reast milk.

. Susruta Samhita Suthra sthanam, $hapter 2+, &ithaahitheeam& !$hapter n health andunhealth pra(ti(es": &road categori6ation of meat that can e consumed $ all eings.

M. 'shtanga hrudaam Suthra sthanam $hapter 5: descries preparation "eat cutlet +7eshavaram insanskrit, and also the kinds of meat +including rog, &at, and even (at! that can e used to preparethe same. 'he same description for meat cutlet is given in %usruta %amhita in %utra sthanam, hapter

9, +Anna paana vidhi :

?. Brhadaranaka #panishad 6:%:1. atha $a icchetputro me pandito vigitah. samitimgamah.susrusitam vacam. hasita ;a$etasarvanvedananuruvtasarvama$uri$aditimamsaudanam. paca$itva sarpismantamasn$atamisvarau ;ana$itavaiauksena varsahena va

'ranslation of which is ..

And


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3. Halmiki ama)ana C 1)odha !andam C AhaterSargaJ 4'5 Herse 43 C " shall li'e ina solitar! forest li&e a sage for fourteen !ears, lea'ing o$ meat and li'ing with roots, fruitsand hone!0.

6.#ews and practice29 uote "Last year 16,000 water buffaloes were slaughtered at the festival, where

people make sacrifices of any animal they can afford, including rats, pigs, chicke

goats or pigeons.”

1ref3 http2;;freethin&er.co.u&;@6;6;6M;org!9of9blood9letting9as9nepal9honours9durga9hindu9

goddess9of9power;

66.=hec&Rama eat meat, read2L *!odha 8andam, @, @, Y>th =hapters.Ramas contempt for women and lower castes, read2L Soorpana&i, *!omu&iL *!odh!a &andam, =hapter 6L Bttara &anadam, =hapter M

Others2

9 Di$erent t!pes of shi' lingam (and !oni) in di$ temples2http2;;sandeepnadendla.com;shi'a.asp-

9 5irth of 8arti&e!a from shi'as semem or from *gnis semen (di$ 'ersion)1Ref3 http2;;www.apamnapat.com;articles;F6Shi'a95irthOf8arti&e!a.html http2;;www.apamnapat.com;articles;FShi'a95irthOf8arti&e!a.html http2;;www.gita9societ!.com;scriptures;*6?*EOR/BR*#*S.GS.pdf stor! on pg2@@F99 Tantra 2 General term for a genre of secret rituall! based religious practices. These are

most often laid out in te-ts also &nown as tantras ("loom0), so named because these te-tswea'e a distincti'e picture of realit!. n popular Hindu culture, tantric practitioners(tantri&as) are associated with illicit se-ualit!, with consuming forbidden things (mean is

not reall! forbidden according to man! te-ts) such as meat and liUuor, and with ha'ing theabilit! to &ill or harm others through blac& magic. Secrec! in tantra ser'es two functions.On the one hand, it conceals the rites and practices from the uninitiated, who are seen asunUuali+ed to recei'e it, and on the other, it creates a religious subcommunit! with aparticularl! de+ned identit! and sense of pri'ilege.

other stories2

http2;;reliFN.'assar.edu;debru!n;sati.htmlhttp2;;sha&tisadhana.Nmegs.com;#ewhomepage;Arames;messageboard;Shi'asati.html

http2;;www.oocities.org;indiaNN;linga.htm

Bsefull lin&s2

http://freethinker.co.uk/2010/10/17/orgy-of-blood-letting-as-nepal-honours-durga-hindu-goddess-of-power/http://freethinker.co.uk/2010/10/17/orgy-of-blood-letting-as-nepal-honours-durga-hindu-goddess-of-power/http://sandeepnadendla.com/shiva.aspxhttp://www.apamnapat.com/articles/031Shiva-BirthOfKartikeya.htmlhttp://www.apamnapat.com/articles/030Shiva-BirthOfKartikeya.htmlhttp://www.gita-society.com/scriptures/ALL18MAJORPURANAS.IGS.pdfhttp://reli350.vassar.edu/debruyn/sati.htmlhttp://shaktisadhana.50megs.com/Newhomepage/Frames/messageboard/Shivasati.htmlhttp://www.oocities.org/india505/linga.htmhttp://freethinker.co.uk/2010/10/17/orgy-of-blood-letting-as-nepal-honours-durga-hindu-goddess-of-power/http://freethinker.co.uk/2010/10/17/orgy-of-blood-letting-as-nepal-honours-durga-hindu-goddess-of-power/http://sandeepnadendla.com/shiva.aspxhttp://www.apamnapat.com/articles/031Shiva-BirthOfKartikeya.htmlhttp://www.apamnapat.com/articles/030Shiva-BirthOfKartikeya.htmlhttp://www.gita-society.com/scriptures/ALL18MAJORPURANAS.IGS.pdfhttp://reli350.vassar.edu/debruyn/sati.htmlhttp://shaktisadhana.50megs.com/Newhomepage/Frames/messageboard/Shivasati.htmlhttp://www.oocities.org/india505/linga.htm


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http2;;[email protected];document;rdsYaiW;OHWZOBWH#DBW*I*8C.html

Other lin&s (still editing)2 http2;;www.dharmicscriptures.org;scriptures.htm

http2;;www.manushi9india.org;pdfsWissues;/DAX@6>6;FX@pancha&an!aX@>[email protected]

read pg26YY http2;;www.gita9societ!.com;scriptures;*6?*EOR/BR*#*S.GS.pdf

http2;;truereligiondebate.wordpress.com;@?;N;66;wanna9become9husband9of9all9hindu9women;

http2;;truereligiondebate.wordpress.com;@?;?;6Y;how9hindus9insult9their9own9bhagwan9god;

http2;;static.sirimangalo.org;pdf;aran!a&andam.pdf

http2;;su4aiblog.blogspot.in;@66;;m9f9husain9nude9saraswati.html

http2;;users6.4abr!.com;pg@66;site;coll;pras;[email protected]

http2;;www.bolo4i.com;inde-.cfm7md\=ontentJsd\*rticlesJ*rticleD\66@@@

\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\Some Hindu practices and rituals

\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\6) grisl! practice of burning a widow ali'e on the funeral p!re of her husband (suttee). f she didnot willing 4ump into the +re, she was often thrown into it b! the mob gathered to watch her burnto death.@) =hild sacri+ces to animal gods such as sacred crocodiles were common until this Hindupractice was criminalied b! the 5ritishF) ritual murder and burial of tra'elers b! the 8ali cult (the thugees) is another e-ample ofHinduism:s inherentl! demonic nature and inspiration>) using children as se- sla'es in Hindu templesN) The! not onl! ser'ed the se-ual per'ersions of the priests and gurus but were used asprostitutes to bring in mone!.) temple art that depicts sodom!, child se-, orgies and bestialit! of the grossest &ind.M) drin&ing urine from animals and humans and smearing dung in their hair and on their bod!.?) soul9transmigration, &arma, race and caste.Y) acceptance of incest6) bestialit!66) =annibalism,6@) urine9drin&ing,6F) dung9eating,6>) castration of *boriginal males (Hi4rah cult),

http://www.2shared.com/document/rds9ai6_/OH_YOU_HINDU_AWAKE.htmlhttp://www.dharmicscriptures.org/scriptures.htmhttp://www.manushi-india.org/pdfs_issues/PDF%20141/03%20panchakanya%204-12.pdfhttp://www.gita-society.com/scriptures/ALL18MAJORPURANAS.IGS.pdfhttp://truereligiondebate.wordpress.com/2008/05/11/wanna-become-husband-of-all-hindu-women/http://truereligiondebate.wordpress.com/2008/05/11/wanna-become-husband-of-all-hindu-women/http://truereligiondebate.wordpress.com/2008/08/19/how-hindus-insult-their-own-bhagwan-god/http://static.sirimangalo.org/pdf/aranyakandam.pdfhttp://sujaiblog.blogspot.in/2011/06/m-f-husain-nude-saraswati.htmlhttp://users1.jabry.com/pg211/site/coll/pras/pras_religion2.htmlhttp://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=11222http://www.2shared.com/document/rds9ai6_/OH_YOU_HINDU_AWAKE.htmlhttp://www.dharmicscriptures.org/scriptures.htmhttp://www.manushi-india.org/pdfs_issues/PDF%20141/03%20panchakanya%204-12.pdfhttp://www.gita-society.com/scriptures/ALL18MAJORPURANAS.IGS.pdfhttp://truereligiondebate.wordpress.com/2008/05/11/wanna-become-husband-of-all-hindu-women/http://truereligiondebate.wordpress.com/2008/05/11/wanna-become-husband-of-all-hindu-women/http://truereligiondebate.wordpress.com/2008/08/19/how-hindus-insult-their-own-bhagwan-god/http://static.sirimangalo.org/pdf/aranyakandam.pdfhttp://sujaiblog.blogspot.in/2011/06/m-f-husain-nude-saraswati.htmlhttp://users1.jabry.com/pg211/site/coll/pras/pras_religion2.htmlhttp://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=11222


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6N) de'adasism (*r!an Hindu se-ploitation of *broginal women),6) human sacri+ce (purushamedha),6M) 8autil!an totalitarianism and apartheid ('arnashrama dharma)6?) =astism 9 Religion sanctioned racism6Y) cow genital worship@) rat worship@6) drin&ing mil& in rat temple from bowls of mil& and rat feces@@) gential worship@F) shi'a:s se- orgies@>) :hol! images: of man, woman and animal in e'er! single se-ualposition imaginable@N) countless and pointless hol! pornographic scripture about shi'a and e4aculation@) no rules or regulations or limitations on se-@M) ritutals of pouring mil& on large statues of a hol! penis@?) the brutal application of untouchabilit!@Y) Se- agic (tantric practices)

\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\Hindu Scriptures

\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\

(ust)main edic god also displa!ed animal characteristics.He had incest with his own daughter, an act that is perfectl! legal inedic law 2 Saras'ati, who became the wife of her own father, was thedaughter of 5rahma. There are @ stories about her genesis in theSaraswati /urana:. One is that 5rahma created his beautiful daughterSaraswati direct from his 'ital strength: or seminal uid

(asterbation)5rahma used to collect his semen in a pot whene'er he masturbated+-ing his carnal e!es on the celestial beaut! Br'asi. 5rahma:s semenin the pot ga'e birth to the sage *gast!a, and *gast!a in turn ga'ebirth to Saraswati. Thus, Saraswati had no mother.

(ncest)5rahma and his daughter Saraswati li'ed as husband and wife indulgingin incest for 6 !ears. The! had a son Swa!ambhumaru and a daughterSatarupa. THrough the incest of 5rahma:s son and daughter 5rahma gottwo grandsons and two grand9daughters There are other abundant

e-amples of incest from the edic age. These pro'e that the edic *r!ans regularl! practiced incest of thefather9 daughter t!pe and the brother9sister t!pe ( Sita ). oreo'er,the edas full! legalise this abominable practice.

(5estialit!)5rahma, the main god of the edic religion, was so lecherous that hewas not satis+ed with his own daughter. n fact, feelings of lustcrept up when he saw e'en females of animal species % He was sofrustrated that he copulated with a bear 2


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=annibalism, urine9drin&ing, dung9eating, castration of *boriginalmales (Hi4rah cult), sati(widow9burning), de'adasism (*r!an Hindu se-ploitation of *broginalwomen), human sacri+ce(purushamedha), 8autil!an totalitarianism and apartheid ('arnashramadharma)

(/OR#OGR*/HZ # R**Z*#* )/ornograph! is replete in the Rama!ana, especiall! in the olderunedited 'ersions. The oldest Rama!anas are in fact 5uddhist 'ersions,and the! preser'e much of the true character of the 'icious Rama andhis adulterous wife Sita. uch of this material was later on deletedb! the 5rahmin croo&s, so one must go to the older Rama!anas in orderto unco'er the truth.

Thus, Dr. =harles claims that Rama!ana contains much pornographicmaterial and cannot be read in public. He gi'es the followinge-amples2 Rama:s description of Sita:s beaut! is lewdl! detailed and

full of obscene details (refer to =.R. Srini'asal!engar:s translationof *ran!a 8andam 9 chapter >).

This shows the trul! lecherous nature of Rama, who considered women asmere se-ual ob4ects. n 8is&ind 8andam, the great: Rama of thewonderful: religion of Hinduism e-plains to a&shmana in graphicdetails his se-ual e-perience with Sita. This shows that Rama was apornographer and lecher to boot. #ot onl! did he seduce Sita, but hadto tell the whole world about it % He 'iewed marriage simpl! as ameans of ful+lment of base passions. The intelligence, her 'irtues

and personalit! do not count. *ccording to Rama!ana, the *r!ans

(5rahmins) used to drin& liUuor (of nine di$erent &inds), eat meat,marr! man! wi'es and prostitution was an accepted wa! of life amongstthe priests and gods. This pro'es that, e'en during the Rama!anic eraof the 5rahmanic Dar& *ges, the noble: *r!an Hindus li'ed in themanner of the animals with whom the! shared the 4ungles.

Rama!ana also recounts the stor! of 8ing Dasharatha who, in order toha'e a bab! son, made a big sacri+ce (!agnam) of sheep, cattle,horses, birds and sna&es. He then deli'ered his three wi'es

8aushali!a, Sumatirai and 8ai&e!i to three priests. These hol! men,ha'ing full! satis+ed their carnal desire, returned the ladies to the8ing. 5! this means, the 8ing was able to ha'e three sons 9 Ram,a&shman and 5harat (5ala 8andam, =hapter 6>. Aor more details on!agnam, refer to the boo& Gnana Surian, published b! 8udi *rasu/ress). Thisshows the trul! cheap nature of Rama:s immoral father. He was willingto prostitute his wi'es merel! in order to gain personal bene+ts. thehanding o'er of Rama:s mother to the three disciples occurred afterthe edic horse


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sacri+ce (ashwamedha), in which Rama:s mother copulated with the deadhorse in accordance with edic Hindu reUuirements. This e-ample showsthe trul! debauched nature of Rama:s mother. Ih! did she ha'e to ha'eintercourse with a dead horse 7 Iould not a li'ing horse do 7 TheRama!an tells us much about the unlawful relationship of incest(/lease refer to *ran!a 8andam, chapter >N, 'erses 6@@, 6@F, 6@> J6@N).

ncest is the prime specialit! of HinduismQ thus 5rahma hadintercourse with his own daughter Saras'atQ and e'en Sita is, in theolder 5uddhist and more authentic 'ersions of the Rama!ana, the sisterof Rama. One ma! as&, wh! are such per'ersions as incest, beastialit!pre'alent in Hinduism, and in fact sanctioned in Hindu scriptures 7

The answer is that the 5rahmin imposed a strict sense of brahmacar!a:(ascetism) onto a pre'iousl! *r!an barbarian societ!. *s a result,common *r!ans could not satisf! their urges in normal and healt!manners and were thus forced to resort to per'ersions such as incest,oophilia,

etc. The following Hindu practices will re'eal how immoralit! andindecenc! are sancti+ed in the name of Hinduism.

#G* J ZO# ingam and Zoni are the male and female se-ual organsrespecti'el!. Hindus are allowed to worship an!thing 9 includingse-ual organs. t is not un&nown for them to name their children Shi'aingam (God Shi'a:s se-ual organ) or Rama ingam (God Rama:s se-ualorgan). (n some places in 8arnata&a, the gods demand both male andfemales to pra! na&ed together.) This practice is not so much asur'i'al of pre95rahmanic Sai'a religion, but arose as a means of

5rahmins ensuring a constant suppl! of lower9caste women to satisf!their lecherous needs. The 5rahmins, who possessed absolute power o'erall other races, li'ed a life of constant debaucher!, raping thenon95rahmin women and forcing them into prostitution.

DC*D*S (RCGOBS /ROSTTBTO#) The De'adasi s!stem was set up,according to a Times of ndia report (696 6 9?M) as a result of aconspirac! between the feudal class (pseudo9secular word forRa4puts:) and the priests (pseudo9secular word for 5rahmins:).

The latter, with their ideological and religious hold o'er the

peasants and craftsmen, de'ised a means that ga'e prostitution theirreligious sanction. /oor, low9caste girls, initall! sold at pri'ateauctions, were later dedicated to the temples. The! were theninitiated into prostitution. Thus De'adasism is a s!stem of legalisedrape, enforced prostitution and se-ual e-poitation of 5lac& Sudrawomen b! 5rahmin men. oreo'er, b! raping Sudra women the 5rahminscould breed a new mi-ed race of middle castes which would ser'e todi'ide the Sudras % 5H*R*T #*TZ* J THC 5R*H#S The 5harat #at!am isa dance performance which, because of the 5rahmin media, has gainedmuch recognition as a form of art. Howe'er, the origin of this dance


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to N.

(odern Da! application) The stud!, made during health camps organised b! the Iorld HealthOrganisation (IHO) in the de'adasi populated areas, re'ealed that thededicated girls formed 6N percent of the total women in'ol'ed inprostitution in the countr!, and as much as M percent to ? percentof the prostitutes in the border districts of 8arnata&a andaharashtra. This shows the e-tent to which the lecherous 5rahminsraped and e-ploited the #egroid Sudra women of South ndia.

THC #*8CD H#DB ZOGS OA 8*SH an! of the Zogis of 8ashi (5anaras)li'e na&ed and beg for their li'ing. The! li'e in dirt!, unh!gienicconditions, and drug addiction is rife among them. Our so9calledleaders and intellectuals ha'e all contributed to the superstitiousbeliefs and the! ha'e helped these saints to thri'e and practisedecepti'e methods to cheat the public. t is an utter shame that amongthe worshippers of such na&ed godmen, there are a number of high court

4udges, ad'ocates, engineers, doctors, professors, politicians, cinemaactors and actresses. Aor more details on these Hindu saints and

Zogis, watch the documentar! 'ideo 9 SHO=8#G *S* 9 which isa'ailable from the following addresses2 *tlas

nternational Ailm G5H, unich, I. German!. Repla! ideo, ondon, G.5ritain. Distribution

Airst Ailm Organisation, Hong 8ong.

ST*R8 #*8CD 5*THS% *GC#=CS #ews *genc! reports on @F9Y9?M that at8urushetra (ndia) about 6, #*8CD Hindu Sadhus (saints) plungedthemsel'es into the ri'er during a solareclipse, claiming this to be a hol! dip. O'er one million pilgrims,na&ed and semi9 na&ed, both male and female, also followed them intothe ri'er. The largest of the pools is 5rahmasaro'ar, and is said toaccommodate 6, bathers at a time. There was still no room fore'er!one in the water at one time and there was much pushing andsho'ing. The huge crowds waiting on the ban&s barel! had space to turnaround. /eople crowded the shore waiting for their chance. This is theposition of hol! dip e'er!where in ndia. * Har!ana

Go'ernment spo&esman said that the! posted @, policemen to a'oidmisuse of this mi-ing opportunit! for per'erted reasons. The reasonwh! the 5rahmins wal& na&ed is that the! could more easil! force thelower castes to consume their urine and dungQ the 5rahmins could alsomore easil! rape lower9caste women. Thus, when 5rahmins wal& along theroad, the! stop at inter'als in order to relie'e themsel'es, whentheir disciples immediatel! crowd around to obtain a piece of hol!:e-crement in order to consume it. f a 5rahmin decides to copulatewith an! low9caste woman he sees, he immediatel! rapes her in public


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without an! fear of retribution. These disorders were put down b! the5ritish in the bigger cities, but the! continue in the ruralcountr!side. Aor those who don:t &now wh! the 5rahmins forced theSudras and other lower castes to consume dung and urine is that b!this means, diseases and ailments would de'elop among the Sudras.

Thus, the non95rahmins would su$er from perpetual diseases and death.n addition, it reminded the Sudras of their

rightful and correct: place in Hinduism 9 namel!, as the animalsla'es of the 5rahmins.

a!be, e'en animals were treated better than Sudroids. n addition tothis spectacle, the pilgrims also loo& directl! at the sun with thena&ed e!e. Scientists and doctors strongl! ad'ise against this as itis li&el! to cause blindness. The reason wh! the 5rahmins encouragedthe low9caste people to loo& at the Sun is that the! desired to blindthem into

sightless sla'er!. Due to 5rahmin brainwashing, a large fraction of the population became blind b! staring at the Sun, thereb! becomingfurther degraded in status and posing no threat to the e'il5rahmanism.

THC R*=C *# D/* #ews (96 6 9?) reports that /olice ha'e arresteda miracle man in the Iestern ndia cit! of /rune for raping a numberof women, on the prete-t of sol'ing

their troubles, b! ma&ing them sit na&ed before an idol which was

supposed to render di'ine ad'ice. He would hold a blan& sheet of paper o'er a +re on which written words would

appear. He would then con'ince the women to ha'e se- with him on thestrength of the miracle. /olice disco'ered that his di'ine ad'ancewas nothing but a simple chemical tric& b! which words written onpaper with in'isible in& became legible when held o'er a ame.

HOI RSHS ICRC =RC*TCD7 *ccording to the Hindu Hol! boo&s, God 5rahmaarranged the marriage of god Shi'a to goddess /ar'athi. Ihen the! wentaround the +re as per Hindu religious ritual, god Shi'a loo&ed at the

thighs of goddess /ar'athi and e4aculated his semen into the Aire andthe! became Rishis (priests). *ccording to the Hindu /uranas thisgod can do such

a +lth! act% SC[ ITH =OIS n man! Hindu temples there are sculpturesdepicting men ha'ing se- not onl! with women but also cows. Ihat isthe meaning of this7 s not the cow sacred7 f it is, then it shouldbe worshipped not se-uall! assaulted% The answer is that the low9castepeople were so frustrated because the 5rahmins had abducted all theirwomen as De'adasis that the! had to satisf! their desires with cows.


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Ihilst the 5rahmins were bus! raping their women, the Sudra men had tocopulate with cows %

R**Z*#* S THC =BTBRC OA *RZ*#S (5R*H#S)% Dr. =harles claims thatthe Rama!ana is nothing but the culture and wa!of life of the *r!ans (5rahmins) which is still ha'ing a great impacton present da! ndia. *ccording to Rama!ana, the *r!ans (5rahmins)used to drin& liUuor, used to eat meat, used to ha'e man! wi'es, andprostitution was a wa! of life to the Rishis (/riests) and e'en thegods. This was true to the barbaric *r!an wa! of life. The concept of re9incarnation ora'tar is the bed9roc& of the Hindu belief. Rama, ishu, Hanuman etc.... are all belie'ed tobe a'tars. 5ut according to Hindu scholar 8shiti ohan Sen, there isnothing in the edas tosupport this belief% Rather, it is an *r!an ; =hinese concept that ma!ha'e crept into theHindu thoughts. This sha&es the whole foundation of Hinduism% Hindus

accept man! incarnations of God. Ihile some Hindus ta&e the doctrineliterall! and accept +gures li&e Rama, 8rishna, and 5uddha as actualincarnation, others prefer to treat it as a useful m!th. The origin of the concept of a'atara is obscure. t cannot be found in the edas,but it is possible that it came from the *r!an settlers in ran. Theidea of discontinuous incarnations can be found in the 5ahram Zasht,which forms part of the oroastrian corpus, where incarnations of thedeit! erethragna can be seen. *ccording to another theor!, theconcept originated in central *sia, as the 5ahram Zasht shows tracesof =hinese inuence and m!tholog!. n none of these beliefs, howe'er,

does the concept pla! as important a part as it does in post9 edicHindu thought, particularl! that of the epics, Rana!ana andahabharata. *nd the reason wh! it forms an integral part of 5rahmanism is that it sanctions the inhuman sla'er! to 5rahmins inHinduism. Since the lowe9caste persons had committed sins in theirpre'ious li'es, the 5rahmins were 4ustl! punishing them % This form of mental pollution ser'ed to further buttress the legalised sla'er! to5rahmins that is Hinduism.

HOI HOZ S THC =OI7 The origin of the holiness of the cow in popularHinduism is not Uuite certain. The *r!ans lo'ed to eat beef, though

the! seem to ha'e admired the cow as a 'er! useful animal. Howe'er,now the Hindu e'en goes to the e-tent of drin&ing the urine of thecow. How come 7 The reason wh! Hindus drin& cow:s urine and eatcow9dung is that the 5rahmins ha'e enacted laws which force thenon95rahmins, especiall! the Sudroid 5lac&s, to eat not onl! cow9dungand drin& cow9urine, but the urine and e-creta of 5rahmin males aswell. These laws and customs show the ab4ect depth to which the5rahmins had crushed the non95rahmins. So lowl! and animal9li&e wasthe status of the Sudras that the! e'en had to consume the urine anddung of their 5rahmin masters % #owhere on the face of the earth, not


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e'en during the dar&est da!s of sla'er! in the BS South, or apartheidin South *frica, did a race of masters inict a more dehumanisingt!rann! o'er a sub4ect population.

(ore odern da! beha'ior)5ihar tantri&s o$er !outh:s head to deit! for magical powersndo9*sian #ews Ser'ice /atna, October M

Tantri&s beheaded a !outh and o$ered his head to a local deit! togain supernatural powers at a 'illage in 5ihar, reports said on

Tuesda!.

The tantri&s cut o$ the head of @N9!ear9old 5ina! 8umar of 5arbigha'illage in Shei&hpura district on onda! night and o$ered it toDa&baba, the local deit!.

The incident comes close on the heels of Bnion inister of State for

Human Resources San4a! /aswan encouraging witchcraft practitioners b!calling them traditional healers in 5ihar.

The !outh, who ran a sweets shop in the 'illage, was abductedrecentl!. His headless bod! was later found in a +eld, and his headdisco'ered later in a temple. The incident has created panic and fearamong 'illagers. 5ut some belie'e the head being found in the templewas a smo&escreen and the !outh had actuall! been murdered. His headwas o$ered to the 'illage god to mislead people about the moti'ebehind the murder, some 'illagers said.

\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\/hilosophical uestions for Hinduism\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\

a. Ih! does the Bni'erse e-ist as opposed to not e-isting7 Since itcannot answer this Uuestion, Hinduism simpl! denies the e-istence of the world around us. t is an illusion (ma!a) or dream.

b. s the uni'erse eternal or did it ha'e a beginning7 Hinduism has

alwa!s taught that the uni'erse is eternal. 5ut this has beensuccessfull! refuted b! modern science. This also e-poses an inherentcontradiction within Hinduism. f the uni'erse does not e-ist but isillusionar! in nature, how then is it eternal7 How can Hinduism spea&of the uni'erse going through eternal c!cles if the uni'erse does note-ist7

c. Ih! does the Bni'erse e-ist in such a form that predictabilit! andscience are possible7 5! den!ing the e-istence of the world around it,Hinduism did not de'elop science and cannot e-ist wh! it wor&s.


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d. Ihat is e'il7 Once again, since Hinduism could not answer thisUuestion, it simpl! denied that e'il e-isted.

e. Ih! does e'il e-ist7 Hinduism cannot answer this Uuestion.

f. Ihat is man7 Hinduism denies that we actuall! e-ist.

g. How can we e-plan the uniUueness of man7 Hinduism cannot e-plainwh! man is distinct from the world around him.

h. Ih! do we do e'il7 Hinduism cannot answer this Uuestion.

i. Ihat is sin7 5ecause it does not ha'e a concept of apersonal;in+nite =reator, Hinduism has no concept of sin per se.

4. How do we obtain forgi'eness for our sins7 There is no forgi'enessin Hinduism. Zou will ha'e to su$er in the ne-t life for the e'il !ou

do in this present life. This answer e-poses an inescapablecontradiction within Hindu philosoph!. f the uni'erse, e'il, and mando not actuall! e-ist but are onl! illusions (a!a), then on whatgrounds does &arma e-ist7 f it does not actuall! e-ist either, thenon what grounds does reincarnation happen7

&. On what basis can we e-plain man:s desire for meaning,signi+cance, 4ustice, morals, truth and beaut!7 Hinduism has noanswer to these Uuestions. l. How can we pro'ide a su]cient basisfor meaning, signi+cance, 4ustice, morals, truth and beaut!7 Hinduism

cannot pro'ide a philosophic basis for an! of these things.

\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\Some Ainal =omments\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\Dear ndians, before ma&ing unpro'o&ed attac&s on slam in soc.culturegroups of e'er! uslim countr!, as& !ou reect on !our ownpractices before insulting ours.

Regards.

RCACRC#=CS\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\References ( 8o'oor ) 9 Gods, Demons and Spirits: , Dr. *braham T.8o'oor, Eaico /ublishing

House, 5omba! 6YY. ( other ) \ Rama:s other:s 5eastialit! with aHorse:, b! 8andu


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elmurugan, Telingana #adu Eournal, H!derabad 6YYY. ( /uran ) 9/uranograph! or

/ornograph!7: , odern Rationalist, ol. @F (*pril 6YY?), #o.>, ( Ram) 9 Rama the Great

5astard:, b! 8andu elmurugan, Telingana #adu Eournal, H!derabad 6YYY.( Sita ) 9

Oppression of Iomen in ndo9*r!an Societies: , b! Sita 8aushal!a. (Sitaram ) \ Rama:s

ncest with His Sister Sita: , b! 5abu Eambulingam, Telingana #adu Eournal, H!derabad 6YYY.

( Spell ) 9 ntroduction: to Richard 5urton:s 8amasutra The 8amaSutra of ats!a!ana:,

transl. Sir Richard A. 5urton, ntroduction b! Eohn I. Spellman.,/enguin 5oo&s ndia, td.

http2;;a'i4it.humanists.net;article;ohWhinduWawa&e.htm

http2;;www.ambed&ar.org;riddleinhinduism;
http://avijit.humanists.net/article/oh_hindu_awake.htmhttp://www.ambedkar.org/riddleinhinduism/http://avijit.humanists.net/article/oh_hindu_awake.htmhttp://www.ambedkar.org/riddleinhinduism/

academic study on the morality of hindu gods

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