bible Archives - VedKaBhed.Com https://vedkabhed.com/index.php/tag/bible/ Truth About Hinduism Mon, 20 Jun 2022 13:06:07 +0000 en-US hourly 1 https://wordpress.org/?v=6.1.1 Intoxicant Consumption in Hinduism https://vedkabhed.com/index.php/2019/04/11/intoxicant-consumption-in-hinduism/ Thu, 11 Apr 2019 06:28:20 +0000 http://vedkabhed.com/index.php/2018/08/11/intoxicant-consumption-in-hinduism/ Written by Sulaiman Razvi Hinduism is perhaps the only religion in the world which has a deity of liquor called Varuni and a god like Shiva associated with Bhang (cannabis). Intoxicant consumption is not unknown in Hindu society. In fact, intoxicants like Bhang and liquor have become ceremonial beverages during Hindu festivals like Holi and […]

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Written by Sulaiman Razvi

Hinduism is perhaps the only religion in the world which has a deity of liquor called Varuni and a god like Shiva associated with Bhang (cannabis). Intoxicant consumption is not unknown in Hindu society. In fact, intoxicants like Bhang and liquor have become ceremonial beverages during Hindu festivals like Holi and Diwali. Bhang (hemp/cannabis) in the form of drink is widely consumed by Hindus during the festival Holi. Even Sadhus spend their lives smoking weed to please their lord Shiva though it is in violation of NDPS act. Dr. B.R. Ambedkar wrote in his book Riddles in Hinduism, “The ancient Aryans were also a race of drunkards. Wine formed a most essential part of their religion. The Vedic Gods drank wine. The divine wine was called Soma. Since the Gods of the Aryans drank wine the Aryans had no scruples in the matter of drinking. Indeed to drink it was a part of an Aryan’s religious duty…Who were denied Soma drank Sura which was ordinary, unconsecrated wine sold in the market. Not only the male Aryans were addicted to drinking but the females also indulged in drinking. The Kaushitaki Grihya Sutra I.11-12 advises that four or eight women who are not widowed after having been regaled with wine and food should be called to dance for four times on the night previous to the wedding ceremony.”

Consumption of liquor is clearly prohibited in Hindu scriptures and it is considered a great sin (Mahapataka) but some texts allow it under certain conditions, moreover, there are plenty of examples of Gods, Rishis and even Goddesses enjoying liquor. Some text even suggests the use of liquor for offering a libation to Hindu deities. There are approximately 11 types of liquors mentioned in Hindu scriptures such as Sura which is made from grains and was perhaps the most popular drink back then, Maireya which is Rum and made from treacle or molasses, Paista which is made from rice, Madhvika made from flowers, Madhuka made from honey, Panasa taken from jack fruit, Draksa made from grapes, Khajura sambhava made from date fruits, Nalikeraja prepared from coconut palm, Gaudi prepared from molasses, Arista which is a fermented liquor made from soapberry. Wine is praised in various ways in Hinduism, As per Agni Purana 84.1-2 dreaming about ‘wine in the night preceding the day of the ceremony, should be held as the most auspicious ones’, As per Srimad Bhagavatam 5.1.32-33 there are seven islands on Earth which are separated by seven oceans and the oceans are of salt water, sugarcane juice, wine, clarified butter, milk, curds and pure water.

Kumraila Bhatta a 8th century Hindu reformer observes, “Among the people of modern days we find the Brahmana women of the countries of Ahicchatra and Mathura to be addicted to drinking.” (Tantra-vartika, I.III.4). He condemned this practice in the case of Brahmins only, but not of Ksatriya and Vaisya men and women, if the liquor was distilled from fruits or flowers (Madhvi) and molasses (Gaudi) and not from grains (Sura). Madhavacharya in his Sankara Dig Vijaya Canto 15, verses 1-23 wrote that Adi Shankaracharya along with King Sudhanva traveled to Karnataka where they happened to confront Kapalikas a Shaivite sect who were engaged in drinking liquor in their worship like the Saktas. Then they had a debate on the issue. Which shows that Sadhus consumed liquor in 8th century also. Consumption of liquor by Kapalin (Shaivite sect of Hinduism) is much older than this, It is mentioned in Skanda Purana I.i.1.33-34 that Kapalins were engaged in drinking liquor. Liquor or cannabis consumption is not a taboo in the Shaivite sect because of that they are censured by Vaishnavite Hindus. Srimad Bhagavatam a Vaishnavite Purana censures Kapalins in the following way,

Srimad Bhagavatam 4.2.28-29 “One who takes a vow to satisfy Lord Śiva or who follows such principles will certainly become an atheist and be diverted from transcendental scriptural injunctions. Those who vow to worship Lord Śiva are so foolish that they imitate him by keeping long hair on their heads. When initiated into worship of Lord Śiva, they prefer to live on wine, flesh and other such things.” Tr. Swami Prabhupada

Swami Prabhupada wrote: “It is sometimes seen that devotees of Lord Śiva imitate the characteristics of Lord Śiva. For example, Lord Śiva drank an ocean of poison, so some of the followers of Lord Śiva imitate him and try to take intoxicants like gāñjā (marijuana). Here the curse is that if someone follows such principles he must become an infidel and turn against the principles of Vedic regulation. It is said that such devotees of Lord Śiva will be sac-chāstra-paripanthinaḥ, which means “opposed to the conclusion of śāstra, or scripture.’…” Swami Prabhupada on Srimad Bhagavatam 4.2.28 http://vanisource.org/wiki/SB_4.2.28

 

Definition of Sura & Asura

Devas in Hinduism are also called Sura and their enemies i.e. Demons are called Asuras, In later texts like Itihaas and Purana the definition of Sura and Asura given is that the Devas were imbibers of wine hence they were called Sura (literal meaning is liquor) and the demons did not accept liquor hence they were called A-Sura. As per stories mentioned in Hindu texts, Varuni (liquor) was born during the second churning of the ocean (Samundra Manthan) by Devas and Danavas. The Devas accepted her while the Danavas rejected her.

Brahmanda Purana, Lalita-Mahatmya 9.66-69 “When the ocean of Milk was once again churned by the Devas and Danavas, goddess Varuni with tremulous eyes on account of inebriety, rose up even as the Siddhas in the firmament began to think ‘What is this’? She smilingly stood in front of the Asuras. The Daityas did not accept her. Therefore they become Asuras. They were given the appellation Asura in the sense ‘Those who do not have Sura (liquor)‘. Thereupon, she stood in front of Devas. On the direction given by paramesthin (Brahma) Deva joyously accepted her. In view of the fact that they accepted Sura, they became glorified by the appellation Sura.” Tr. Board of Scholars, edited by J.L. Shastri

Ramayana of Valmiki, Bala Kanda 1, Sarga 45, verses 36-37 “Oh, Rama, the sons of Diti, namely asuraa-s, have not espoused that daughter of Rain-god, but oh, brave Rama, the sons of Aditi on their part, namely sura-s, have espoused that impeccable Vaaruni. Thereby the sons of Diti are called a suraa-s, and the sons of Aditi are called suraa-s, and gods are delighted and rejoiced on espousing Vaaruni.” Tr. Desiraju Hanumanta Rao

Mahabharata mentions the vow of Asura which was to abstain from drinking alcohol,

Mahabharata Vana Parva 3, Section 255″…And I shall observe the Asura vow…” Tr. K.M. Ganguli

Kisari Mohan Ganguli writes, “The vow of the Asuras was (according to the Burdwan Pundits) never to drink wine…”

http://www.sacred-texts.com/hin/m03/m03255.htm#fn_83

Varuni is the liquor deity of Hinduism, some texts calls her the wife of Varuna and some considers her the daughter of Varuna. Wine was born after churning of the ocean as per Hindu texts,

Mahabharata Udyoga Parva 5, Section 102 “…The gods, uniting with the Asuras, and making the Mandara mountain their pole, churned the waters of the ocean and obtained the wine called Varuni…” Tr. K.M. Ganguli

Mahabharata Udyoga Parva 5, Section 98 “…Behold now, O companion of the Lord of the celestials, that abode, made entirely of gold, and full of the wine called Varuni. Indeed, having obtained that wine, the gods acquired their god-heads…” Tr. K.M. Ganguli

 

Consumption of Alcohol by Gods and Goddesses

Rama & Sita

Rama the Maryada Purshottom (ideal man) is said to have made his wife Sita drink wine and then enjoyed the dance of women,

Ramayana of Valmiki, Uttarakhanda 7, Sarga 42, Verses 18-23 “Like unto Purandara with Sachi he took Sita by the hand, made her sit and drink the wine distilled in the province of Mira. And in no time the servants brought for him well-cooked meat and various fruits. Being inebriate the beautiful Apsaras, well-skilled in the art of singing and dancing, began to dance before Rama in the company of Kinnaris. The virtuous souled Rama, the foremost of those who know how to please, satisfied those beautiful damsels adorned with various ornaments.” Tr. Manmatha Nath Dutt

Ramayana of Valmiki, Uttarakhanda 7, Sarga 42, Verses 18-23 “Like unto Purandara with Sachi he took Sita by the hand, made her sit and drink the wine distilled in the province of Mira. And in no time the servants brought for him well-cooked meat and various fruits. Being inebriate the beautiful Apsaras, well-skilled in the art of singing and dancing, began to dance before Rama in the company of Kinnaris. The virtuous souled Rama, the foremost of those who know how to please, satisfied those beautiful damsels adorned with various ornaments.” Tr. Manmatha Nath Dutt

This verse appears in the 52nd Sarga of M.N. Dutt’s translation but actually, it is supposed to be in the 42nd Sarga. Following is another English translation by Hindu scholar Hari Prasad Shastri,

Valmiki Ramayana, Uttarakhanda 7, Sarga 42, Verses 18-23 “Taking Sita by the hand, Kakutstha gave her delicious wine made of distilled honey to drink, as formerly Puandara had offered to Sachi. Thereafter pure viands and fruits of every kind were brought by servants, whilst lovely Apsaras, skilled in the arts of singing and dancing, began to perform in the Prince’s presence and troops of Nymphs and Uragas, surrounded by the Kinneris intoxicated with wine, danced before Kakutstha, and the virtuous Rama, the most captivating of warriors, delighted those ravishing and charming women.” Tr. Hari Prasad Shastri

Following is the Hindi translation with Sanskrit text by Chaturvedi Dwaraka Prasad Sharma,

The Sanskrit word mentioned here is Madhu Maireya which is a type of liquor made from honey, Panini defines the word Madhu Maireya as,

Ashtadhyaya Panini, Book VI, Ch 11, verse 70 “…Thus ग्रुंडमेरेय: ‘the wine maireya prepared from treacle or molasses’. मधुमैरेय:maireya prepared from honey‘. Why do we say when denoting ‘an ingredient?’ Observe परममैरेय: Why do we say ‘before मेरेय?’ Observe पुष्पासव: Every sort of spirituous liquor except सुरा is called मेरेय.” Tr. Srisa Chandra Vasu

The above passage also makes the definition of the word Sura (सुरा) clear. Swami Vivekananda wrote,

“…Instances are found in the Râmâyana and the Mahâbhârata of the drinking of wine and the taking of meat by Rama and Krishna, whom they worship as God. Sita Devi vows meat, rice, and a thousand jars of wine to the river-goddess, Gangâ!”
https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Writings:_Prose_and_Poems/The_East_and_The_West/Food_and_Cooking

When Hanuman met Sita in the Ashok Vatika, he informed Sita about the condition of Rama, he told Sita that Rama has given up consumption of liquor and meat due to the grief of being separated from her,

Ramayana of Valmiki, Sundara Khanda 5, Sarga 36, verse 41 “Rama is not eating meat, nor indulging even in spirituous liquor. Everyday, in the evening, he is eating the food existing in the forest, well arranged for him.” Tr. K.M.K. Murthy

We know that Rama was a meat-eater, when he was about to go to Vanvaas (exile into the forest) he lamented that he would have to live in the forest without meat. So this verse indicates that Rama also consumed liquor. A verse from Ayodhya Kanda of Valmiki Ramayana states that Sita vowed to offer hundred cups of wine to the goddess if her wish is fulfilled,

Ramayana of Valmiki, Ayodhya Kanda 2, Sarga 55, verses 19-20 “Having come near the middle of the Kalindi, Sita prayed unto her, saying, ‘Hail to thee, O goddess! I cross thee. If my husband can successfully perform his vow. I will worship thee with a thousand cows and a hundred vessels of wine.” Tr. Manmatha Nath Dutt

Hanuman

The ardent Bhakt of Rama is also said to have taken intoxicants,

Mahabharata Vana Parva 3, Section 145, Verse 86 “…The powerful Hanuman, however, opening his eyes partially looked at him (Bhima) with disregard, with eyes reddened with intoxication…” Tr. K.M. Ganguli

Krishna

In the Mahabharata, Sanjay describes Krishna and Arjuna in the company of Draupadi and Satyabhama (wife of Krishna and an incarnation of Bhudevi), exhilarated by Bassia wine,

Mahabharata, Udyog Parva 5, Section 59, verses 2-5 “Sanjaya said, ‘Listen, O king, as I tell thee the state in which I found Krishna and Dhananjaya. I will also, O Bharata, tell thee what those heroes said; O king, with looks bent down and hands joined together, and with senses well restrained, I entered the inner apartments for conferring with those gods among men. Neither Abhimanyu nor the Twins can repair to that place where are the two Krishnas and Draupadi and lady Satyabhama. There I beheld those chastisers of foes, exhilarated with Bassia wine, their bodies adorned with garlands of flowers.” Tr. Kisari Mohan Ganguli

Renowned Hindu scholar Kumarila Bhatta explained this verse of Mahabharata and justified it by saying that by drinking wine Krishna and Arjuna didn’t transgress the law. Kumarila Bhatta wrote that Sura (prepared from grain) is prohibited whereas Krishna and Arjuna drank Madhu which is not prohibited and that Kshatriyas and Vaishyas can have Madhu and Sidhi (types of liquors made from honey and molasses),

Tantra Vartika, Adhyaya 1, Pada III, Adhi 4(a) “Then remains the case of Krshna and Arjuna being drunk with wine, and having married the daughters of their respective maternal uncles, both being instances of direct transgressions of the law. But it is only the wine distilled from grains, which is called ‘Sura’, that is prohibited for the three higher castes; says the Smrti: ‘Sura is the impure essence of the grains and it is evil that is spoken of as impure; hence the Brahmana, the Kshatriya and the Vaicya should never drink Sura.’ As for the particular wines ‘Madhu’ (wine distilled from certain fruits, as grapes and the like), and the ‘Sidhu’ (that distilled from molasses), these are not prohibited for the Kshatriya and the Vaicya, as ‘all intoxicating drinks’ have been prohibited for the Brahmana alone. Though there is a passage that declares ‘all the three kinds of wine, the Gaudi (that distilled from molasses) Paishthi (that distilled from grains) and Madhu (distilled from fruits), being the same, they should not be drunk by the Brahmavadis,’ yet here the word ‘Brahmavadi’ should be taken as denoted the Brahmanas only, as the word literally means ‘one who is capable of teaching Brahma,’ or ‘whose duty it is to teach Brahma’, or ‘whose excellence lies in such teaching’, and as the root ‘Vada’ is synonymous with ‘Bru’ such duties are distinctly restricted to the Brahmana alone, by such texts as ‘from among the three higher castes, the Brahmana alone should teach’…Hence we take the passage ‘All the three kinds of wine, etc,’ to mean that just as the one, Sura distilled from grains, is not drinkable by the three higher castes, so are all the three undrinkable by the Brahmana otherwise, if the simple prohibition of wine in general were meant, then the words ‘Yathava, etc.,’ and ‘Brahmavadibhih’ would be totally redundant. The mention of ‘the three castes’ we shall supply from out of another verse. For this reason, the fact of Krshna and Arjuna both Kshatriyas being intoxicated with ‘Madhu’ (grape wine) is in no way a transgression of the law. And, as a matter of fact, we have Vedic texts that distinctly show (1) that the prohibition of wine is for others (i.e, Brahmanas), and also (2) that is distinctly permissible (in the case of others)…hence the Brahmana should not drink the wine; lest he be attached to evil’, and (2) ‘The Kshatriya should say to the Brahmana ‘the drinking of wine does no harm to him who knows this’, and this latter is with the reference to the ‘Madhu’ and the ‘Sidhu’ (and not the ‘Sura’ which is in no case allowed to anyone else but the Cudra)…” Tr. Ganganath Jha

As far as my opinion is concerned, Even Sura is not prohibited for Brahmins as Vedas the eternal law for Hindus gives instructions on the consumption of Sura for Brahmins and Kshatriyas. Padma Purana states that Krishna used to drink wine in the company of his wives who also enjoyed wine,

Padma Purana V.89.53-59a “Then the two, O brahmana, being tired due to many pastimes proper for the times in the groves endowed with vernal breezes on all sides, resort, with their attendants, to the root of a tree, and sitting on a divine seat, drink liquor, O best sage. Then the two, intoxicated due to the liquor, with their eyes closed due to sleep, holding each other’s hands, being under the influence of Cupid’s arrows, and desiring to sport, enter, with their words and mind stumbling on the path. There they sport like a female elephant and (the male elephant) the lord of the herd. All the friends also, intoxicated by wine, and with their eyes troubled by sleep (i.e. drowsy) sleep all around in the charming bowers. Again and again incited by his beloved, Krsna, the lord, would go near all, with a separate body (for each) and simultaneously. Having satisfied all of them as a lord of elephants satisfies the female elephants, he would, along with his beloved and with them, go to the lake to sport.” Tr. N.A. Deshpande

A story mentioned in Skanda and Samba Purana goes like this, Narada Muni visited Krishna, and all the Yadu boys received him with their heads bowed down in respect but Samba the son of Krishna didn’t greet him properly, So Narada thought of teaching him a lesson. So he told Krishna that his 16100 wives were sexually attracted to Samba. Krishna doesn’t believe him. Then Narada visits him again after a gap of a few days, there he sees that Krishna along with his wives were engaged in drinking liquor. Narada takes this as an opportunity to teach Samba a lesson so he tells Samba that his father i.e. Krishna is calling him. Samba goes there and sits next to his father Krishna. Intoxicated wives of Krishna becomes sexually aroused seeing the handsome boy and their private parts becomes moistened so much that even their underwear becomes drenched due to arousal. Then suddenly Narada Muni enters the place and all the wives of Krishna gets up to pay respect to Narada Muni and then all their dresses slip from their bodies including their wet underwear. Krishna then curses his wives. So it shows that Krishna used to quaff liquor along with his wives, story mentioned in Skanda Purana is too long, I have tried my best to shorten it while the Samba Purana is a summarized version by Wendy Doniger. The Skanda Purana verse also states that Samba used to enjoy liquor and had illicit relationships with women,

Samba Purana 3.6-55 “One day Narada came to Dvaraka to see Krsna. All the Yadu boys received him with respect, but Samba, proud of his young beauty and deluded by the fated, inevitable force of the curse, disregarded Narada. To teach Samba a lesson, Narada told Krsna that all of Krsna’s sixteen thousand wives were in love with Samba. Samba was summoned, and the women, whose minds were blurred by wine, showed inmistakable signs of passion when Samba appeared…”

Skanda Purana Book VII, Section I, Chapter 101, verses 1-38 “At this very juncture (came) venerable sage Narada…In the court of his wandering at will, he always used to come to Dvaravati to pay a visit to Vasudeva. As he came on quickly all the Yadava youths beginning with Pradyumna remained with their heads (politely) bent down…but Samba due to the inevitability of the curse, slighted the noble souled Narada as usual. Being very proud of his youth and handsome features he was forever indulgent in sexual dalliance and liquor. On seeing him impolite and rude, Narada thought thus: Today I shall try to curb this impolite one…After thinking thus, he spoke to Vasudeva: O most excellent one among Devas, here there are sixteen thousand women. O my Lord, their emotional fondness for Samba is much…On hearing these words from Narada, Kesava began to think. What has thus been mentioned by Narada may have some truth in it…Narada went away as he came. A few days thereafter, he returned to Dvaraka. On that day the Lord was engaged in drinking liquor after enjoying aquatic sports along with all the members of his Antahpura (inner apartment)…Staying there the Lord drank the liquor of great auspicious flavour. In the meantime, fully aware that the women were inebriated due to liquor, Narada spoke to Samba: ‘O princely youth, do come and stand here. The Lord calls you. It is not proper on my part to stay on there.’ Urged by Narada…Samba entered quickly and bowed down to his father. He took the seat pointed out by Visnu with natural feeling. In the meantime those women there who were deficient in self control became highly agitated as soon as they saw Samba. As they were staying within the Antahpura so long, they had not seen him before. The liquor had its own effect in making them forget everything. Further they were naturally devoid of self control. Hence their loins became moistened. On seeing an excellent man, the excellent organ of generation of women becomes moistened and dump even if they are observing celibacy or are Yoginis…After sending Samba in, Narada also came hurriedly closely on the heels of Samba. On seeing the sage coming with pleasant manners, all those women suddenly got up; they were tipsy. Even as Vasudeva was watching, when they got up suddenly their valuable garments got torn and fell down into the pots (of liquor). The clothes clinging to their loins (underwear) also fell separately. On seeing it Hari became angry, he cursed those women: O women, since your minds strayed elsewhere unmindful of me, you will not get into the regions occupied by your husband at the close of your life. Slipping down from the world of your husband as well as from the path of heaven, you will have no refuge and will fall into the clutches of robbers. As a result of this defect and curse, those women, at the time of Krsna’s heavenward departure, were abducted by robbers belonging to Pancanada even as Arjuna was looking on.” Tr. Ganesh Vasudeo Tagare

Mahabharata Virata Parva 4, Section 72, Verses 19-28 “And Krishna gave unto each of the illustrious sons of Pandu numerous female slaves, and gems and robes. And then the nuptial festival set in between the families of the Matsya king and the Pandavas. And then conchs and cymbals and horns and drums and other musical instruments appointed by the Pandavas, began to play in the palace of Virata. And deer of various kinds and clean animals by hundreds were slain. And wines of various kinds and intoxicating juices of trees were profusely collected.” Tr. K.M. Ganguli

Krishna in the following verse is mentioned as Rama,

Skanda Purana VII.I.202.10-11 “Rama with the plough as his weapon, went to the city of Dvaravati teeming with delighted and contented people. There he indulged in a drunken bout with the persons (ladies) of his Antahpura. After imbibing wine, he seized a mace with his hand and went to the splendid garden of Raivatodyana accompanied by Revati and others. Moving in the midst of groups of women, he went along with faltering steps like an inebriated person…” Tr. G.V. Tagare

Skanda Purana VII.I.202.31-32 “The Brahmanas assembled there, were well-versed in the Puranas and were glad to listen to the stories and conducts of the primordial celestial sages. On seeing Rama with eyes reddened due to drinking wine they thought, ‘He is thoroughly drunk’, and hurriedly got up and began to honour and adore Halayudha excepting Suta who continued to sit.” Tr. G.V. Tagare

Suta kills the Brahmins so Krishna feels the guilt of drinking wine, vows to abstain from wine drinking and also orders corporal punishment to those guilty of drinking wine therefrom. But was the law ever implemented? Because his beloved brother Balrama was addicted to wine and Krishna’s son Samba and grandson Pradumnya is also said to have relished wine.

 

Balarama

Krishna’s brother Balarama was addicted to drinking liquor, several texts mentions this habit of Balarama,

Brahma Purana 90.5-7 “Roaming about that spot Balarama inhaled the intensive odour of wine. After smelling it he experienced the delight that he previously used to have in wine. O sages, thereafter, Balarama saw a current of liquor suddenly falling form Kadamba. He derived great joy therefrom. He drank it joyously in the company of cowherds and cowherdesses…” Tr. Board of Scholars, edited by J.L. Shastri

Harivamsa Purana, Visnu Parva 2.41.5-13 “Then the valiant, auspicious Sankarsana (Balarama), appearing like an elephant roamed on the peak of the mountain, without Krishna. He went under the shade of the kadamba (Nauclea Cadamba) tree, fully blossomed, enjoying the breeze with a faint smell, comfortably. While he was enjoying the breeze there, the smell of (vinous) spirituous liquor entered his nose. Immediately he was affected by the desire to have Varuni, (spirituous liquor). His face appeared dim like the face of an intoxicated person in the afternoon. Then the lord immediately remembered the ancient incident of partaking Amrita (nectar). Then, searching for spirituous liquor, he saw that tree. The water from the rain clouds, showered on the fully blossomed, beautiful tree became the spirituous liquor in the hollows of the tree. After drinking that liquor again and again with desire, his body was swaying with intoxication. The eyes on the face of the intoxicated Balarama, with the colour of the moon in winter, started moving and rolling. Born in the hollows of kadamba, that liquor named KdambarI (kadamba liquor) is Varuni in the body form, the nectar liquor of the deva-s.” Tr. A. Purushothaman and A. Harindranath

Vishnu Purana 5.251-11 “Varuńa, in order to provide for his recreation, said to his wife Váruńí (the goddess of wine), “Thou, Madirá, art ever acceptable to the powerful Ananta; go therefore, auspicious and kind goddess, and promote his enjoyments.” Obeying these commands, Váruní went and established herself in the hollow of a Kadamba tree in the woods of Vrindávana. Baladeva, roaming about, came there, and smelling the pleasant fragrance of liquor, resumed his ancient passion for strong drink. The holder of the ploughshare observing the vinous drops distilling from the Kadamba tree, was much delighted, and gathered and quaffed them along with the herdsmen and the Gopís, whilst those who were skilful with voice and lute celebrated him in their songs. Being inebriated with the wine…Tr. H.H. Wilson

Brahma Purana 100.11-14 “…Once Balarama, the highly blessed Revati and other excellent ladies were seated in the Raivata garden and engaged in drinking wine…” Tr. Board of Scholars, edited by J.L. Shastri

Srimad Bhagavatam 10.67.9-15 “There he saw Śrī Balarāma, the Lord of the Yadus, adorned with a garland of lotuses and appearing most attractive in every limb. He was singing amidst a crowd of young women, and since He had drunk vāruṇī liquor, His eyes rolled as if He were intoxicated. His body shone brilliantly as He behaved like an elephant in rut…Angered, Lord Balarāma, the best of fighters, hurled a rock at him, but the cunning ape dodged the rock and grabbed the Lord’s pot of liquor. Further infuriating Lord Balarāma by laughing and by ridiculing Him, wicked Dvivida then broke the pot and offended the Lord even more by pulling at the girls’ clothing. Thus the powerful ape, puffed up with false pride, continued to insult Śrī Balarāma.” Tr. Swami Prabhupada

Harivamsa Purana 2.46.21-23 “Meanshile, Gopas, knowledgeable about the place and time, presented the liquor, Varuni to Balarama, the learned soul. At that time, Balarama drank (the liquor) surrounded by the acquaintances. Balarama, who had gone to the interior of the forest drank the stimulating liquor.” Tr. A. Purushothaman and A. Harindranath

Brahma Purana 84.34-45 “There in the waters of Yamuna he saw Balarama with a thousand hoods…His ear-rings were fine. He was inebriate and was stationed on the borrom bed of the river water. In his lap he saw Krsna. He was dark in complexion like the cloud…” Tr. Baord of Scholars, edited by J.L. Shastri

Mahabharata Vana Parva 3, Section 18, Verse 18 “What will the elder brother of Kesava, the mighty-armed Baladeva, clad in blue and inebriate with wine, say, when he returneth…” Tr. K.M. Ganguli

 

Krishan’s grandson Pradumyna

Shiva Purana, Rudra Samhita 2, Yuddha Khanda section 5, Ch 52, verses 50-53 “Then taking leave of her friend, and knowing him to be the grandson of Ksna, Citralekha got ready to go to Dvaraka with the velocity of the mind…Then in the park of the harem the son of Pradyumna was seen by her playing with women and drinking wine. He was dark complexioned but beautiful in every limb, smiling in the prime of youth.” Tr. J.L. Shastri

 

Shiva & Parvati

In Vayu Purana Shiva is addressed as an imbiber of wine,

Vayu Purana, Section I, Ch 30, verse 265 “You are a holder of the rod (of chastisement), the wielder of a staff, adorned with staff, and tonsured head. You are imbiber of poison, drinker of nectar, drinker of wine, drinker of milk and Soma juice. [268] O Siva, neither Brahma nor Visnu nor the ancient sages can understand your greatness precisely.” Tr. G.P. Bhatt, edited by G.V. Tagare

Brahmanda Purana mentions Bhairava (a form of Shiva) as having pink eyes due to intoxicant consumption,

Brahmanda Purana, Lalita-Mahatmya 35.45-46 “Martanda Bhairava is present there, O sage, in twelve different forms. He is accompanied by Saktis of fiery refulgence numbering crores. He is Mahaprakasarupa (having the form of great radiance). His eyes are pink due to inebriation…” Tr. G.V. Tagare

Mahakala a form of Shiva is described as being fond of meat and wine,

Shiva Purana, Vayaviyasamhita 6, Section II, Ch 31, verses 62-64 “Mahakala of great arms is like another Mahadeva unto those who seek refuge in him…He is fond of honey, meat and wine…” Tr. J.L. Shastri

Kausiki daughter of Parvati (also considered her form) is also described as being fond of wine,

Shiva Purana, Vayaviya Samhita 6, Section II, Ch 31, verses 89-90 “Kausiki is the daughter of Parvati. She rides on a lion. She is the great Maya, the slumber of Visnu. She is the suppressor of the demon Mahisa. She destroyed Sumbha and Nisumbha. She is fond of wine and meat…” Tr. J.L. Shastri

 

Indra

A verse from Devi Bhagavatam states that Indra after being intoxicated with wine began to copulate with Apsara Rambha,

Srimad Devi Bhagavatam 9.40.13-25 ”Nârâyana said :– In ancient days, Indra the Lord of the three worlds, intoxicated with wine and becoming lustful and shameless, began to enjoy Rambhâ in a lonely grove. After having enjoyed her, he became attracted to her; his mind being wholly drawn to her, he remained there in that forest, his mind becoming very passionate.” Tr. Swami Vijnananda

It is mentioned in Puranas that Indra with the help of Rambha made Vritra drink and then slew him deceitfully,

Padma Purana II.25.11-20 “[Vrtra said] O you beautiful lady, I have sought your shelter. Protect me form the (disturbance caused by) sexual desire. O you of large eyes, resort to me, who am, O dear one, distressed by sexual desire. Rambha said: There is no doubt that today I shall submit myself to you; O hero, you should do whatever I tell you to do…Having thus established a relation with her, the very powerful best demon enjoyed in that very meritorious forest. The great demon was very much stupefied by her singing, dancing, charming smile and sexual intercourse (with her). She said to that noble and best demon: ‘(Please) drink wine; (please) drink madhu-madhavi (a kind of intoxicating drink)… But that respectable lady Rambha lovingly gave wine to him against his will. Due to civility for her he drink wine at that time. When he was extremely stupefied by the wine, and lost his senses, just then Indra struck him with his thunderbolt. Then that killer of Vrtra (i.e. Indra) was tainted with such sins as killing a brahmana.” Tr. N.A. Deshpande

 

Varuna

Brahmanda Purana, Lalita-Mahatmya 33.64-66 “To the north of it (i.e. in the west) in between the two gateways, Varuna stays permanently resorting to the Varuna world. He is excited and inebriated by tasting spirituous liquor…” Tr. G.V. Tagare

 

Durga & Her Forms

Hindu goddess Durga drank wine cups after cups before killing Mahishasura,

Srimad Devi Bhagavatam 5.18.54-70 “Vyâsa said :— O King! Saying thus, the Devî, wrathful and eager to kill Mahisâsura, took up the golden cup filled with wine and drank again and again. When the Devî finished Her drink of the sweet grape juice, She pursued him with trident in Her hands, to the great joy of gladdening all the Devas.” Tr. Swami Vijnananda

Srimad Devi Bhagavatam 5.9.41-48 “…Vyâsa said :— No sooner the messengers heard these words of Mahisa, than they at once went to the Devî and saw that Her body and the several parts thereof were all very beautiful; She had eighteen hands, She was decorated completely with various ornaments all over Her body, all the auspicious signs were being seen in Her body and that She was holding excellent divine weapons. That auspicious Goddess beautiful, was holding in Her hands, the cup and drinking wine again and again. Beholding Her this form, they were afraid and fled at once to the Mahisa and informed him the cause of that sound…” Tr. Swami Vijnananda

In Garuda Purana, Goddess Camundi a form of Durga is addresses as fond of wine and flesh,
Garuda Purana I.38.7 “…O deity fond of blood, flesh and wine…” Tr. J.L. Shastri

Skanda Purana V.iii.186.6-15 “…After Mahadeva had gone, O king, the younger brother of Aruna propitiated Camunda embellished with skulls, the goddess who being the resident deity of cremation ground, was accompanied by many goblins. She was a Yogini, perfect in the practice of Yogic exercise. She was fond of suet, flesh and wine…” Tr. G.V. Tagare

 

Kali & Her Forms

In the Mahabharata Kali is described as one fond of wine,

Mahabharata Virata Parva 4, Section 6, Verse 18 “…Thy eternal abode is on Vindhya–that foremost of mountains. O Kali, O Kali, thou art the great Kali, ever fond of wine and meat and animal sacrifice….” Tr. K.M. Ganguli

Shiva Purana states that Kali drank wine before fighting Danavas,

Shiva Purana, Rudra Samhita 2, Yuddha Khanda section 5, Ch 38, verses 1-3 “Going to the battle ground, the goddess Kali roared like a lion. On hearing that the Danavas fainted. She laughed boisterously again and again boding ill to the Asuras. She drank the distilled grapewine and danced on the battle ground. The manifestations of Durga viz Ugradamstra (one with fierce fangs) Ugradanda (one with fierce baton) and Kotavi (the naked) danced on the battle ground and drank wine.” Tr. J.L. Shastri

Chandika is a combined form of Kali, Saraswati and Lakshmi,

Shiva Purana, Uma Samhita 5, Ch 46, verses 53-56 “He then agitated three worlds including the mobile and immobile beings. Then, Candika of great honour and exploit became infuriated. She drank the beverage again and again. With eyes rolling she laughed aloud…With her face reddened as a result of the inebriation after drinking wine, and with her senses excited, she spoke in a tone as majestic as the rumbling of the clouds.” Tr. J.L. Shastri

Bhadrakali is another form of Kali,

Devi Bhagavatam 9.22.1-75 “Bhadrakâlî shouted aloud inauspicious peals after peals of laughter. Then She drank Madhu and danced in the battlefield. Ugra Damstrâ, Ugrachandâ, Kotavî, the Yoginîs, Dâkinîs, and the Devas all drank Madhu (wine).” Tr. Swami Vijnananda

 

Other Goddesses and Shaktis

Brahmanda Purana, Lalita-Mahatmya 32.23 “Madhusri and Madhavasri these two deities are the wives of that shining lord (Vasanta). Both of them are inebriated through spirituous liquor extracted from flowers…” Tr. G.V. Tagare

Wine was often consumed by goddesses like Kali, her forms and Shaktis before a battle. There was a battle between Saktis and Danavas, the battle seems to have come to a standstill for some time while Saktis were drinking wine.

Brahmanda Purana, Lalita-Mahatmya 28.71-89 “The oceans of liquors showered torrents of liquors of various kinds, such as Gaudi (spirit distilled from molasses), Paisti (spirit distilled from meal), Madhvi (liquor made from honey, the excellent Kadambari (spirit distilled from Kadamba flowers (Nauclea Cadamba,) Haintali (spriti from the palm of the variety, Hintala (elatepaludosa) Langaleya (spirit from the palm of the variety Langala (Mithonia superba) many varieties of palm-made spirits, divine liquors were made from the Kalpa tree. Liquors coming from various countries, liquors with good taste, fragrance, liquors with pleasant odour, liquors rendered sweet smelling by means of Bakula flowers (Mimusops Elengi), liquors sparkling with foams and bubbles, liquors with all types of tastes such a Katuka (pungent), Kasaya (astringent), Madhura (sweet), Tikta (bitter), Isadamla (slightly sour), Katvamla (pungent and sour), Madhuramla (sweet and sour), liquors with diverse colours, liquors of slimy nature, Chedinis (? those that pierce and tear); liquors dispelling the pain of wounds of weapons, liquors that bring about union in a broken bone, cool liquors that dispel vertigo and giddiness while fighting. Liquors light and lukewarm and different varieties of liquors that dispel distress and bestow victory. The Madirarnava (ocean of liquor) showered different kinds of liquor in torrent. Each one of the Yoginis (i.e. Saktis) joyously drank the torrent of liquor as big as the trunk of Airavata elephant uninterruptedly for the period of one full Yama. (3 hours). Saktis went on drinking liquor joyously with their eyes closed. Their faces were supine and moving to and fro with lolling tongues. After propitiating them by means of torrents of liquors of various kinds in this manner, the ocean of liquor assumed a divine form and came there. He approached Dandanatha and after bowing to her spoke these words…One seeing Saktis thus pointed out by the ocean of liquor, Dandini was extremly satisfied and she said to him…Due to my favour henceforth, in the age of Dvapara you will be extremely worthy of being used by Yajlikas (priests who perform sacrifices) in their sacrifices like the drinking of Soma. All the deities will drink you after you have been sanctified by means of Mantras in the course of sacrifice. After drinking you, purified by the Mantras, let the people attain Siddhi (spiritual achievement), Rddhi (prosperity), strength, heavenly bliss and salvation. All these great people will drink you viz: Mahesvari, Mahadeva, Baladeva, Bhargava, Dattatreya, Vidhi and Visnu.” Tr. Board of Scholars, edited by J.L. Shastri

Brahmanda Purana, Lalita-Mahatmya 28.90-93 “…After gratifying the ocean of liquor by granting boons thus Dandini urged Mantrini for fighting once again and asked her to hasten it. Again the fight between Saktis and Danavas was resumed. The loud and boisterous laughter of joy pierced the eight cardinal points and mountains. Intoxicated due to the fresh wine and with the eyes rendered red, Saktis fell upon the troops of Daityas in a body and sportively.” Tr. Board of Scholars, edited by J.L. Shastri

Brahmanda Purana, Lalita-Mahatmya 35.28 “By frequently drinking the water therein viz.: wine, the Saktis stationed on its banks become mad with inebriation and play about. They become excessively red (in their faces) due to intoxication.” Tr. Board of Scholars, edited by J.L. Shastri

Brahmanda Purana, Lalita-Mahatmya 19.49b-52 “Then, three deities were stationed on the second step of the leading chariot Cakraratha. They were seated on three (different) seats. They were endowed with eight arms in which they held bows, arrows, a drinking bowl. a citron (fruit) and dagger as well as shields, serpentine noose and a bell of loud sound, They were intoxicated due to liquor…” Tr. G.V. Tagare

Brahmanda Purana, Lalita-Mahatmya 20.6-8 “Three deities viz.: Jrmbhinl, Mohini and Stambhini had occupied the second step at the same centre of that chariot. It resembled a full blown pomegranate flower. The deities who were competent to suppress Danavas, held the pestle, plough and liquor pot studdent with many precious stones and jewels…” Tr. G.V. Tagare

Brahmanda Purana, Lalita-Mahatmya 20.25-26 “On the other side of the same step in a divine temple were stationed two deities well-known as Krodhini and Stambhini. They fanned with two Camaras (Chowries) as the bangles round their tender creeper like hands moved to and fro. They were excessively proud after drinking liquor and the blood of soldiers in the army of demons…” Tr. G.V. Tagare

Asava (liquor) was given to Devahuti daughter of Swayambhuva Manu and wife of Kardama Muni,

Srimad Bhagavatam 3.23.28 “The girls, being very respectful to Devahūti, brought her forth, and after bathing her with valuable oils and ointments, they gave her fine, new, spotless cloth to cover her body. They then decorated her with very excellent and valuable jewels, which shone brightly. Next they offered her food containing all good qualities, and a sweet inebriating drink called āsavam.” Tr. Swami Prabhupada

Swami Prabhupada insists that Asava is not liquor but an Ayurvedic drink made from herbs, but then he translates the same word Asava as beer in Srimad Bhagavatam 4.18.16.

Matangi is one of the Mahavidyas, ten Tantric goddesses and a ferocious aspect of Devi, the Hindu Divine Mother. She is considered to be the Tantric form of Sarasvati,

Skanda Purana III.ii.18.146-7 “They should perform four circumambulations. The couple should cover themselves with a silken cloth and go ahead. After sprinkling water over Matangi the excellent Madhvika (honey that intoxicates) should be taken. The intelligent devotee should worship Matangi with vacal and instrumental music.” Tr. G.V. Tagare

 

RISHIS

Dattatreya

The Markandeya Purana tells us that once when the gods were defeated by the demons in a battle, they approached Brihaspati for help. Brihaspati sent them to Muni Dattatreya the son of Rishi Atri. When the gods approached Dattatreya, they found him drinking wine in the company of Lakshmi with whom he also had sex. The gods prayed to him for help, but he pointed out his own faults, drinking, attachment, affection and sexual enjoyment of women. But then the gods told him that he is sinless and he is not stained by these acts,

Markandeya Purana 18.23-32 “Thus exhorted the gods then went to Dattatreya’s hermitage, and they beheld the high-souled Muni, attended by Lakshmi, hymned by Gandharvas and engrossed in quaffing spirituous liquor…Daddatreya addressed the prostrate gods, ‘What desire ye of me, that ye do me this obeisance…I am drinking strong drink, I have remnants of food in my mouth, nor I subdued my senses. How is it, O gods, ye seek for victory over your enemies even from me?’ The gods spoke. Thou art sinless, O lord of the world; no stain hast thou, into whose heart, purified by the ablution of learning, has entered the light of knowledge. True is this, o gods! all learning have I, who am impartial in view: but by reason of association with this woman I am now impure after eating. For commerce with women when continually pursued tends to depravity. Thus addressed, the gods then spoke again. This woman, O sinless brahman! is the mother of the world; she is not depraved…”

Lakshmi was present there and then he tells the gods that he had copulation with this woman (i.e. Lakshmi), Padma Purana tells us that Dattatreya had sex with Lakshmi though it doesn’t mention Lakshmi but the above verse attests to this statement,

Padma Purana II.103.110-113 “Atri’s son Dattatreya, the high-souled brahmana, the great sage, with his eyes red due to (having drunk) spirituous liquor, was sporting with a woman. The virtuous one, intoxicated by wine, having seated a young, auspicious woman, best of all women, on his lap, sang, danced and heavily drank liquor…” Tr. N.A. Deshpande

Another verse shows that Dattatreya asked a king to bring him some meat and wine and the king presented the same,

Padma Purana II.103.124-8 “When a long time of many days passed, Dattatreya, in an intoxicated condition, said to the best king: ‘Do as I tell you. Give me wine in a cup; and the meal of flesh that is got cooked.’ Hearing those words of him, that Ayu, the lord of the earth, being eager, speedily got wine in a cup, and quickly cut off well-cooked flesh with his hand, and, O best one, the best king, gave these to Dattatreya. That best sage became happy in mind…” Tr. N.A. Deshpande

 

Kashyapa

According to Puranas, Kashyapa was a drunkard, he was addicted to wine and thus he was given the name Kashya (wine) + Hasya (laughter),

Brahmanda Purana 2.3.1.120-1 “When Daksa was over-bearing in his speech in regard to his daughters, the holy lord became angry. Then he drank Kasya. Liquor is called by the name Kasya. The word Kasi should be understood to have the sense of Hasya (Humour, wit). The speech and mind are mentioned by the word Kasya. Liquor is remembered by Brahmanas by means of the word Kasya. The sage is called Kasyapa due to his drinking liquor.” Tr. G.V. Tagare

Vayu Purana, Section II, Ch 4, verse 114-5 “Kasyapa was the knower of the sun (?) Hence he was on a par with Brahma. In every Manvantara, he is born through a part of Brahma. The subjects were angered by Daksa, it is said (?) for the sake of (his) daughters. Then he drank wine. The word ‘Kasya’ means wine. Hascekasa should be known as Brahma’s Kasya. Kasya is remembered by Brahmanas as wine. Because he drank Kasya (wiine) he is called Kasyapa.” Tr. G.P. Bhatt, edited by G.V. Tagare

 

Vashistha

Vasistha’s cow Kamdhenu provided him Maireya (Rum) a type of wine made from molasses,

Ramayana of Valmiki, Bala Kanda 1, Sarga 53 “Thus addressed by Vasistha, that bestower of all that was desired, Savala, O destroyer of thy foes, brought forth everything that was desired by everyone. And she produced sugarcanes, and honey, and fried rice, and excellent Maireya, and costly drinks, and various viands, and heaps of warm rice resembling hills, and other kinds of edibles, and soups, and Dadhikulyas, together with silver plates by thousands filled with meats of diverse tastes.” Tr. M.N. Dutt

 

Bharadwaja

Rishi Bharadwaja is said to have provided wine as well as 7-8 women to each soldier of Prince Bharat’s army after invoking Vishwakarma,

Ramayana of Valmiki, Ayodhya Kanda 2, Sarga 91, verses 10-15 “Thereafter Bharata, having been commanded by that great sage to bring the army there, allowed the army’s arrival to the hermitage…I wish to offer hospitality to the guest I summon vishvakarma who is also the divine carpenter. Let arrangements be made in that connection for me…Let some rivers flow with Maireya (a kind of wine made from date palms etc) some others flow with highly refined spirituous liquor and some others flow with cool water with a taste of sugarcane. [52-54] O, wine-bibbers! Drink the wine, however much you desire! O troops stricken with hunger! Let milk thickened with rice and the meats which are very much fresh, be eaten (as you will). Seven or eight young women bathed every single man on the beautiful river-banks, after massaging their body with oil. [84] The soldiers, intoxicated with spirituous liquor, were likewise excited with joy. Likewise, the men were drenched in charming aloes and sandal paste. Various kinds of excellent and charming garlands were there, crushed and garlands were there, crushed and scattered at distances, likewise.” Tr. K.M.K. Murthy

 

Vishwarupa

Srimad Bhagavatam 6.9.1 “Śrī Śukadeva Gosvāmī continued: Viśvarūpa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food. O King Parīkṣit, thus I have heard from authorities.” Tr. Swami Prabhupada

 

Consumption by Kings

Liquor drinking seems to have been part of the life of nobles in the Vedic and Puranik period, there are some references to the consumption of liquor by kings,

Mahabharata Asramavasika Parva 15, Section 1 “…Pandu’s son, collected costly robes and garlands of diverse kinds and duly offered them to Dhritarashtra. Maireya wines, fish of various kinds, and sherbets and honey, and many delightful kinds of food prepared by modifications (of diverse articles), were caused to be made for the old king as in his days of prosperity….” Tr. K.M. Ganguli

Consumption by Indra, Agni, Saraswati and Ashwins and offering them liquors in sacrifices as per Vedas

युवं सुराममश्विना नमुचावासुरे सचा |
विपिपानाशुभस पती इन्द्रं कर्मस्वावतम ||

पुत्रमिव पितरावश्विनोभेन्द्रावथुः काव्यैर्दंसनाभिः |
यत सुरामं वयपिबः शचीभिः सरस्वतीत्वा मघवन्नभिष्णक ||

yuvaṃ surāmamaśvinā namucāvāsure sacā |
vipipānāśubhas patī indraṃ karmasvāvatam ||

putramiva pitarāvaśvinobhendrāvathuḥ kāvyairdaṃsanābhiḥ |
yat surāmaṃ vyapibaḥ śacībhiḥ sarasvatītvā maghavannabhiṣṇak ||

Rig Veda 10.131.4-5 “Ye, Aśvins, Lords of Splendour, drank full draughts of grateful Soma juice, And aided Indra in his work with Namuci of Asura birth. As parents aid a son, both Aśvins, Indra, aided thee with their wondrous Powers and wisdom. When thou, with might hadst drunk the draught that gladdens, Sarasvatī, O Maghavan, refreshed thee.” Tr. Ralph T.H. Griffith

Griffith has translated the word Sura as draught here. These verses are also repeated in Yajur Veda 20.76-78 where Griffith has mentioned the word Sura in his translation and I have further explained it in this article in the Sautramani sacrifice category. These verses are elaborated in Baudhayana Srauta Sutra,

Baudhayana Srauta Sutra XVII.35 “…The Maitravruna recites as the puronuvakya the verse, ‘O Asvins the guardians of the auspicious, do you two partaking of the Sura-soma in association with the demon Namuci help Indra in his deeds.’ Having crossed the alter and having caused to announce, he says (to the Maitravaruna), ‘Do you impel (the Hotr to recite the yajya for the Sura-soma set forth for the Asvins, Sarasvati and Sutraman Indra.’ The Maitravaruna pronounces the call, ‘Let the Hotr recite the yajya for the Asvins, Sarasvati and Sutraman Indra. These Sura-soma (o gods) set forth for you-powerful, exhilerating, prepared out of the mixture…May the Avins, Sarasvati and Sutraman Indra the Vrtra-killer enjoy them; may they drink the sweet wine, become exhilarated and enjoy. O Hotr, do you recite the yajya. The Hotr recites the yajya, ‘O Asvins, do you favour us with your deed like the parents their son. O Indra, when thou didst consume the Sura-soma in order to achieve good deeds and to possess powers, Sarasvati healed thee…” Tr. Chintaman Ganesh Kashikar

As you can read, the Sanskrit word mentioned here is Sura which means liquor, following is the snapshot from Vaman Shivaram Apte’s Sanskrit-English lexicon,

C:\Users\Hassan Razvi\AppData\Local\Microsoft\Windows\INetCache\Content.Word\Capture.jpg

[The Practical Sanskrit-English Dictionary, p.1132, by Vaman Shivaram Apte, Published by Shiralkar, Poona, 1890]

Sautramani and Rajasuya Sacrifices

Wine and Soma are used in the Sautramani sacrifice. Yajur Veda chapters 19 and 21 deal with offering and consumption of Sura (liquor) and Soma mixture in sacrifices like Sautramani, Rajasuya and offerings to departed manes. Satapatha Brahmana, Kanda 12, Adhayaya 7, Brahmana 3, Verses 1-22 describes the Sautramani ritual. It is stated in the same chapter in verse 4 that Sautramani is to be performed to get rid of enemies. Yajur Veda describes the Sautramani sacrifice which is further elaborated in the Srauta Sutra and Brahmana. Indra, Ashwins, Saraswati, and Agni were the first to perform this sacrifice, Veda states that they quaffed Sura-Soma mixture. And that’s how this sacrifice started, Sura-Soma mixture is offered to deities as well as to one’s ancestors and it is to be consumed by the Brahmin priests as well.

Preparation of Sura (liquor) in the Sautramani sacrifice

Baudhayana Srauta Sutra XXVI.22 “The Sura to be prepared for the Sautramani contains the grains as one fourth part or one fifth part, sprouting grass and young blades: The sprouting grass is of barley and young blades are of paddy. Beans are intended for fermentation. Now this filtering basket is wooden or of split bamboo or earthen; it has however a leather spread over it. This (sacrificer) is one who has pressed Soma and who has also filtered wine. The pressing leads him to the yonder world; the filtering of wine grants him welfare here.” Tr. C.G. Kashikar

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verses 8-11 “The malted rice, indeed, is of the form of the morning-pressing, for the morning-pressing is this (terrestrial) world, and the latter relates to the Asvins, and Âsvina milk he pours (into the Surâ-liquor) the first night: he thus provides him (the Sacrificer 1) with the morning-pressing–with its own world, with its own deity, with its own form. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatî and the Sârasvata milk he pours (into the Surâ) the second night: he thus provides him with the midday-pressing–with its own world, with its own deity, with its own form. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Surâ) the third night: he thus provides him with the evening-pressing–with its own world, with its own deity, with its own form. The milk of one (cow) he pours (into the Surâ) the first night, the milk of two the second night, and the milk of three the third night: he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities.” Tr. Julius Eggeling

Also read Mahidhara’s commentary on Yajur Veda 19.1 mentioned below.

Details on the offering of Sautramani Sacrifice

I will be mentioning some verses from Yajur Veda chapter 19 and I will also add elaborations of those verses from Satapatha Brahmana, Baudhayana Srauta Sutra and Sankhayana Srauta Sutra. I will underline those sentences of Brahmana and Srauta Sutra which are taken from the Vedas.

Yajur Veda 19.1 “Sweet with the sweet, I sprinkle thee with Soma, strong with the strong, the nectar with the nectar, the honey-sweet with what is sweet as honey, Soma art thou. Get dressed for the Asvins. Get dressed for Sarasvati. Get dressed for Indra and the Good Deliverer.” Tr. Ralph T.H. Griffith
yv 19

Above Hindi translation is by Swami Karpatri Maharaj. This verse elaborated in Satapatha Brahmana as,

Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verses 5-6 “With (Vâg. S. XIX, 1), ‘Thee, the sweet (liquor I mix) with the sweet (Soma),’ he compounds (the ingredients for the preparation of) the Surâ-liquor, and makes it palatable;–‘the strong with the strong,’ he thereby bestows energy on him (the Sacrificer);–‘the immortal with the immortal,’ he thereby bestows life on him ‘the honeyed with the honeyed,’ he thereby bestows flavour to it (the liquor);–‘I mix with the Soma,’ he thereby makes it (the Surâ-liquor) a form of Soma. ‘Thou art Soma: get thee matured for the Asvins! get thee matured for Sarasvatî! get thee matured for Indra Sutrâman!‘ for these were the deities who first prepared that sacrifice, and with their help he now prepares it; and, moreover, he thereby provides these deities with their share. He distils it with a view to (its being like) the Soma-pressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been bought: he thus makes it a form of Soma.” Tr. Julius Eggeling

Mahidhara a commentator on Veda writes on Yajur Veda 19.1 about the preparation of the Sura,

“Having purchased (a) malted rice (sashpa), malted barley (tokma), and fried rice (lâgâh), and (b) various vegetable substances (called with the generic name of nagnahu) serving as spices and ferments, such as the bark of Vatica robusta, three myrobalans (nutmeg, areca-nut, and cloves), ginger, hog-weed, &c., he takes them into the fire-house, and pounds the two lots separately. He then prepares two gruels or mashes of rice and millet respectively, adding more water than is ordinarily used, puts them on the fire till they boil over, and catches the overflowing water in two separate vessels. He then acids thereto one-third part of the (still separate) pounded malted rice and barley and fried rice (or one-sixth part into each vessel), and likewise one-half of the spice (or one-fourth part into each vessel): this mixture, called mâsara (serving both as malt and as flavouring matter), is allowed to dry and is then pounded. One-half of the remaining pounded malted rice and barley and fried rice, as well as the whole of the remaining spices, is then, in equal parts, added to the two mashes, which are thereupon poured into a large vessel, after which the pounded ‘mâsara’ is mixed with the compound whilst the above formula is pronounced; and the pot is deposited in a hole dug in the south-western corner of the fire-shed (sâlâ), where it remains standing for three days (and nights), during which the milk of one, two, and three cows respectively, and the remaining quantities of malted and fried grain are gradually added to it.” Tr. Julius Eggeling

Asking the Soma to get dressed is probably talking about fermentation as stated in the Baudhaya Srauta Sutra which is an elaboration of Yajur Veda 19.1,

Baudhayana Srauta Sutra XVII.32 “…He piles the cooked rice around the wooden filter. Having covered it, he touches it with the formula, ‘Thou art Soma; do thou be fermented for the Asvins, fermented for Sarasvati, fermented for Sutraman Indra.’ The Sura mixed up together is retained for three consecutive (nights). ‘The Soma, after having been purchased, stays on for three nights.’ So says the Brahmana. When it dawns after three nights, an animal-sacrifice of three or four animals is performed. The alter prescribed for the Sautramani is measured for the sacrificer on the preceeding day. Having strewn it around, he carries the Stambayajus.” Tr. Chintaman Ganesh Kashikar

The Black Yajur Veda 6.1.6.5 gives mythical reason behind keeping Soma for three days/nights which shall be discussed later in this article.

Yajur Veda 19.4-5 “By means of this eternal sieve may Sûrya’s Daughter purify The Soma that flows forth from thee. Soma with Wine, pressed; filtered for the banquet, cleanses priest, noble, brilliancy and vigour.” Tr. Ralph. T.H. Griffith

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Above Hindi translation is by Swami Karpatri Maharaj and following Hindi translation of verse 5 is by Arya Samaji scholar Shripad Damodar Satvalekar,

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Satapatha Brahmana elaborates these verses as,

Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verse 12 “With (Vag. S. XIX, 4), ‘She purifieth thy liquor.’ purifies (the Sura) in the case of one wishing for prosperity:- ‘thy Soma, she, the daughter of Surya:’ the daughter of Surya (the sun) assuredly is Faith, and by faith that (liquor) becomes Soma-juice, and by faith he makes it to be Soma-juice; ‘with the perpetual tail,’ for with a tail-whisk that (liquor) is purified. With (Vâg. S. XIX, 5), ‘The Brahman and Kshatra he purifieth,’ he purifies the milk: he thus produces the Kshatra from out of the Brahman, for from out of the priesthood the nobility is produced;–‘the fiery spirit and energy;’ fiery spirit and energy, vital power, he thus bestows on him;–‘with the Surâ the Soma,’ for with the Surâ-liquor is Soma;–‘the juice, is distilled,’ for from the distilled the juice is obtained;–‘for joy,’ to joy (intoxication), indeed, the Soma juice contributes, and to joy also does the Surâ-liquor: he thus secures both the joy of the Soma, and the joy of the Surâ;–‘with the pure juice, O god, satiate the deities!’ that is, ‘with the pure juice satisfy thou the deities;’–‘with sap bestow thou food on the Sacrificer,’ sap and food he thereby bestows on the Sacrificer. The cups of milk are taken first, then the cups of Surâ-liquor: he thereby makes the peasantry obedient to the nobility.” Tr. Julius Eggeling

Baudhayana Saruta Sutra elaborates it as,

Baudhayana Srauta Sutra XVII.34 ” While the Adhvaryu is engaged in his duties, the Pratiprashatr filers the wine by means of the woollen filter with its fringe towards the north, with the verse, ‘May the daughter of Surya filter O Indra for thee the mixture of wine regarded as Soma with the evernew woollen filter.’ If the sacrificer is purged of Soma (he shall filter it) with the verse, ‘The swift wine, cleansed by the filter, the associate friend of Indra has passed downwards…” Tr. C.G. Kashikar

Yajur Veda 19.7 “For each of you is made a God-appointed place: so grant to me a portion in the highest sphere. Surâ the strong art thou. This here is Soma. Entering thine own place do me no mischief.” Tr. Ralph T.H. Griffith

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Following Hindi translation is by Arya Samaji scholar Shripad Damodar Satvalekar,

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This is elaborated in the Satapatha Brahman,

Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verse 14-15 “With (Vâg. S. XIX, 7), ‘Separately, indeed, a seat, acceptable to the gods, hath been prepared for you two,’ he fills the (three) cups of Surâ-liquor; for separate, indeed, are the Soma-juice and the Surâ-liquor; and ‘acceptable to the gods’ he says, because these two are indeed acceptable to the gods; and ‘separately a seat hath been prepared’ he says, because there are two altar-grounds;–‘do not ye mingle in the highest heaven!’ he thereby keeps him (the Sacrificer) from evil;–‘the potent Surâ-liquor thou art,’ he thereby makes Surâ to be Surâ;–‘and this is Soma,’ he thereby makes Soma to be Soma;–‘entering thine own seat, injure me not!’ he thereby turns it (the Surâ-liquor) away to its own seat for his own safety. With a single (verse) he fills them: singly and solely on the Sacrificer he thus bestows fame, for the Surâ-liquor is fame. Verily, the cups of milk are the nobility (chieftaincy), and the cups of Surâ-liquor are the peasantry (clan): thus, were he to draw (the cups) without interlinking them, he would detach the peasantry from the nobility, and the nobility from the peasantry, and would cause confusion between the higher and lower, and a failure of the sacrifice. He draws them so as to be interlinked and thereby combines the peasantry with the nobility, and the nobility with the peasantry, for the prevention of confusion between the higher and lower, and for the success of the sacrifice.” Tr. Julius Eggeling

Satapatha Brahmana 12:7:3:8 “There are both milk and Surâ-liquor; for milk is Soma, and the Surâ-liquor food: through the milk he secures the Soma-drink, and through the Surâ-liquor food. And milk is the nobility (chieftaincy), and Surâ-liquor the peasantry (clan); the milk he purifies after purifying the Surâ-liquor: he thus produces the nobility from out of the peasantry, for the nobility is produced from out of the peasantry.” Tr. Julius Eggeling

Yajur Veda 19.7 is also elaborated in Aitareya Brahmana which explains the Rajasuya sacrifice. In the consecration ceremony (Rajasuya?) of king mentioned in Aitareya Brahmana, the king is required to drink Sura (liquor) along with Soma which is given by the Brahmin priest,

Aitareya Brahmana, Book 8, Chapter 2, Para 8 “…The spirituous liquor represents the Kshattra, and further, the juice in the food; thus both the Kshattra and the juice in the food, are placed in him…Now he gives into his hand a goblet of spirituous liquor, under the recital of the verse, svadishthaya madishthaya, (9.1.1) i.e. ‘Purify, O Soma! with thy sweetest most exhilarating drops (the sacrificer), thou who art squeezed for Indra, to be drunk by him.’ After having put the spirituous liquor into his hand, the priest repeats a propitiatory mantra (which runs thus): ‘To either of you (spirituous liquor and Soma!) a separate residence has been prepared, and allotted by the gods. Do not mix with one another in the highest heaven; liquor! thou art powerful; Soma! thou art a king. Do not harm him (the king)! may either go to his own place.’ (Here is said), that the drinking of the Soma and that of liquor, exclude one another (they are not to be mixed). After having drunk itThus he finally places the liquor in his friend (gives him a share in it).” Tr. Martin Haug

Chapter 20 of Aitareya Brahmana deals with the pouring of various liquids over the king’s head by the priest and also deals with the drinking of liquor. By means of Mantra the liquor was transformed into real Soma which is then drunk by the king,

Aitareya Brahmana, Book 8, chapter 4, Para 20 “…Then the priest gives into his hands a goblet filled with spirituous liquor, repeating the mantra, svadishthaya. He then should drink the remainder (after previous libations to the gods)…The Soma beverage which is (in a mystical way) contained in the spirituous liquor, is thus drunk by the king, who is inaugurated by means of Indra’s inauguration ceremony (the ceremony just described)…The drinking of spirituous liquor, or Soma, or the enjoyment of some other exquisite food, affects the body of the Kshattriya who is inaugurated by means of Indra’s great inauguration ceremony…” Tr. Martin Haug

Yajur Veda 19.7 is also elaborated in Baudhayana Srauta Sutra,

Baudhayana Srauta Sutra XVII.36 “(He recites) the verse) ‘Do you offer heartfelt sweet praise to Agni the drinker of wine, receiving Soma on the surface, the creator of all and whom horses, oxen, bulls, barren cows, sheeps released (by the sacrificer) are offered,’ and makes the offering at the second Vasat-uttering. He pours down the remnants of the cup for the Asvins into that for Sarasvati; the remnants of the cup for Sarasvati into that for Indra. A brahmana consumes it with the two verses: ‘(O Sura and Soma) god has erected separate resorts for you; do not be mixed up in the high above. Thou art powerful Sura; this is Soma. Entering into thy own abode, do not injure me. Whatever has remained here out of the juicy pressed drink, which Indra rank for his powers…He fills in the cups with the sediment of the Sura; he fixes the feath of the eagle into the cup of Butea frondosa….He takes the sura with the excessive substance and pours it inot the sieve of a hundred pores with the formula, ‘O Pitrs with Soma as the first, be gratified.’ When the liquid passes through the sieve, all offer prayers with eight verses…” Tr. Chintaman Ganesh Kashikar

Above passage from Baudhayana is also an elaboration of following Yajur Veda verses,

Yajur Veda 20.76-78 “Ye Asvins and Sarasvati, joint drinkers of the Sura draught, In Namuchi of Asura birth, gave aid to Indra in his deeds. As parents aid a son, both Asvins aided thee, Indra, with their wondrous powers and wisdom. When thou with might hadst drunk the draught that gladdens, Sarasvati, O Bounteous Lord, refereshed thee. He in whom horses, bulls, oxen, and barren cows, and rams, when duly set apart, are offered up, To Agni, Soma-sprinkled, drinker of sweet juice, Disposer, with thy heart bring forth a pleasant hymn.” Tr. Ralph T.H. Griffith

Griffith has translated the word “Sura” as “Draught” and “Sweet juice” here. Part of the above passage where Ashwins are said to have helped Indra to kill Namuchi is also mentioned in Baudhayana Srauta Sutra XVII.35 and Yajur Veda 20.59 which I have quoted in this article and let me again quote a few sentences of Baudhayana for your ease,

Baudhayana Srauta Sutra XVII.35 “…Getting up taking the two cups, the Adhvaryu says ‘Do you recite the puronuvakya for the Sura-soma taken for the Asvins, Sarasvati and Sutraman Indra. ‘The Maitravruna recites as the puronuvakya the verse, ‘O Asvins the guardians of the auspicious, do you two partaking of the Sura-soma in association with the demon Namuci help Indra in his deeds.’ Having crossed the alter and having caused to announce, he says (to the Maitravaruna), ‘Do you impel (the Hotr to recite the yajya for the Sura-soma set forth for the Asvins, Sarasvati and Sutraman Indra.’ The Maitravaruna pronounces the call, ‘Let the Hotr recite the yajya for the Asvins, Sarasvati and Sutraman Indra. These Sura-soma (o gods) set forth for you-powerful, exhilerating, prepared out of the mixture…May the Avins, Sarasvati and Sutraman Indra the Vrtra-killed enjoy them; may they drink the sweet wine, become exhilarated and enjoy. O Hotr, do you recite the yajya. The Hotr recites the yajya, ‘O Asvins, do you favour us with your deed like the parents their son. O Indra, when thou didst consume the Sura-soma in order to achieve good deeds and to possess powers, Satasvati healed thee…” Tr. Chintaman Ganesh Kashikar

Sankhayana elaborates it as,

Sankhayana Srauta Sutra XV.15.1-14 “Now the sautramani. (The victims at this occasion are) a red he goat for the Asvins, a ewe for Sarasvati, a bull for Indra the protecting (sutraman) After encircling with the firebrand has been performed on these, they proceed with the surasoma. Over the flowing (sura) they mutter…Or the verses addressed to the Fathers. The inviting (verse for the libation of the sura is) ‘Ye both, O Asvins, the cheering)’ The formula of prompting is Let the hotr worship the Asvins, Sarasvati, Indra the protecting…The mantra to accompany the partaking of the sura is ‘The (Soma), which the Asvins took from the asura Namuci which Sarasvati pressed out to obtain strength, this king Soma the bright, sweet drop, I here partake of.’ If he starts from the moaning that a brahmana must be engaged for a reward to drink the (remainings of the) sura, the beverage (the rest of the sura) is poured out for him.” Tr. W. Caland

Yajur Veda 19.32 “The rite with sacred grass, wine, store of heroes, the mighty ones speed on with adorations. May we, sweet-singing sacrificers, setting Soma mid Gods in heaven, give joy to Indra.” Tr. Ralph T.H. Griffith
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Satapatha Brahmana elaborates on this verse as,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 1, verse 2 “He (the Adhvaryu) offers (of the three cups of milk) with (Vâg. S. XIX, 32), ‘By their devotions the buffalos quicken the sacrifice,’–the buffalos, doubtless, are the officiating priests, and devotion is sacrifice: through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer;–‘the barhis-seated one, supplied with Surâ and goodly heroes,’ supplied with Surâ, indeed, is this barhis-seated sacrifice, to wit, the Sautrâmanî: by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper;–‘they who bestow Soma,’–they thus bestow the Soma-drink upon him;–‘with the deities in heaven,’–they thus place him with the deities in heaven;–‘may we enjoy ourselves,’–the Soma-juice, indeed, conduces to joy, and so does the Surâ-liquor: both the joy of Soma and the joy of Surâ he thus secures;–‘worshipping Indra with good hymns of praise!’–for the hymn of praise is food for the gods, and the sacrifice also is food: by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him.” Tr. Julius Eggeling

Yajur Veda 19.33 “All essence of thine own in plants collected, all strength of Soma when poured out with Surâ—Therewith impel with joy the sacrifice, Sarasvatî, the Asvins, Indra, Agni.” Tr. Ralph T.H Griffith
yv 19.33 Swami Karpatri

Satapatha Brahmana elaborates it as,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 1, Verse 12 “He (the Pratiprasthâtri) offers (libations from the cups of Surâ-liquor), with (Vâg. S. XIX, 33), ‘What essence there is of thine, gathered from the plants,’ for this Surâ-liquor, indeed, is the essence of both the waters and the plants: by the essence of both the waters and the plants he thus causes him to prosper;–‘the strength of the Soma-juice together with the Surâ-liquor,’–he thereby secures what strength there is in the Soma-juice and in the Surâ-liquor;–‘by that exhilarating drink quicken thou the Sacrificer,’–that is, ‘by that exhilarating drink gladden thou the Sacrificer;’–‘Sarasvatî, the Asvins, Indra, and Agni,’–by deities he (the priest) thus causes the sacrifice to prosper, and by deities and sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him.” Tr. Julius Eggeling

Veda also mentions offering liquor to departed manes. The sacrificer is not supposed to drink liquor as it is meant only for offering in this case,

Yajur Veda 19.36 “To Fathers who claim Svadha be Svadha and homage! To Grandfathers who claim Svadha be Svadha and homage! To Great-grandfathers who claim Svadha be Svadha and homage! The Fathers have eaten. The Fathers have rejoiced. The Fathers have been satisfied. Fathers, be ye purified.” Tr. Ralph T.H. Griffith

It is elaborated in the Satapatha Brahmana,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 1, verses 6-8 “…this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor) on this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones 1, he may there offer (of the liquor) with these (three) utterances (Vâg. S. XIX, 36):– ‘To the Svadhâ-loving Fathers be Svadhâ, adoration!’ he thereby places the Fathers with the Svadhâ in the world of the Fathers.–‘To the Svadhâ-loving grandfathers he Svadhâ, adoration!’ he thereby places the grandfathers with the Svadhâ in the world of the grandfathers.–‘To the Svadhâ-loving great-grandfathers be Svadhâ, adoration!’ he thereby places the great-grandfathers with the Svadhâ in the world of the great-grandfathers. Having fetched water, he pours it (into the cups) with, ‘The Fathers have drunk:’ he thereby bestows food on them;–‘the Fathers have enjoyed themselves:’ he thereby causes them to enjoy themselves;–‘the Fathers have become satisfied:’ he thereby satisfies them;–‘may the Fathers cleanse themselves!’ he thereby purifies all of them from the first downwards, for the Sautrâmanî is a means of purification.” Tr. Julius Eggeling

The following verse is about offering various animals to Vedic deities, it is also about offering liquor and asking them to drink it,

Yajur Veda 21.29-31 “Let the Hotar sacrifice with fuel to Agni in the place of libation, to the Asvins, Indra, Sarasvatî. A grey-coloured he-goat with wheat, jujube-fruit and sprouts of rice becomes a sweet salutary remedy, splendour, might, milk, Soma. Let them enjoy sweet butter with foaming liquor. Hotar, present offerings of butter. Let the Hotar, Tanunapat, worship Sarasvati. A sheep, a ram, a salutary remedy on the honey-sweet path, bearing to the Asvins and Indra heroic strength, with jujebe-fruit, Indra-grains, sprouts of rice, becomes a salutary remedy, milk, Soma. Let them enjoy Sweet butter with foaming liquor. Hotar, present offerings of butter…Let the Hotar, magnified with oblations, offering sacrifice, worship Sarasvati and Indra, increasing them with strength, with a bull and a cow. Strength and medicine to the Asvins and Indra are meath with jujube-fruit, Masara with parched grain, milk, Soma. Let them enjoy sweet butter with foaming liquor…” Tr. Ralph T.H. Griffith

It is elaborated in Sankhayana as,

Sankhayana Srauta Sutra XIV.13.1-9 “At this rite two animals a grey he goat to the Asvins a ewe to Sarasvati, are immolated in addition to the savana victim. To Indra Sutraman a barren cow of the same kind is immolated in addition to the usual one. The reason why these victims are thus tied (and slaughtered) is the wish not to depart from the sautramani. After the Savana cakes of the morning (service) they put the fuel to the fire outside and go on with the (i.e. pour out the libation of) surasoma…Now, in that for Indra Sutraman a barren cow is immolated in addition to the usual one, (the reason thereof is) along with Indra Sutraman the sautramani is completed.” Tr. W. Caland

Baudhayana Srauta Sutra elaborates these verses as,

Baudhayana Srauta Sutra XVII.35 “He carried those (cups) towards the east or north along the rear of the handles of the ladles. He takes the wine together with excessive substance and moves towards the southern fire…he formally dedicates the animals a gray coloured (goat) to the Asvins, a male sheep to Sarasvati and a bull to Indra. He dedicates a goat to Brhaspati as the fourth animal if the sacrificer has purged Soma. After having offered their omenta as prescribed, the Adhvaryu takes up the cups for the Asvins and Sarasvati; the Pratiprasthatr takes the one for Indra. Getting up taking the two cups, the Adhvaryu says ‘Do you recite the puronuvakya for the Sura-soma taken for the Asvins, Sarasvati and Sutraman Indra. ‘The Maitravruna recites as the puronuvakya the verse, ‘O Asvins the guardians of the auspicious, do you two partaking of the Sura-soma in association with the demon Namuci help Indra in his deeds.’ Having crossed the alter and having caused to announce, he says (to the Maitravaruna), ‘Do you impel (the Hotr to recite the yajya for the Sura-soma set forth for the Asvins, Sarasvati and Sutraman Indra.’ The Maitravaruna pronounces the call, ‘Let the Hotr recite the yajya for the Asvins, Sarasvati and Sutraman Indra. These Sura-soma (o gods) set forth for you-powerful, exhilerating, prepared out of the mixture…May the Avins, Sarasvati and Sutraman Indra the Vrtra-killer enjoy them; may they drink the sweet wine, become exhilarated and enjoy. O Hotr, do you recite the yajya. The Hotr recites the yajya, ‘O Asvins, do you favour us with your deed like the parents their son. O Indra, when thou didst consume the Sura-soma in order to achieve good deeds and to possess powers, Sarasvati healed thee…” Tr. Chintaman Ganesh Kashikar

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verse 15 “All (the praishas) contain (the word) ‘payas’ (milk), for in the form of milk Soma is (here) pressed; they all contain (the word) ‘Soma,’ for the sake of (conformity with) the Soma-pressing; they all contain (the word) ‘parisrut’ (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed; they all contain (the word) ‘ghrita’ (ghee), for this–to wit, ghee–doubtless is manifestly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) ‘madhu’ (honey), for this–to wit, honey–is manifestly a form of Soma: he thus makes it to be manifestly a form of Soma.” Tr. Julius Eggeling

Yajur Veda verse mentions the word Parisrut which is a semi-fermented liquor according to the translator Julius Eggeling while Griffith translates it as foaming liquor. Both the sacrificer and priests have to drink Parisrut liquor offered to gods,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verse 21 “This Sautrâmanî, then, is manifestly a Soma-sacrifice; and were the Sacrificer alone to drink (the liquor), it would be either an ishti-offering, or an animal sacrifice; but, for the sake of conformity of the liquor) to the Soma, all the priests drink thereof, for all the priests drink of the Soma-juice.” Tr. Julius Eggeling

Following Yajur Veda verses states that Agni, Sarasvati and Indra had drunk the Sura-Soma mixture,

Yajur Veda 21.59-60 “To-day this Sacrificer cooking viands, cooking sacrificial rice-cakes, binding a goat for the Asvins, a ram for Sarasvatî, a hull for Indra, pressing Surâ and Soma juices for the Asvins, Sarasvatî, and Indra the Good Deliverer, has chosen Agni as Hotar. To-day the divine Vanaspatî has done good service to the Asvins with a goat, to Sarasvatî with a ram, to Indra with a bull. They have eaten these from the marrow onwards, they have accepted the cooked viands, they have waxed strong with the rice-cakes. The Agnis, Sarasvatî, and Indra have drunk the Surâ and Soma draughts.” Tr. Ralph. T.H. Griffith

The following is the Hindi translation by Dr. Ganga Sahay Sharma,

This is in continuation from verse 1, so supplementary texts mentioned for Yajur Veda 21.29-31 can be read for understanding above Yajur Veda 21.59-60 verses.

Also check the meaning of Sura given by Panini in his Ashtadhyayi and Hindu reformer Kumarila Bhatta in his Tantra Vartika.

Parisrut

Julius Eggeling writes in the footnotes of Satapatha Brahmana, “According to Sayana, the difference between sura and parisrut would seem to be that the former beverage is prepared from mature shoots (of rice, &c.), and the latter from such as are not quite ripe.” It is stated that Parisrut is neither Soma nor Sura. Parisrut seems to have been a semi-fermented liquor. Also see Yajur Veda 21.29 which is mentioned in the category Sautramani sacrifice and is further elaborated in Brahmana and Srauta Sutra. Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verse 15 also mentions drinking Soma and Parisrut in Sautramani ritual.

Yajur Veda 20.59-65 The Asvins brought from Namuchi pressed Soma bright with foaming juice. Sarasvatî with sacred grass brought that to Indra for his drink. The Asvins, and the Three, apart, Sarasvatî, Idâ, Bhâratî, As drink to gladden Indra, poured strong Soma with the foaming juice. Praising with foaming liquor at due times, Indra, Vanaspatî, Sarasvatî as cow gave forth sweet beverage with the Asvins Twain.” Tr. Ralph T.H. Griffith

Read Baudhayana Srauta Sutra XVII.35 and Sankhayana Srauta Sutra XV.15.1-14 mentioned above which elaborates Yajur Veda 20.59-65. Griffith has translated the word Parisrut as foaming juice as well as foaming liquor.

Yajur Veda 19.95 “Splendour of victims, powerful oblation, honey and meath with milk and foaming liquor, Healing Sarasvatî effused, and Asvins; from pressed and unpressed Soma, deathless Indu.” Tr. Ralph T.H. Griffith

Yajur Veda 2.34 “Bearers of vigour and immortal fatness, milk and sweet beverage and foaming liquor, ye are a freshening draught. Delight my Fathers.” Tr. Ralph T.H. Griffith

Julius Eggeling in his translation of Satapatha Brahmana mentions Katyayana Samhita in the footnotes which elaborates the above Yajur Veda verse as,

Kâtyâyana Samhita IV, I, 15 “Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with ‘adoration to your vigour, O fathers!’ &c. (Vâg. S. II, 32 a-f)… He pours [the water, left in the pitcher, on the cakes] with ‘Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!’ (Vâg. S. II, 34.) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ‘Bestow offspring on me, O fathers, a boy crowned with lotuses; that there may he a man here!’ (Vâg. S. II, 33.)…” Tr. Julius Eggeling

Yajur Veda 19.79 “Seeing the foaming liquor’s sap, Prajapati with the bright drank out the bright, the milk, the Soma juice, the Soma juice, BY Law, etc.” Tr. Ralph T.H. Griffith

Atharva Veda 3.12.7 “Hither to this (house) hath come the tender child, hither the calf along with (the other) domestic animals; hither the vessel (full) of liquor, together with bowls of sour milk!” Tr. Maurice Bloomfield

Griffith has translated the word Parisrut as foaming drink in this verse and in the footnotes, he provides an explanation,

“Foaming drink: parisutas; a beverage prepared from herbs, a sort of beer.”

 

Wine in Heaven

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Atharva Veda 4.34.6 Full lakes of butter with their banks of honey, flowing with wine, and milk and curds and water Abundant with their overflow of sweetness, these streams shall reach thee in the world of Svarga, whole lakes with lotus blossom shall approach thee.

Chandogya Upanishad, Prapathak 8, Khanda 5, Mantra 3 “..Ara and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airam madiya…”

Commenting on this, Adi Shankaracharya wrote, “There is also the lake Airam madiyaAira‘ is guel, ‘ira” being grain and that which is full of this gruel, and serves to intoxicate or exhilarate those that partake of it.”

Brahmanda Purana, Lalita-Mahatmya 33.43-46 “Those people of earthly world who had attained mastery over Lalita’s Mantra attain the chamber of sapphire on giving up their bodies and stay there. They enjoy divine objects in the company of their womenfolk. They drink sweet wine and dance with great devotion.” Tr. Board of Scholars, edited by J.L. Shastri

Linga Purana, Section I.48.9-14 “In the eastern side of this mountain is Amaravati (the city of Indra). It is full of mansions of different kinds. It is thronged by different groups of Devas. It is surrounded by clusters of jewels. It has many ornamental gateways of different shapes bedecked in gold and jewels. The arches at the gateways are rendered wonderful with gold, with jewels set in. Thousands of women throng the roadways. They are clever in conversation and elocution. They are bedecked in all ornaments. They stoop down due to the weight of their heavy breasts and their eyes roll to and fro due to intoxication…The Apsaras (water nymphs) move about all round…” Tr. Board of Scholars, edited by J.L. Shastri

 

Wine as Medicine

Wine was also used as medicine,

Agni Purana 279.30-34 “…A similar diet should be observed by a patient suffering from piles, and washings of whey should be substituted for his ordinary drink. The patient should take decoction of Musta every day…while Mandas containing mild wines may be given as drink… Fried paddy, powdered barley, honey, meat roasted on a stick, bringel, gourd, Shikhi, and wine are anti-phlegmatic in their effect, and are good medicines for an attack of simple cold…” Tr. M.N. Dutt

Charaka Samhita, Chikitsa Sthaanam 8/163 “A person of magnanimous heart who eats meat along with a wine named as ‘Maadhveek’, is quickly relieved of tuberculosis.

Charaka Samhita, Chikitsa Sathaanam 8/165 “While consuming the above mentioned kinds of meat, one may have a dose of whichever wine is appropriate such as ‘Prasanna’, ‘Vaarooni’, ‘seedhu’, ‘arisht’, ‘aasava’ and ‘madhu’.”

 

Offering Alcohol to Gods, Goddesses & Ancestors & also using it in Sacrifices

Brahma Purana 72.52 “Lord Hari said to her: Worshipped by means of wine, meat and other presents and various items of foodstuffs you will become delighted and fulfil all desires of men.” Tr. Board of Scholars, edited by J.L. Shastri

Satapatha Brahmana 4:2:1:27. He offers with,’This is the first consecration, assuring all boons: he is the first, Varuna, Mitra, Agni;–he is the first, Brihaspati, the wise: to that Indra offer ye the liquor, Hail!’

Satapatha Brahmana 5:5:4:20-21 Now on the day before, he mixes the spirituous liquor (while muttering, Vâg. S. X, 30, ‘Get done for the Asvins! get done for Sarasvatî! get done for Indra, the good protector!’ When that liquor is (done) he proceeds with that (offering). They take up two fires; on the northern altar 2 (they lay down) the northern (fire), and on a raised (mound) the southern one, thinking, ‘Lest we should offer together the Soma-libations, and the Surâ (liquor) -libations:’ therefore they take up two fires, and on the northern altar (they lay down) the northern (fire), and on a raised (mound) the southern one. And when he proceeds with the omenta, then he proceeds with that spirituous liquor.

Narada Purana III.90.28 “The devotee with the previously mentioned form should worship the deities of the above mentioned forms. He should worship them in the proper sequence with the offering of wine, fish and meat duly consecrated.” Tr. G.V. Tagare

Agni Purana 156.15-31 “…O Rama, twelve oblations should be offered to the god Soma (Moon-god), Vanhi (the god of fire), and Yama (the god of death), and the lighted lamps on the cakes of obsequies should be separately put out as before. The vessels should be filled in with wine, meat and curd, and if there be any Adhimasa in the year, a separate vesselful of oblation should be decked out for that…” Tr. M.N. Dutt

Narada Purana III.87.31 “For the achievement of siddhis one should offer her at night spirituous liquor, etc. The application is to be kept seccret, yet it is being mentioned. It yields all siddhis.” Tr. G.V. Tagare

Vishnu Purana 5.1.82-86 “They who address thee morning and afternoon with reverence and praise, and call thee Áryá, Durgá, Vedagarbhá, Ambiká, Bhadrá, Bhadrakálí, Kshemí, or Kshemankarí, shall receive from my bounty whatever they desire. Propitiated with offerings of wine and flesh and various viands, thou shalt bestow upon mankind all their prayers…” Tr. H.H. Wilson

Skanda Purana has Arghya Mantra in praise of Durga which reads as,

Skanda Purana VII.I.83.48- “O goddess Durga, O destroyer of intracctable distresses, O goddess destroying all evil ends (disasters), save me in all difficult situations. O Durga, I have sought refuge in you…After keeping awake that night, when the day has dawned, at the rise of Aruna, buffaloes and sheep should be beheaded in front. The animals may number a hundred, half of it (fifty) or half of half (twenty-five) as the devotee pleases. With potful of Sura and Asava (liquor) the great goddess should be propitiated. The meat thereof should be given to Kapalikas as well as to servants and maid servants. In the afternoon of the navami day…” Tr. G.V. Tagare

 

Hindu Scriptures on Liquor Drinking

Narada Purana not only allows one to drink liquor after offering it to gods but it also gives details on the preparation of three types of liquors,

Narada Purana III.90.11-22 “This Vidya is exhilarating as the intoxicating liquor. It is the means of crossing over distress. I shall now tell you the precise preparation of it. The liquor they classify into three types: Gaudi, Paisti and Madhvi. Put jaggery in hot water and stir it well. The pollen powder of the flower dhataki (grislea tomentosa) shall be put into it and the whole solution is kept in a glass jar. It is stored under ground but at dawn and at dusk the solution is stirred well with the hands. After a month is over when the sediments go to the bottom, it is filtered. This can be used for worship. This is called Gaudi because it is prepared from Guda. Similarly, that which is got by adding honey is called Madhvi. O dear one, listen to the Paisti variety. Rice should be boiled slowly and cooked in two and a half times more water (than the rice). It should be left over for three days. Then the powdered sprout of the embylic Myrobalan is put into it. Keep this in an airy place for a day where there is not much of wind. Water is then poured into it and stirred well. This is then filtered. It is then called Paistika Madhu. Artificial liquor is prepared in two ways extracting from trees or squeezing from fruits. Listen to the mode of its preparation. By its taste the mind gets repose. Bunches of grapes, or date fruits or the flowers of Bassia latifolia are put into water and boiled to half the original quantity. To this add a small quantity of distilled spirit and keep it undisturbed for two days. After filtering the same it becomes tasty and auspicious, worthy of being offered for worship. I causes full repose of the mind. As to the second variety it is prepared from the coconut, Hintala or palm trees. The milk that exudes from the stalk of the fruit must be taken fresh from the tree. It is tasty. Take the water out of the coconut fruit. Put a little camphor therein. The juice of Arecanut half the quantity of the former. Mix both and keep it in the sunlight. This immediately becomes liquor which the gods are very fond of.” Tr. G.V. Tagare

Another verse from Narada Purana permits one to drink a certain amount of liquor after offering it to deities,

Narada Purana III.90.23-28 “Or the devotee shall offer for the arghya to the goddess the liquor which has been mentioned here. It must be offered immediately which will be fruitful. The aspirant while remaining in trance should drink it always restricting his diet. Never should a siddha drink it unless it has been first offered to the goddess. It should be drunk until the mind is wholly absorbed in the Goddess. If he drinks more than that he shall become a sinner immediately. He who drinks wine with wilful desire without serving it to the god becomes a sinner. He should be punished by the king for he is the worshipper of avidya …The devotee with the previously-mentioned form should worship the deities of the above-mentioned forms. He should worship them in the proper sequence with the offering if wine, fish and meat duly consecrated.” Tr. G.V. Tagare

Baudhayana Dharma Shastra permits the drinking of Rum only for South Indian Hindus,

Baudhayana Dharma Shastra, Prasna 1, Adhyaya 1, Kandika 1, verses 1-4 “There is a dispute regarding five (practices) both in the south and in the north…Now (the customs peculiar) to the north are, to deal in wool, to drink rum, to sell animals that have teeth in the upper and in the lower jaws, to follow the trade of arms, to go to sea. He who follows (these practices) in any other country than where they prevail, commits sin.”

Indra questions Brihaspati about Asava (a type of liquor) and Brihaspati explains to him in detail and also about which type of liquor is permissible for Kshatriya, Vaishya after offering it to deities,

Brahmanda Purana, Lalita-Mahatmya 7.63-76 “Indra said: ‘What is the nature of Asava? (Liquor). What is its defect? What is its merit? What type of cooked food is defective? Mention this in detail to me.’ Brihaspati said: The different types of intoxicating beverages are as follows: Paiffika (made from flour or rice), Talaja (from the date palm), Kaira (cocounut palm-juice), Madhuka (made from honey or Madhuka flowers), Gudasambhava (prepared from molasses). In regard to sinful nature the later ones mentioned above are half as dreadful as the earlier ones. Asava can be used as a beverage by the three castes beginning with the Ksatriyas. Excepting a Brahmana lady, all women can drink liquors beginning with the third one i.e. Kaira (coconut palm juice, and prepared from honey and molasses). A widow, a virgin and a woman in her monthly period shall avoid drinking liquor. If a woman drinks liquor out of covetousness and not in the company of her husband, she is called Unmadini (a mad woman). One should avoid her like a Candala woman. The ratio of drinking liquors in the case of four castes beginning with the Brahmanas shall be ten to eight or six to four. In the case of women it shall be half of the above. If they drink in the company of their husbands it shall be one-fourth of the above. After drinking liquor out of delusion, a Brahmana should perform Krcchracandrayana expiation. Or he shall repeat Gayatri Mantra or Jatavedasa Mantra ten thousand times. If a man repeats Ambikahrdaya Mantra he shall become pure. A Ksatriya among the three castes shall be purified by repeating those Mantras half the number of times. In the case of women the number of repetitions shall be one-fourth or they can get the same done through Brahmanas. One should repeat the Mantras a thousand times under water and become purified thereby. Laksmi, Sarasvati, Gauri, Candika, Tripura, Ambika, Vaisnavi, Bhairavi, Kali and Mahendri are the mothers. There are other Sakti goddesses. In worshipping them the liquor prepared from honey is approved of. A Brahmana who has mastered the Vedangas shall perform worship without wine …The base fellow who drinks liquor without worshipping Para Sakti shall stay in hell called Raurava for a period calculated at the rate of a year for every drop so consumed.” Tr. G.V. Tagare

Brahmins were not always barred from quaffing wine, in the Vedic period Kshatriyas and even Brahmins enjoyed wine especially after mixing it with Soma,

Yajur Veda 19.5 Soma with Wine, pressed; filtered for the banquet, cleanses priest, noble, brilliancy and vigour. God, with the Bright give Deities enjoyment: give food with flavour to the Sacrificer.

Following is the Sanskrit text with Hindi translation by Swami Karpatri Maharaj,

In the consecration ceremony (Rajasuya?) of the king mentioned in Aitareya Brahmana, the king is required to drink Sura (liquor) along with Soma which is given by the Brahmin priest,

Aitareya Brahmana, Book 8 , Chapter 2, Para 8 “…The spirituous liquor represents the Kshattra, and further, the juice in the food; thus both the Kshattra and the juice in the food, are placed in him…Now he gives into his hand a goblet of spirituous liquor, under the recital of the verse, svadishthaya madishthaya, (9.1.1) i.e. ‘Purify, O Soma! with thy sweetest most exhilarating drops (the sacrificer), thou who art squeezed for Indra, to be drunk by him.’ After having put the spirituous liquor into his hand, the priest repeats a propitiatory mantra (which runs thus): ‘To either of you (spirituous liquor and Soma!) a separate residence has been prepared, and allotted by the gods. Do not mix with one another in the highest heaven; liquor! thou art powerful; Soma! thou art a king. Do not harm him (the king)! may either go to his own place.’ (Here is said), that the drinking of the Soma and that of liquor, exclude one another (they are not to be mixed). After having drunk it…Thus he finally places the liquor in his friend (gives him a share in it).” Tr. Martin Haug

Underlined sentences of the above passage are an elaboration of the following Yajur Veda verse,

Yajur Veda 19.7 For each of you is made a God-appointed place: so grant to me a portion in the highest sphere. Surâ the strong art thou. This here is Soma. Entering thine own place do me no mischief.

Following is the Sanskrit text along with the Hindi translation of Swami Karpatri Maharaj

C:\Users\Hassan Razvi\AppData\Local\Microsoft\Windows\INetCache\Content.Word\yv 19.7.jpg

Now, those who cry “fake translation” has no way to escape, Aitareya Brahmana attests Yajur Veda verse. Chapter 20 of Aitareya Brahmana deals with the pouring of various liquids over the king’s head by the priest and also deals with drinking liquor. By means of Mantra the liquor was transformed into real Soma which is then drunk by the king,

Aitareya Brahmana, Book 8, chapter 4, Para 20 “…Then the priest gives into his hands a goblet filled with spirituous liquor, repeating the mantra, svadishthaya. He then should drink the remainder (after previous libations to the gods)…The Soma beverage which is (in a mystical way) contained in the spirituous liquor, is thus drunk by the king, who is inaugurated by means of Indra’s inauguration ceremony (the ceremony just described)…The drinking of spirituous liquor, or Soma, or the enjoyment of some other exquisite food, affects the body of the Kshattriya who is inaugurated by means of Indra’s great inauguration ceremony…” Tr. Martin Haug

Vishnu Smriti prohibits all forms of wine for a Brahmin but permits certain types of liquor for Kshatriya and Vaishya,

Vishnu Smriti 22.82-84 Distilled from sugar, or from the blossoms of the Madhûka. (Mâdhvi wine], or from flour: these three kinds of spirituous liquor have to be discerned; as one, so are all: none of them must be tasted by the twice-born. Again, distilled from the blossoms of the Madhûka tree (Madhûka wine), from molasses, from the fruits of the Tanka (or Kapittha tree), of the jujube tree, of the Khargûra tree, or of the breadfruit tree, from wine-grapes, from Madhûka blossoms (Mâdhvîka wine), Maireya, and the sap of the cocoanut tree: These ten intoxicating drinks are unclean for a Brâhmana; but a Kshatriya and a Vaisya commit no wrong in touching (or drinking) them.

Manu Smriti 5.56 There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards

Acharya Medhatithi writes on this verse that drinking wine is permissible for Kshatriyas. Arthashastra of Kautilya (Chanakya) allows the sale, purchase and drinking of liquor, it brings liquor manufacturers and shops under state regulation, an entire chapter is dedicated to it,

Kautilya’s Arthashastra, Book 2, chapter 25 “BY employing such men as are acquainted with the manufacture of liquor and ferments (kinva), the Superintendent of Liquor shall carry on liquor-traffic not only in forts and country parts, but also in camps. In accordance with the requirements of demand and supply (krayavikrayavasena) he may either centralize or decentralize the sale of liquor. A fine of 600 panas shall be imposed on all offenders other than those who are manufacturers, purchasers, or sellers in liquor-traffic. Liquor shall not be taken out of villages, nor shall liquor shops be close to each other. Lest workmen spoil the work in hand, and Aryas violate their decency and virtuous character, and lest firebrands commit indiscreet acts, liquor shall be sold to persons of well known character in such small quantities as one-fourth or half-a-kudumba, one kudumba, half-a-prastha, or one prastha. Those who are well known and of pure character may take liquor out of shop. Or all may be compelled to drink liquor within the shops and not allowed to stir out at once in view of detecting articles such as sealed deposits, unsealed deposits, commodities given for repair, stolen articles, and the like which the customer’s may have acquired by foul means. When they are found to possess gold and other articles not their own, the superintendent shall contrive to cause them to be arrested outside the shop. Likewise those who are too extravagant or spend beyond their income shall be arrested. No fresh liquor other than bad liquor shall be sold below its price. Bad liquor may be sold elsewhere or given to slaves or workmen in lieu of wages; or it may form the drink of beasts for draught or the subsistence of hogs. Liquor shops shall contain many rooms provided with beds and seats kept apart. The drinking room shall contain scents, garlands of flowers, water, and other comfortable things suitable to the varying seasons. Spies stationed in the shops shall ascertain whether the expenditure incurred by customers in the shop is ordinary or extraordinary and also whether there are any strangers. They shall also ascertain the value of the dress, ornaments, and gold of the customers lying there under intoxication. When customers under intoxication lose any of their things, the merchants of the shop shall not only make good the loss, but also pay an equivalent fine. Merchants seated in half-closed rooms shall observe the appearance of local and foreign customers who, in real or false guise of Aryas lie down in intoxication along with their beautiful mistresses. Of various kinds of liquor such as medaka, prasanna, ásava, arista, maireya, and madhu:– Medaka is manufactured with one drona of water, half, an ádaka of rice, and three prastha of kinva (ferment). Twelve ádhakas of flour (pishta), five prasthas of kinva (ferment), with the addition of spices (játisambhára) together with the bark and fruits of putraká (a species of tree) constitute prasanná. One-hundred palas of kapittha (Feronia Elephantum) 500 palas of phánita (sugar), and one prastha of honey (madhu) form ásava. With an increase of one-quarter of the above ingredients, a superior kind of ásava is manufactured; and when the same ingredients are lessened to the extent of one-quarter each, it becomes of an inferior quality. The preparation of various kinds of arishta for various diseases are to be learnt from physicians. A sour gruel or decoction of the bark of meshasringi (a kind of poison) mixed with jaggery (guda) and with the powder of long pepper and black pepper or with the powder of triphala (1 Terminalia Chebula, 2 Terminalia Bellerica, and 3 Phyllanthus Emblica) forms Maireya. To all kinds of liquor mixed with jaggery, the powder of triphala is always added. The juice of grapes is termed madhu. Its own native place (svadesa) is the commentary on such of its various forms as kápisáyana and hárahúraka. One drona of either boiled or unboiled paste of másha (Phraseolus Radiatus), three parts more of rice, and one karsha of morata (Alangium Hexapetalum) and the like form kinva (ferment). In the manufacture of medaka and prasanna, five karshas of the powder of (each of páthá (Clypea Hermandifolio), lodhra (Symplocos Racemosa), tejovati (Piper Chaba), eláváluka (Solanum Melongena) honey, the juice of grapes (madhurasa), priyangu (panic seeds), dáruharidra (a species of turmeric) black pepper and long pepper are added as sambhára, requisite spices. The decoction of madhúka (Bassia Latifolia) mixed with granulated sugar (katasarkará), when added to prasanna, gives it a pleasing colour. The requisite quantity of spices to be added to ásava is one karshá of the powder of each of chocha (bark of cinnamon), chitraka (Plumbago Zeylanica), vilanga, and gajapippalí (Scindapsus Officinalis), and two karshas of the powder of each of kramuka (betel nut), madhúka (Bassia Latifolia), mustá (Cyprus Rotundus), and lodhra (Symlocos Racemosa). The addition of one-tenth of the above ingredients (i.e., chocha, kramuka, etc.), is (termed) bíjabandha. The same ingredients as are added to prasanná are also added to white liquor (svetasurá). The liquor that is manufactured from mango fruits (sahakárasurá) may contain a greater proportion of mango essence (rasottara), or of spices (bíjottara). It is called mahásura when it contains sambhára (spices as described above). When a handful (antarnakho mushtih, i.e., so much as can be held in the hand, the fingers being so bent that the nails cannot be seen) of the powder of granulated sugar dissolved in the decoction of moratá (Alangium Hexapetalum), palása (Butea Frondosa), dattúra (Dattura Fastuosa), karanja (Robinia Mitis), meshasringa (a kind of poison) and the bark of milky trees (kshiravriksha) mixed with one-half of the paste formed by combining the powders of lodhra (Symplocos Racemosa), chitraka (Plumbago Zeylanica), vilanga, páthá (clypea Hermandifolia), mustá (cyprus Rotundus), kaláya (leguminous seeds), dáruharidra (Amonum Xanthorrhizon), indívara (blue lotus), satapushpa (Anethum Sowa), apámárga (Achyranthes Aspera) saptaparna (Echites Scholaris), and nimba (Nimba Melia) is added to (even) a kumbha of liquor payable by the king, it renders it very pleasant. Five palas of phánita (sugar) are added to the above in order to increase its flavour. On special occasions (krityeshu), people (kutumbinah, i.e., families) shall be allowed to manufacture white liquor (svetasura), arishta for use in diseases, and other kinds of liquor. On the occasions of festivals, fairs (samája), and pilgrimage, right of manufacture of liquor for four days (chaturahassaurikah) shall be allowed. The Superintendent shall collect the daily fines (daivasikamatyayam, i.e., license fees) from those who on these occasions are permitted to manufacture liquor. Women and children shall collect ‘sura,’ and ‘kinva,’ ‘ferment.’ Those who deal with liquor other than that of the king shall pay five percent as toll. With regard to sura, medaka, arishta, wine, phalámla (acid drinks prepared from fruits), and ámlasídhu (spirit distilled from molasses):– Having ascertained the day’s sale of the above kinds of liquor, the difference of royal and public measures (mánavyáji), and the excessive amount of sale proceeds realised thereby, the Superintendent shall fix the amount of compensation (vaidharana) due to the king (from local or foreign merchants for entailing loss on the king’s liquor traffic) and shall always adopt the best course.” Tr. R. Shamasastry

The following verses are favorable to the use of wine,

Atharva Veda 10.6.5 To this we give apportioned food, clarified butter, wine, and meath. May it provide each boon for us as doth a father for his sons…

The following is the Hindi translation by Dr. Ganga Sahay Sharma,

Atharva Veda 15.9.1-3 He went away to the people. Meeting and Assembly and Army and Wine followed him. He who hath this knowledge becomes the dear home of Meeting, Assembly, Army, and Wine.

Atharva Veda 14.1.35-36 Whatever lustre is in dice, whatever lustre is in wine, Whatever lustre is in cows, Asvins, endue this dame therewith. With all the sheen that balmeth wine, or thigh of female paramour, With all the sheen that balmeth dice, even with this adorn the dame.

Atharva Veda 6.69.1 Mine be the glory in the hill, in vales, in cattle, and in gold, Mine be the sweetness that is found in nectar and in flowing wine!

The following is the Hindi translation by Dr. Ganga Sahay Sharma,

Atharva Veda 9.1.18 May all the sweetness that is found in hills and mountains, steeds and kine, And wine that floweth from the cup,—may all that sweetness be in me.

Yajur Veda 19.16 The Sacrificer’s seat is the throne’s symbol, the jar containing Surâ of the Altar. The mid-space is the northern Altar’s symbol: the cloth for filtering is the physician.

The following is the Hindi translation by Swami Karpatri Maharaj,
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Following is the Hindi translation of Yajur Veda 9.4 by Swami Karpatri Maharaj,

Rig Veda mentions a miracle by Ashwins who drew a hundred jars of wine from the hoof of their horse,

Rig Veda 1.116.7 O heroes, ye gave wisdom to Kakshivan who sprang from Parjra’s line, who sang your praises. Ye poured forth from the hoof of your strong charger a hundred jars of wine as from a strainer.

Following is the Sanskrit text with Hindi translation by Pandit Ram Govind Trivedi,
rv 1.116.7

Satapatha Brahmana 12:7:3:88. There are both milk and Surâ-liquor; for milk is Soma, and the Surâ-liquor food: through the milk he secures the Soma-drink, and through the Surâ-liquor food. And milk is the nobility (chieftaincy), and Surâ-liquor the peasantry (clan); the milk he purifies after purifying the Surâ-liquor: he thus produces the nobility from out of the peasantry, for the nobility is produced from out of the peasantry.

Satapatha Brahmana also mentions Parishrut (spelt Parisrut) a type of liquor different from Sura,

Satapatha Brahmana 12:9:1:11. Verily, from this sacrifice the man is born and whatever food a man consumes in this world, that (food), in return, consumes him in yonder world. Now this sacrifice is performed by means of spirituous liquor, and spirituous liquor (parisrut is not to be consumed by a Brâhmana: he thus is born from that which is not (to be) consumed, and the food does not, in return, consume him in yonder world. Therefore this (sacrifice), the Sautrâmanî, is a Brâhmana’s sacrifice.

Satapatha Brahmana 5:1:2:14 …and the Parisrut-liquor is neither Soma nor Sura: this is why he buys the Parisrut for a piece of lead from a long haired man.

Satapatha Brahmana 5.5.4.19 “…Let him therefore rather throw them into the fermented liquor (Parisrut)…let him therefore throw it rather into the spirituous liquor.

 

Soma

Soma plant finds frequent mention in the Vedas. It was of great importance in the Vedic religion. Soma plant is said to have stems and leaves and used to grow in the mountains, Soma plant as a whole, as well as Soma Ras (juice), are also called Andhas. Soma the mythical plant is extinct. Let’s not discuss its botanical features since this article deals with only intoxication in Hinduism. Soma drink was prepared from the leaves of Soma plant by pressing them between stones. It was mixed with water, milk, curd and a few other edible things probably to lessen its intoxicating effect. As per Nirukta 11.2 the word Soma is derived from the root “Su” which means “To Press.” As per Nirukta 1.11 the word Sura (liquor prepared from grains) is also derived from the root “Su” which means “To press.” Both the words Sura and Soma are derived from the same root. Before we begin let’s have a look at what prominent Hindu scholars said about Soma,

VIEWS OF SCHOLARS

Swami Vikvekananda the founder of Ramakrishna Mission wrote,

“And they had a popular plant called Soma. What plant it was nobody knows now; it has entirely disappeared, but from the books we gather that, when crushed, it produced a sort of milky juice, and that was fermented; and it can also be gathered that this fermented Soma juice was intoxicating. This also they offered to Indra and the other gods, and they also drank it themselves. Sometimes they drank a little too much, and so did the gods. Indra on occasions got drunk. There are passages to show that Indra at one time drank so much of this Soma juice that he talked irrelevant words.” The Complete Works of Swami Vivekananda/Volume 1/Lectures And Discourses/Vedic Religious Ideals
https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_1/Lectures_And_Discourses/Vedic_Religious_Ideals

Sri Aurobindo the founder of Sir Aurobindo Ashram wrote,

“Soma is the Lord of the wine of delight, the wine of immortality. Like Agni he is found in the plants, the growths of earth, and in the waters. The Soma-wine used in the external sacrifice is the symbol of this wine of delight. It is pressed out by the pressing-stone (adri, gravan) which has a close symbolic connection with the thunderbolt, the formed electric force of Indra also called adri…” The Secret of the Veda, p.354, by Sri Aurobindo, Published by SriAurobindoAshram Publication Dept, 2003

Swami Prabhupada the founder of ISKCON is of the same view that Soma was an intoxicating drink, however, he is also of the view that SomRas was not an ordinary intoxicating liquor, it was a special intoxicating liquor made for the gods. He wrote,

“…The demigods are accustomed to drinking the soma-rasa beverage, and therefore the drinking of wine and intoxication are not unknown to them…” Swami Prabhupada on Srimad Bhagavatam 1.15.34
https://vanisource.org/wiki/SB_1.15.34

Dr. B.R Ambedkar the first Law Minister of India wrote,

“Drinking was another evil which was rampant among the Aryans. Liquors were of two sorts Soma and Sura. Soma was a sacrificial wine. The drinking of the Soma was in the beginning permitted only to Brahmins, Kshatriyas and Vaishyas. Subsequently it was permitted only to Brahmins and Kshatriyas. The Vaishyas were excluded from it and the Shudras were never permitted to taste it. Its manufacture was a secret known only to the Brahmins. Sura was open to all and was drunk by all. The Brahmins also drank Sura. Shukracharya the priest to the Asuras drank so heavily that in his drunken state he gave the life giving Mantra known to him only and with which he used to revive the Asuras killed by the Devas—to Katch the son of Brahaspati who was the priest of the Devas. The Mahabharat mentions an occasion when both Krishna and Arjuna were dead drunk. That shows that the best among the Aryan Society were not only not free from the drink habit but that they drank heavily. The most shameful part of it was that even the Aryan women were addicted to drink. For instance Sudeshna the wife of King Virat tells her maid Sairandhri to go to Kichaka’s palace and bring Sura as she was dying to have a drink. It is not to be supposed that only queens indulged in drinking. The habit of drinking was common among women of all classes and even Brahmin women were not free from it. That liquor and dancing was indulged in by the Aryan women is clear from the Kausitaki Grihya Sutra I. 11-12, which says; “Four or eight women who are not widowed, after having been regaled with wine and food are to dance for four times on the night previous to the wedding ceremony.” men, not to speak of women of the lower Varnas, as late as the seventh and eighth centuries- A.D. in the Central region of Aryavarta, is clear from Kumarila Bhatta’s Tantra- Vartika I (iii). 4, which states, “Among the people of modern days we find the Brahmin women of the countries of Ahicchatra and Mathura to be addicted to drinking”. Kumarila condemned the practice in the case of Brahmins only, but not of Kshatriyas and Vaishyas men and women, if the liquor was distilled from fruits or flowers (Madhavi), and Molasses (Gaudi) and not from grains (Sura).” Dr. Babasaheb Ambedkar Writings and Speeches, Vol 3, page 154-5 https://mea.gov.in/images/attach/amb/volume_03.pdf

 

SOMA RAS

As you may know, Aryan’s Vedic religion shares many similarities with the Zoroastrians. One of them is Soma plant. Soma in Zoroastrianism is known as Haoma. In the Zoroastrian text Yasna, Haoma (Soma) is considered a mildly intoxicant drink with no harm.

Yasna 10.8 “All other toxicants go hand in hand with Rapine of the bloody spear, but H(a)oma’s stirring power goes hand in hand with friendship. [Light is the drunkenness of H(a)oma (Pâzand).] Who as a tender son caresses H(a)oma, forth to the bodies of such persons H(a)oma comes to heal.” Tr. L.H. Mills

In the Puranas and Mahabharat, there’s a story of King of Gaya performing a sacrifice in which Indra drank Soma Ras so much that he became intoxicated, I am mentioning all those verses here,

Srimad Bhagavatam 5.15.12 “In Mahārāja Gaya’s sacrifices, there was a great supply of the intoxicant known as soma. King Indra used to come and become intoxicated by drinking large quantities of soma-rasa. Also, the Supreme Personality of Godhead, Lord Viṣṇu [the yajña-puruṣa] also came and personally accepted all the sacrifices offered unto Him with pure and firm devotion in the sacrificial arena.” Tr. Swami Prabhupada

Vishnu Purana 4.1.14-18 “There was never beheld on earth a sacrifice equal to the sacrifice of Marutta: all the implements and utensils were made of gold. Indra was intoxicated with the libations of Soma juice, and the Brahmans were enraptured with the magnificent donations they received.” Tr. H.H. Wilson

Mahabharata 12.29.35 “While the king of Anga performed his sacrifice by the hill called Vishnupada, Indra became intoxicated with the Soma he drank, and the Brahmanas with the presents they received.” Tr. K.M. Ganguli

Mahabharata 1.121.9 “…while he was performing a sacrifice the gods with Indra and the great Rishis came to him, and Indra was so intoxicated with the Soma juice he drank and the Brahmanas with the large presents they received…” Tr. K.M. Ganguli

Mahabharata 3.88.6-7 “…We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received…” Tr. K.M. Ganguli

Markandeya Purana 129.15-16 “Equal to Marutta never lived a sacrificer on the face of the earth at whose sacrifice his dwelling house was cast and also golden palaces as largesse, Indra was made intoxicated with Soma and twice-born brahmanas with gifts…” Tr. F. Eden Pargiter

Following verses from Veda calls Soma as Mada (intoxicating), I am using Hindi translation by Pandit Ram Govind Trivedi,

ते तवा मदा इन्द्र मादयन्तु शुष्मिणं तुविराधसं जरित्रे |
एको देवत्रा दयसे हि मर्तानस्मिञ्छूर सवने मादयस्व ||

te tvā madā indra mādayantu śuṣmiṇaṃ tuvirādhasaṃ jaritre |
eko devatrā dayase hi martānasmiñchūra savane mādayasva ||

Rig Veda 7.23.5 “May these inebriating draughts exhilarate thee, Indra: bestow upon the praiser (a son vigorous and wealthy): for thou alone amongst the gods are compassionate to mortals: be exhilarated here at this sacrifice.” Tr. H.H. Wilson

C:\Users\Hassan Razvi\AppData\Local\Microsoft\Windows\INetCache\Content.Word\rv 7.23.5.jpg

ते तवा मदा बर्हदिन्द्र सवधाव इमे पीता उक्षयन्त दयुमन्तम |
महामनूनं तवसं विभूतिं मत्सरासो जर्ह्र्षन्त परसाहम ||

te tvā madā bṛhadindra svadhāva ime pītā ukṣayanta dyumantam |
mahāmanūnaṃ tavasaṃ vibhūtiṃ matsarāso jarhṛṣanta prasāham ||

Rig Veda 6.17.4 “Abounding in food, Indra, let these exhilarating draughts copiously bedew thee, the resplendent: let the inebriating juices delight thee who art mighty, deficient in no (excellence), powerful, manifold, the overcomer of foes.” Tr. H.H. Wilson

rv 6

वर्धान यं विश्वे मरुतः सजोषाः पचच्छतं महिषानिन्द्र तुभ्यम |
पूषा विष्णुस्त्रीणि सरांसि धावन वर्त्रहणं मदिरमंशुमस्मै ||

vardhān yaṃ viśve marutaḥ sajoṣāḥ pacacchataṃ mahiṣānindra tubhyam |
pūṣā viṣṇustrīṇi sarāṃsi dhāvan vṛtrahaṇaṃ madiramaṃśumasmai ||

Rig Veda 6.17.11 “For thee, Indra, whom all the Maruts, alike pleased, exalt, may Pushan and Vishnu dress for thee a hundred buffaloes, and to him may the three streams flow with the inebriating, foe-destroying Soma.” Tr. H.H. Wilson

rv 6

इन्द्राविष्णू हविषा वाव्र्धानाग्राद्वाना नमसा रातहव्या |
घर्तासुती दरविणं धत्तमस्मे समुद्रः सथः कलशः सोमधानः ||

इन्द्राविष्णू पिबतं मध्वो अस्य सोमस्य दस्रा जठरं पर्णेथाम |
आ वामन्धांसि मदिराण्यग्मन्नुप बरह्माणि शर्णुतं हवं मे ||

indrāviṣṇū haviṣā vāvṛdhānāghrādvānā namasā rātahavyā |
ghṛtāsutī draviṇaṃ dhattamasme samudraḥ sthaḥ kalaśaḥ somadhānaḥ ||

indrāviṣṇū pibataṃ madhvo asya somasya dasrā jaṭharaṃ pṛṇethām |
ā vāmandhāṃsi madirāṇyaghmannupa brahmāṇi śṛṇutaṃ havaṃ me ||

Rig Veda 6.69.6-7 “Indra and Vishnu, feeders upon clarified butter, drinkers of the fermented Soma, thriving upon oblations, accepting them offered with reverence…Indra and Vishnu, agreeable of aspect, drink of this sweet Soma; fill with it your bellies: may the inebriating beverage reach you: hear my prayers, my invocation.” Tr. H.H. Wilson

C:\Users\Hassan Razvi\AppData\Local\Microsoft\Windows\INetCache\Content.Word\rv 6.69.6-7.jpg

As you can see, words like Madira (मदिरा) and Mada (मद) have been used in these verses, Madira and Mada both denotes intoxication. Even those fluent in Hindi language can define these words. The word Mada (intoxication) is mentioned in connection with Soma stating that Soma is Mada (intoxicating) in numerous verses such as Rig Veda 1.85.10; 9.107.14; 1.104.9; 2.19.1; 9.12.3; 6.43.1-4; 2.14.1; 9.6.6; Rig Veda 1.84.4 which is also mentioned in Sankhayana Srauta Sutra 12.26.7; Rig Veda Mandala 2, Hymn 15 boasts deeds of Indra done in Intoxication (Mada) of Soma which is translated as rapture by Griffith; Rig Veda 8.14.7 which is elaborated in Aitareya Brahmana 6.7.

V.S Apte defines the word Mada as,

Mada Sanskrit English VS Apte
[The Practical Sanskrit-English Dictionary, by Vaman Shivram Apte, page 836, Published by Shiralkar & Co., 1890]

Arya Samaji scholar Svami Satya Prakash Sarasvati in his translation of Rig Veda defines it as,

Madah, intoxication; pleasure.
[Rgveda Samhita, Volume III, page 881, by Svami Satya Prakash Sarasvati & Satyakam Vidyalankar, Published by Veda Pratishthana]

Ralph T.H. Griffith has translated it as rapture, gladdening, wild joy, etc., and the reason he gave for this is as follows. Ralph T.H Griffith commenting on Rig Veda 1.51.2 quotes Max Mueller on the word Mada (pronounced Mad),

“Rushing in rapture: when exhilarated by draughts of Soma. ‘Here again,’ says Professor Max Muller, ‘The difficulty of rending Vedic though in English, or any other modern language, becomes apparent, for we have no poetical word to express a high state of mental excitement produced by drinking the intoxicating juice of the Soma or other plants, which has not something opprobrious mixed up with it, while in ancient times that state of excitement was celebrated as a blessing of the gods, as not unworthy of the gods themselves, nay, as a state in which both the warrior and the poet would perform their highest achievements. The German Rausch is the nearest approach to the Sanskrit mada.’

In this version, mada has generally been rendered by rapture, delight, transport, or wild joy.”

Griffith has mentioned Soma as liquor in the following verses like

Rig Veda 2.14.1 “MINISTERS, bring the Soma juice for Indra, pour forth the gladdening liquor with the beakers. To drink of this the Hero longeth ever; offer it to the Bull, for this he willeth.” Tr. Ralph T.H Griffith

Rig Veda 3.48.1 “SOON as the young Bull sprang into existence he longed to taste the pressed-out Soma’s liquor. Drink thou thy fill, according to thy longing, first, of the goodly mixture blent with Soma.”

Rig Veda 4.34.5 “Out of what substance was that chalice fashioned which ye made fourfold by your art and wisdom? Now for the gladdening draught press out the liquor, and drink, O Ṛbhus, of die meath of Soma.”

Rig Veda 4.44.4 “Borne on your golden car, ye omnipresent! come to this sacrifice of ours, Nāsatyas.

Drink of the pleasant liquor of the Soma give riches to the people who adore you.”

Griffith translated Rig Veda 9.32.1 as,

पर सोमासो मदच्युतः शरवसे नो मघोनः |
सुता विदथे अक्रमुः ||

pra somāso madacyutaḥ śravase no maghonaḥ |
sutā vidathe akramuḥ ||

Rig Veda 9.32.1 “The rapture-shedding Soma-drops, effused in our assembly, have Flowed forth to glorify our prince.” Tr. Ralph T.H. Griffith

This is elaborated in Panchavimsha Brahmana as,

Pancavimsa Brahmana XI.5.1 “(The verse beginning:) ‘Forth (has) the intoxicating madacyut) Soma’ is the gayatri; intoxicating (having mada) (and) rich in sap is the afternoon service; he, thereby, puts intoxication (and) sap (in it)…” Tr. W. Caland

 

FERMENTED SOMA

As far as my knowledge is concerned, Soma by itself was mildly intoxicating and was made fully intoxicating through the fermentation process. Veda and Brahmana indicate that Soma was fermented and Swami Vivekananda also mentions that Soma was fermented and that fermented juice was intoxicating. Veda, Brahmana and Srauta Sutra state that Soma was mixed with barley [Rig Veda 9.68.4; Atharva Veda 20.24.7], it was kept for three days probably for the fermentation to complete.

Rig Veda 1.187.9 “What Soma, we enjoy from thee in milky food or barley-brew, Vātāpi, grow thou fat thereby.” Tr. Ralph T.H. Griffith

Rig Veda 9.17.3 “Soma, with swelling waves, exhilarating, inebriating, flows to the straining-cloth, destroying the Rakshasas, and devoted to the gods.” Tr. H.H. Wilson

Following verses mentions about a day or 3 days old Soma,

Rig Veda 1.45.10 “Bring with joint invocations thou, O Agni, the celestial host: Here stands the Soma, bounteous gods: drink this expressed ere yesterday.” Tr. Ralph T.H. Griffith

Rig Veda 3.58.7 “O Asvins, very mighty ones, with Vayu and with his steeds, one-minded, ever-youthful, Nasatyas, joying in the third day’s Soma, drink it, not hostile, very bounteous givers.” Tr. Ralph T.H. Griffith

There’s one more verse from Yajur Veda which talks about the fermentation of Soma, I have mentioned this in the Sautramani sacrifice, you can read Yajur Veda 19.1, Baudhayana Srauta Sutra XVII.32 and Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verses 5-6 mentioned above. William Scott Shelley has explained fermentation of Soma in the following way,

“In the preparation of the Soma beverage, the Soma stalks were boiled [Satapatha Brahmana XII.7.3.6], and remained standing for three nights [Baudhayana Srauta Sutra XVII.32]. The Taiitriya Samhita contains the mythological justification for keeping Soma for three nights: “When the Soma was being borne away, the Gandharva Vicvavasu stole it. It was for three nights stolen; therefore after purchase the Soma is kept for three nights [Taittriya Samhita VI.1.6.4]. Referring to Sura, an alcoholic beverage produced from fermented grain, the Satapatha Brahmana states: “He distils (i.e., boils) it with a view to )its being alike) the Soma-pressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been brought [Satapatha Brahmana XII.7.3.6].” The Atharva Veda also makes reference to “him that takes pains, and cooks and presses the soma [Atharva Veda XI.1.30].” According to the Vedic literature, the Soma liquor was fermented. The directions in the Soma rite include the word Parisrut, “spirituous liquor [Satapatha Brahmana XII.8.2.15],” and this is also indicated in the Rgveda by the term Vatapi, “fermenting” of the Soma liquor [Rgveda I.187.10]: “What, Soma, we enjoy from thee in milky food or barley-brew, Vatapi, grow thou fat thereby [Rgveda I.187.10].”

Following the fermenting of the liquor, the Soma stalks were removed from the vessel and crushed between two stones on a cowhide [Rgveda IX.65.25, IX.79.4, X.94.9], or with a mortar and pestle [Rgveda I.28.1-6, IX.46.3]. The Rgveda tells of Soma libations “fifteenfold strong [Rgveda X.27.2], and with the addition of water [Rgveda IX.75.9, IX.107.2], which diluted the mixture and caused crushed Soma stalks to swell [Rgveda VIII.9.19, IX.64.8, IX.107.12], the Soma juice was poured over the stalks upon the cowhide, and filtered through a strainer made of cloth or wool [Rgveda VIII.2.2, IX.12.4, IX.13.1]. The Soma stalks were brown (babhru), ruddy (aruna), or tawny (hari) color [Rg Veda VIII.9.19], and Soma juice was also brown [Rgveda IX.33.2, IX.63.4, 6], ruddy [Rgveda IX.45.3], or tawny [Rgveda IX.3.9, IX.98.7]. This beverage is described in the Rgveda as “good to taste and full of sweetness, verily it is strong and rich in flavour.” Indicating that the fermenting of the liquor preceeded the pressing, Soma was often drunk unmmixed [Rgveda I.135.3, V.2.3, VII.90.2, IX.72.4], or it was mixed with milk [Rgveda I.23.1, VIII.2.3, VIII.90.10, IX.11.2, 5, IX.64.28, IX.72.1, IX.101.12, IX.107.2], butter [Rgveda X.29.6], curd [I.5.5, V.51.7, VII.32.4, IX.11.6, IX.101.12], or barley [Rgveda I.187.9, III.35.3, 7, III.52.1, IX.68.4].”
Soma and the Indo-European Priesthood: Cereal Cultivation and the Origins of Religion, Chapter 4, page 105-6, by William Scott Shelley, Published by Algora Publishing, 01-Dec-2018

 

Cannabis

In folk tradition, Shiva is often associated with cannabis, Sadhus imitates him by smoking weed. Swami Dayanand Saraswati was also addicted to cannabis. Vedas lists Bhanga (Cannabis) among the top five best herbs on the earth,


Atharva Veda 11.6.15 “Of five broad groups of herbs from which the damn is most powerful, we, speak Dnrbha, Bhanga-Hemp, barley and Saha. Let them save us from disease.” Tr. Acharya Vaidyanath Shastri (Arya Samaj)

The Sanskrit word mentioned in above verse is Bhanga/Bhaga which means hemp (cannabis).


Atharva Veda 2.4.5 “May this Jangida and Shana, the cannabis (probably as it is now known) save us from rheumatism. One of them, the Jangida is brought from the forest and another, the Shana is drawn out from various herbaceous saps.” Tr. Acharya Vaidyanath Shastri (Arya Samaj)

The Sanskrit word mentioned is Shana, which means Cannabis. In the Puranas, Cannabis is also known as Vijaya, following verse shows that Bhairava (form of Shiva) accepted it,

Brahmanda Purana Lalita Mahatmya 9.73 “Then the gem named Kaustubha came up. Janardhana took it. Thereafter, the great medicinal herb named Vijaya (Hemp), that caused intoxication through the smell of its leaves, was born. Bhairava accepted it.” Tr. G.V. Tagare

The following verse is about using cannabis in oblation,

Agni Purana 95.32-38 “…The oblation should be separately performed with the substances, known as the Vijaya (cannabis sativa), and Lakshmana, Vala (small cardamoms), Gaduchi…” Tr. M.N. Dutt

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Hinduism Exposed Obscenity in Vedas https://vedkabhed.com/index.php/2018/05/15/there-is-indeed-obscenity-in-vedas/ Tue, 15 May 2018 05:35:12 +0000 http://vedkabhed.com/index.php/2014/05/15/there-is-indeed-obscenity-in-vedas/ Written by Sulaiman Razvi Read the new article Hinduism and Lust for obscenity in other Hindu sciptures This article is not intended to offend Hindus, I have written this article only for those Hindus who thinks only Hinduism is a pure religion free from obscenity and all other religions are full of obscenities. Such people […]

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Written by Sulaiman Razvi

Read the new article Hinduism and Lust for obscenity in other Hindu sciptures

This article is not intended to offend Hindus, I have written this article only for those Hindus who thinks only Hinduism is a pure religion free from obscenity and all other religions are full of obscenities. Such people are perverts that’s why they only look for sex related things in other religions, their minds are filled with lust.

Sexuality was not a secret thing in Vedic period as it is evident from Hindu places of worship like Khajuraho, Ajanta, Ellora temples and scriptures like Kama Sutra and various other Hindu texts which openly spoke or showed pornography.

http://www.indiatimes.com/culture/who-we-are/14-temples-in-india-where-you-get-a-lot-more-than-just-the-traditional-prasad-231878.html

It was only in recent times when Hinduism was influenced by other religions that it took shelter in modesty. Despite such facts some Hindu fanatics do not hesitate mocking other religions especially other religious personalities. I am reproducing some verses from Vedas, which is the oldest text of Hinduism.

SEX POSITIONS IN VEDAS

Rig Veda 10.110.5 Spacious doors remain wide open like beautiful wives for their husbands. O divine doors, great and all-impellers, be easy of access to the gods.
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-10-110-5.png?w=510&h=199

Yaska Acharya explains this verse as

Nirukta 8.10 ”Having spaciousness, make yourself wide open as exceedingly beautiful wives do their thighs for their husbands in sexual intercourse. The thighs are the most beautiful parts (of the body)…” Tr. Lakshman Swarup

The next verse is even more obscene,

Yajur Veda 19.88 ‘‘Just as a wife, the recipient of semen, at the time of cohabitation keeps her head opposite to the head of the husband, and her face opposite to that of his, so should both husband and wife perform together their domestic duties. A husband is a protector like a physician. He lives happily like a child, and with tranquillity produces progeny with penis keen with ardour.” Tr. Devi Chand (Arya Samaj)

Following is the Arya Samaj Hindi translation with commentary

https://vedkabhed.files.wordpress.com/2014/05/yajur-veda-19-88.png?w=526&h=249

http://aryasamajjamnagar.org/yajurveda/pages/p728.gif

A verse in Atharva reads as follows,

Atharva Veda 14.2.38 “O Men, you are the strengtheners. You inspire into this lady well-wisher of you and your family the spirit of procreating children. This woman is such an entity in whom the men sow semen-seed, who desiring progeny spread her thigh towards her husband and in whom the husband like you and us thrust organ with the desire of children. O happy bride-groom mount over thigh of your wife and touch with hand, in a joyus spirit your wife. You both delighted with joy procreate children…”” Tr. Acharya Vaidyanath Shastri (Arya Samaj)

Another verse reads as,

Atharva Veda 14.2.71 ”O bride, I am Amah and you are Saa I am Saman and you are Rik and I am sun and you earth. Let both of us unite together and procreate progeny.” Tr. Vaidyanath Shastri (Arya Samaj)

As per Brihadaranyaka Upanishad 6.4.20-22 this verse should be recited before sexual intercourse after embracing each other. The passage from Brihadaranyaka Upanishad which is a commentary on this verse also tells a sex position in obscene manner, for more information readers are requested to go through the article Hinduism and Lust

TRANSGENDERISM/HOMOSEXUALITY IN VEDAS

We read in newspaper about some Hindu scholars condemning homosexuality. But do they have any evidence that prohibits homosexuality in Hinduism? Hindu scholars fail to furnish any reference from authoritative text like Vedas which condemns homosexuality but still some try to term homosexuality as irreligious act. Fortunately there are some Hindu scholars like Shri Shri Ravishankar who honestly accept such facts, below are two snapshots of his tweets
https://vedkabhed.files.wordpress.com/2014/05/homosexuality-shiva-vishnu-ravishankar.jpg?w=406&h=429

[Source: http://www.firstpost.com/india/homosexuality-not-a-crime-in-hinduism-says-sri-sri-ravi-shankar-1283843.html]

Although we are aware of the homosexual act of Vishnu and Shiva but homosexuality/transgenderism is present in Vedas too. In Veda Indra transformed himself into a woman,

अददा अर्भां महते वचस्यवे कक्षीवते वर्चयामिन्द्र सुन्वते |
मेनाभवो वर्षणश्वस्य सुक्रतो विश्वेत ता ते सवनेषु परवाच्या ||

Rig Veda 1.51.13 To old Kaksivin, Soma-presser, skilled in song, O Indra, thou didst give the youthful Vrcaya. Thou [Indra], very wise, was wife [Mena] of Vrisanaiva; those deeds of thine must all be told at Soma feasts.

Griffith has translated the word Mena as daughter/child but according to Brahmana, Purana and lexicons the word Mena denotes wife, woman, or female of any animal. Griffith wrote, “Mena: according to a later legend, Indra became, himself, the daughter of King Vrishanasva.”

Yaska Acharya gives the following meaning for Mena (also spelled Menah),
https://vedkabhed.files.wordpress.com/2014/05/nirukta-3-21.jpg?w=300&h=46

Nirukta 3.21 ”Menah and Gnah are (synonyms) of Women.” Tr. Lakshman Swarup

”मेना Mena – Wife, female”- Cappeller’s Sanskrit English Dictionary

It is also confirmed in Satapatha Brahmana that Indra became the wife of Vrishanasva,

Satapatha Brahmana 3.3.4.18. ‘Come, O Indra!’ Indra is the deity of the sacrifice: therefore he says, ‘Come, O Indra!’ ‘Come, O lord of the bay steeds! Ram of Medhatithi ! Wife of Vrishanasva ! Bestriding buffalo! Lover of Ahalya’ Thereby he wishes him joy in those affairs of his.

Baudhayana Srauta Sutra XIX.10 “…Indra, do thou come. Thou with the tawny seeds come, Ram of Medhatithi. Mena of Vrsanasva. Buffalo leaping down. Lover of Ahalya. Brahmana of Kusika’s clan. Thou that callest thyself Gautama…” Tr. C.G. Kashikar

Maitrayani Samhita 2.5.5 ”When Indra became Vrishanasva’s Mena [or wife] he was seized by Nirrti, Calamity. When he chased it away, that Calamity became a castrated animal. Whoever thinks he is seized by Calamity, Darkness, he should sacrifice this castrated animal to Indra.”-Tr. Feller.

Indra is considered the wife of Vrishanasva in Satapatha Brahama, as we all know Indra lusted after Ahalya thus he is also called the lover of Ahalya in the Satapatha Brahmana. From major sources like Satapatha Brahmana, Baudhayana Srauta Sutra, and Maitrayani it is proved that Indra indeed became the wife of Vrishnasva. Another transgender story is mentioned in the Atharva Veda where Indra assumed the form of a woman to have sex with an Asuri named Vilistenga.

Atharva Veda 7.38.2 This Herb wherewith the Asuri drew Indra downward from the Gods, With this same Herb I draw thee close that I may be most dear to thee.

Kathaka Samhita 13.5 “Indra desired the Danavi Vilistenga. He went to the Asuras and became a woman among women and a man among men. He thought he was seized by Nirrti (the goddess of Calamity or Misfortune). He saw (as a sacrificial offering) this castrated animal consecrated to Indra and to Nirrti. In that form in which he went about (i.e. castrated), such an animal he offered in sacrifice.” Tr. Danielle Feller

This story is further elaborated in Brhaddevata. According to Shaunaka Rishi, Indra after transforming himself into a woman had sex with a Danavi which can be considered Lesbianism.

Brhaddevata VI.76-76 “In ‘Downward’ (adhah: viii.33.19) a girl addressed Indra (who appeared) with the characteristics of a woman’ for the chastiser of Paka (Indra) made love to that Danava maiden, the eldest sister of Vyamsa, by reason of his (Indra’s youthful desire (yuva-kamya)…” Tr. Arthur Anthony Macdonnel

Arthur Anthony Macdonnel wrote in the footnotes,

“That is, this stanza is addressed by a Danavi to Indra who has assumed the form of a woman. According to Sayana on RV. viii.33.19 this stanza is addressed to Asanga Playogi when he was a woman (cp. above, vi.41). And has assumed the disguise of a woman because Vyamsa was his enemy.”

There is another transgender story mentioned in Rig Veda which says that Asanga son of Playoga had become a woman after he was cursed by gods,

Rig Veda 8.33.19 Cast down thine eyes and look not up. More closely set thy feet. Let none See what thy garment veils, for thou, a Brahman, hast become a dame.
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-8-33-19.png?w=500&h=105

 

This is elaborated in later texts as,

Brhaddevata of Shaunaka VI.41 “The seer turned that Asanga, who had been a woman, into a man (again)…” Tr. Arthur Anthony Macdonnel

Sankhayana Srauta Sutra XVI.11.16-18 “The sixth is that relating to Medhatithi, how Asanga, the son of Plyoga, being a woman became a man…” Tr. W. Caland

Rape

There’s a verse in Rig Veda which reads as,

यः सत्राहा विचर्षणिरिन्द्रं तं हूमहे वयम |
सहस्रमुष्क तुविन्र्म्ण सत्पते भवा समत्सु नो वर्धे ||

yaḥ satrāhā vicarṣaṇirindraṃ taṃ hūmahe vayam |
sahasramuṣka tuvinṛmṇa satpate bhavā samatsu no vṛdhe ||

Rig Veda 6.46.3 “We invoke that Indra who is the destroyer of mighty foes, the supervisor (of all things): do thou, the many-organed, the protector of the good, the distributor of wealth, be unto us (the insurer of) success in combats.” Tr. H.H. Wilson

The Sanskrit word mentioned here to describe Indra is Sahastra+Mushka which means thousand vaginas/testicles. Some translators including Griffith has translated this word as “thousand powers” but I do not agree with it since the word Mushka ( मुष्क ) clearly means Vagina/Testicles, Mushka here definitely means vagina because there is evidence from other Hindu text to support “thousand vagina” definition. Whether the word Mushka means Vagina or testicle is not an issue but a Vedic god described as being with “A Thousand Testicles” in holy scripture is surely obscene. One can check the meaning of Mushka ( मुष्क ) in V.S Apte’s dictionary available online uchicago.edu and also from another online dictionary Spokensanskrit.de. The story as mentioned in Skanda Purana V.iii.136.2-16; Brahma Purana, Gautami-Mahatmya 16.59 states that Indra was cursed by Sage Gautama to be with one thousand Vaginas all over the body as Indra had raped Sage Gautam’s wife Ahalya which I have explained briefly in Hinduism and Lust article. Sayana interprets the word Sahasra Mushka as Sahasra-Shepha (thousand penises),

Maharshi Yaska mentions a strange story about the birth of Asvins (the twin horsemen). Which is a elaboration of Rig Veda Mandal 10, hymn 17. The story says Saranyu was unwilling to have sex with Vivasvat and ran away but Vivasvat chased her and raped her. Yaska writes,

Nirukta 12.10 ”Saranyu daughter of Tvastr bore twins, Yama and Yami, to Vivasvat the sun. She having substituted another lady of similar appearance, and having assumed the shape of a mare, ran away. He, Vivasvat, the sun, having also assumed the shape of a horse, pursued her, and joined her. Thence the Asvins were born. Manu was born from the lady of similar appearance.” Tr. Lakshman Swarup

This story of Vivasvat raping his wife by inserting penis in her mouth is further elaborated in Brahma Purana 4.42-43; Shiva Purana, UmaSamhita 5.35.32-34; Matsya Purana 11.34-37 and Brahmanda Purana 2.3.59.74-76 which I have mentioned in Hinduism and Lust article under Oral Sex category. The question is how sun god was aroused seeing his wife who was in the form of a mare? It must have been that Vedic god Vivaswat was sexually attracted towards animals that’s the reason he raped his wife whilst she was in the form of a mare. But Vedas also has mention of bestiality.

SEX WITH ANIMALS

Some protestant Hindus proudly promote Vedas as philosophical, free from all vulgarities. But in reality there is no limit for Vulgarity in Vedas. It even promotes sex with animals let alone adultery and pornography. Sex with animals in Hinduism is not a vulgar thing, Ancient Hindu temples like Khajuraho, Ajanta, Ellora clearly depicts men and girls having sex with animals.

ASHVAMEDHA YAJNA

Read the article Ashvamedha Yajna The Obscene for more evidence

Ashvamedha Yajna is a ritual performed by Queens (particularly by chief queen) for fertility and also to gain power in the kingdom. The Ashvamedha Yajna includes slaughtering the horse, then follows the obscene Queen’s intercourse with the horse, then the horse is cut into pieces and cooked. However some Hindus due to extreme obscenity reject these facts and are giving their personal interpretations. They even deny the fact that Horse was slaughtered during the ritual, I request the readers to go through the article Meat Consumption in Hinduism.

It is mentioned both in Krishna and Yajur Veda, but the this sacrifice mentioned in Krishna Yajur Veda is obscure because the author has omitted those verses,

Krishna Yajur Veda 7.4.19 The wicked horse is sleeping. O fair one, clad in fair raiment in the world of heaven be ye two covered ….{…several verses omitted from original translation…} Sacred-texts.com

It is mentioned in Shukla Yajur Veda,

Yajur Veda 23.19-21 All wife of the host reciting three mantras go round the horse. While praying, they say: ‘O horse, you are, protector of the community on the basis of good qualities, you are, protector or treasure of happiness. O horse, you become my husband’. After the animal is purified by the priest, the principal wife sleeps near the horse and says: ‘O Horse, I extract the semen worth conception and you release the semen worth conception. The horse and principal wife spread two legs each. Then the Ardhvaryu(priest) orders to cover the oblation place, raise canopy etc. After this, the principal wife of the host pulls penis of the horse and puts it in her vagina and says: “This horse may release semen in me. Then the host, while praying to the horse says: “O horse, please throw semen on the upper part of the anus of my wife. Expand your penis and insert it in the vagina because after insertion, this penis makes women happy and lively.

LICENTIOUS ACT OF VEDIC GODS

Rig Veda 7.33.11 Born of their love for Urvasi, Vasistha thou, priest, art son of Varuna and Mitra; And as a fallen drop, in heavenly fervour, all the Gods laid thee on a lotus-blossorn.
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-7-33-11.png?w=513&h=195

Above is Pundit Ram Govind Trivedi’s Hindi translation. Yaska Acharya writes on this verse,

Nirukta 5.13 “Urvashi is (the name of) a naiad, (so called because) she pervades wide regions (uru + as- to pervade ‘), or she pervades by means of thighs [Sexual Intercourse] …On seeing her, the seminal fluid of Mitra and Varuna fell down. Tr. Lakshman Swarup

It is mentioned in Bhagwad Purana/Srimad Bhagavatam (ISKCON translation)

Bhagavad Purana (Srimad Bhagavatam) 6.18.6 Upon seeing Urvaśī, the celestial society girl, both Mitra and Varuṇa discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasiṣṭha later appeared from that pot, and they are therefore the common sons of Mitra and Varuṇa. Mitra begot three sons in the womb of his wife, whose name was Revatī. Their names were Utsarga, Ariṣṭa and Pippala.

Bhagavad Purana (Srimad Bhagavatam) 9.13.6 After saying this, Mahārāja Nimi, who was expert in the science of spiritual knowledge, gave up his body. Vasiṣṭha, the great-grandfather, gave up his body also, but through the semen discharged by Mitra and Varuṇa when they saw Urvaśī, he was born again.

Brhaddevata V.149-150 “Of these two Adityas, when they saw the nymph Urvasi at a sacrificial session, the semen was effused. It fell into a jar containing water that stood overnight. Now at the same moment two vigorous ascetics, the seers Agastya and Vasistha, there came into being.” Tr. Arthu Anthony Macdonnel

VEDIC GODS HAVING SEX WITH THE SAME WOMAN AND IMPREGNATING HER

”Pushan, inspire her who is most auspicious, in whom men may sow seed, who most affectionate. may be devoted to us, and in whom animated by desire we may beget progeny. (The Gandharvas) gave Surya to thee, Agni, with her bridal ornaments ; do thou, Agni, give (us) husbands our wife back again with male offspring. Agni gave the wife back again with life and splendour; may he who is her husband enjoying long life live a hundred years. Soma first obtained the bride;the Gandharva obtained her next ; Agni was thy third husband ; thy fourth (husband) is born of man. Soma gave her to the Gandharva; the Gandharva gave her to Agni ; Agni has given her to me and wealth and sons.” Rig Veda 10.85.37-41, Tr. Wilson [See below for Arya Samaj translation]

This is also mentioned in Atharva Veda,

Atharva Veda 14.2.3-4 She was the wife of Soma first: next the Gandharva was thy lord. Agni was the third husband: now one born of woman is thy fourth. Soma to the Gandharva, and to Agni the Gandharva gave. Now, Agni hath bestowed on me riches and sons and this my bride.

It is mentioned in Agni Purana,

Agni Purana 165.19-20 ”The gods first enjoy the women, then the Moon-god, after them the Gandharvas, subsequently the Fire-god, and last of all the mortals; and hence they can never be polluted.” Tr. M.N. Dutt

Atri Samhita 1.190 “Women were first enjoyed by the Celestials; then by the moon, the Gandharvas and the Fires. Afterwards came men to enjoy them. They are never affected by any sin.” Tr. Manmatha Nath Dutt

Arya Samaji scholar named Vaidyanath Shastri tries to link 4th verse of Atharved to Niyoga, another scholar named Kshemkarandas Trivedi explains 4th verse in terms of Niyoga, Another proof is that Swami Dayanand Saraswati had also used a verse from the same hymn, He used Atharva Veda 14.2.18 as well as verses from Rig Veda 10.85 hymn as evidence for Niyoga. Pandit Jaydev Sharma endorsed Dayanand Saraswati’s views and commenting on 4th verse he makes a mention of the passage written by Dayanand. Swami Dayanand Saraswati wrote,

‘’A. ~ “O woman! Thy first husband with whom thou art united by marriage is named Soma, called so because he was a chaste bachelor (before marriage). Thy second husband with whom thou art connected by Niyoga is named Gaandharva, called so because he had already lived with another woman (to whom he had been united by marriage). Thy third husband, (by Niyoga) is named Agni (fire), called so because he so very passionate. All thy other husbands from the fourth to the eleventh are called men.’’ Satyarth Prakash, Ch 4, p.136, by Swami Dayanand Saraswati, Tr. Chiranjiva Bhardwaja.

The fact that Arya Samaj scholars are trying to link these verses to Niyoga proves that sex is involved hence also proves that Vedic deities had sex with the same woman and impregnated her. Still some people may regard this as allegorical to escape but explanation from Agni Purana and Swami Dayanand is enough to prove the point. This verse can also be used to prove Polyandry. They try their level best to hide these vulgar things, example is the passage by Dayanand who tries to turn the names of Vedic deities to normal men. The verses I quoted above are perhaps not related to Niyoga but Dayanand Saraswati tries to justify the filthy act of gods by linking it to Niyoga (Which is also a filth).

ADULTERY AND PROSTITUTION IN VEDA

Swami Parmeshwaranand writes

”Jara [Lover] is always explained as Upapati (paramour) by Sayana. There is hardly any reference in the Rig Veda which might suggest that a lover was looked down upon or was considered morally wrong or corrupt. Sayana also does not consider loving sinful.”

As Swami Parmeshwaranand said Jara, which is translated as Lover, Paramour and Gallant wasn’t considered wrong, in fact Vedas promotes adultery, Maharishi Manu writes,

Manu Smriti 5.56 There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards

 

Rig Veda mentions story of Apala the daughter of Atri who suffered from skin-disease. She was married but her husband had left her. Indra was attracted to her, she chewed Soma plant which was then drunk by Indra from her mouth. To cure her, Indra dragged her through the wide hole of his chariot, the narrower hole of the cart, and the small hole of the yoke, and she cast off three skins. The first skin became a hedgehog, the second an alligator, and the third a chameleon.

Rig Veda 8.80.1-7 “A young woman going to the water found Soma in the path; as she carried it home she said, I will press thee for Indra, I will press thee for Sakra. Thou who goest from house to house a hero bright in thy splendour, drink this Soma pressed by my teeth, together with fried grains of barley, the karambha, cakes, and hymns…May (Indra) repeatedly make us powerful, may he do abundantly for us, may he repeatedly make us very rich; often hated by our husband and forced to leave him, may we be united to Indra. These three places, do thou cause them all to grow, my father’s (bald) head, his (barren) field, and my body. This field which is our (father’s), and this my body, and the head of my father, do thou make all these bear a crop. Thrice, Satakratu, didst thou purify Apala, in the hole of the chariot, in the hole of the cart, and in the hole of the yoke, and thou didst make her with a skin resplendent like the sun.” Tr. H.H. Wilson

Shaunaka wrote on these verses,

Brhaddevata VI.99-106 “There was once a girl Apala, daughter of Atri, who suffered from skin-disease. With her Indra fell in love, having seen her in the lonely hermitage of her father. Now by penance she became aware of all Indra’s intentions. Taking a water-pot she went to fetch water. Seeing Soma at the edge of the water, she praised him with a stanza in the forest. This matter is related in the (stanza) ‘A maiden to the water’ (kanya vah: viii.91.1). She pressed Soma in her mouth: and having pressed it she invoked Indra with the (stanza), ‘Thou that goest’ (asau ya esi: viii.91.2); and Indra drank it from her mouth, after he had eaten cakes and meal from her house. And she praised him with stanzas, but with a triplet (viii.91.4-6) she addressed him (saying), ‘Make me, O Sakraa, to have abundant hair, (and) to be faultless-limbed, (and) fair-skinned.’ Indra passing (praksipya) her through the carriage aperture (between the body of the car and the yoke, drew her forth three times. Then she became fair-skinned. Her first skin which was cast off became a porcupine (salyaka), but the next became an alligator (godha), and the last a chameleon (krkalasa).” Tr. Arthu Anthony Macdonnel

There are numerous verses which praises adultery,

Atharva Veda 5.5.3 Thou clingest close to every tree, as a fond damsel clasps her love.
https://vedkabhed.files.wordpress.com/2014/05/atharva-veda-5-5-3.png?w=551&h=68

Rig Veda 3.52.3 ”Relish, O illustrious Lord, our delicious roasted corn and butter. Derive enjoyment from our praises, as a lover from his beloved.” Tr. SatyaPrakash Saraswati (Arya Samaj)

Wilson’s translation for this verse,

”Eat, Indra, our (offered) cakes and butter; derive enjoyment from our praises, as a lover from his mistress.”

Rig Veda 1.134.3 ”…O Vayu, come and wake up and energise life like a lover who wakes up and impassions a sleeping beauty…” Tr. Tulsi Ram (Arya Samaj)

Rig Veda 3.33.10 Yea, we will listen to thy words, O singer. With wain and car from far away thou comest. Low, like a nursing mother, will I bend me, and yield me as a maiden to her lover.

Maharishi Yaska writes,

Nirukta 2.27 “We bend down for thy sake, as a nursing mother for her son, or as a maiden bends herself to embrace her lover.” Tr. Lakshman Swarup

Verses from Rig Veda 6.75.4, 9.96.23 and 9.101.14 likens the meeting of lovers to Hindu gods, But what’s more interesting is that the Vedic heroes are considered Maiden’s lovers. However Agni being maiden’s lover is regarded by some as allegorical, but still this doesn’t disapprove the existence of illicit relationship and it promotes adultery,

Rig Veda 1.66.4 Yama, indeed, is what is born, Yama, what shall be born; he [Agni] is the maidens’ lover, the matrons’ lord.

सेनेव सर्ष्टामं दधात्यस्तुर्न दिद्युत तवेषप्रतीका |
यमो ह जातो यमो जनित्वं जारः कनीनां पतिर्जनीनाम ||
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-1-66-4.png?w=471&h=168

These verses clearly shows that adultery wasn’t deemed morally wrong, this is why there are numerous verses praising adultery but no where prohibits it. Prostitution was also prevalent in the Vedic period. It is still prevalent in some temples especially in south India where girls are forced to become Devdasi. Devdasi actually means slave or servant of god but they are sexually tortured by the Brahmins, these licentious priests sanction Sacred Prostitution, which is also known as Temple prostitution. However looking in the Vedas one can find the origins of prostitution.

https://vedkabhed.files.wordpress.com/2014/05/rig-veda-1-167-4.png?w=509&h=73
Rig Veda 1.167.4 Far off the brilliant, never-weary Maruts cling to the Sadharani as a joint possession…

The Sanskrit word used here is Sadharani (after separating the words) referring to common woman, public woman or prostitute.

“Sadharani or Samanya (common), synonyms for prostitute, distinguish her as a woman possessed by not one man; this is the desideratum”- (Bhattacharji 1987, 33). [Source]

Monier Williams translates it as ”Common to all”. Wilson also translates it as common woman or it may also be referring to a common wife like Draupadi.

Temple prostitution or sacred prostitution is still prevalent in many parts of India,
As per Theguardian.com’s 2011 report “The National Commission for Women estimate that there are 48,358 Devadasis currently in India.”

http://www.theguardian.com/lifeandstyle/2011/jan/21/devadasi-india-sex-work-religion

http://timesofindia.indiatimes.com/city/thiruvananthapuram/Devadasi-system-continues-to-exist-despite-ban-Book/articleshow/52487284.cms

And as per TheHindu.com

Quoting the National Commission for Women, the authority says there are 2.5 lakh “Devadasi” girls who have been dedicated to Yellamma and Khandoba temples on Maharastra-Karnataka border. This includes 16,624 from Andhra Pradesh, 22,941 from Karnataka and 2,479 from Maharastra. The Devadasi system is prevalent in 10 districts of north Karnataka and 14 districts in Andhra Pradesh.

http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/article3246913.ece

http://www.telegraph.co.uk/expat/expatlife/8008562/Indias-prostitutes-of-God.html

According to the report published in 2015, there are 80,000 Devdasi in Telangana and Andhra Pradesh states.
http://timesofindia.indiatimes.com/india/Devadasi-system-still-exists-in-Telangana-AP-says-report/articleshow/46337859.cms

As per Vedas everyone is born with a destined profession including prostitution based on their past deeds, it is mentioned that

Yajur Veda 30.5 ”For Brahman (Priesthood) he binds a Brahman to the stake… for Kama [Sex] a harlot…”

Some people try to explain this verse by misquoting it, they translate it as,

” May the Lord (of world as well as country) give due reward or punishment to various people – Brahmin for promotion of wisdom…”

I am reproducing two Hindi translations by Shri Ram Sharma Acharya and Swami Karpatri Maharaj
https://vedkabhed.files.wordpress.com/2014/05/yajur-veda-30-5-ram-sharma.png?w=506&h=81

Swami Karpatri Maharaj’s Hindi translation
https://vedkabhed.files.wordpress.com/2014/05/yajur-veda-30-5-karpatri.png?w=496&h=157

Word by Word translation,

Brahmane Brahmanam = For priesthood (he binds) a Brahmin.

Kshatriya Rayanam = For a Kshatriya Rajanya (Kingdom, Governance).

Tapse Shudram = For penance a Shudra.

Tamse taskaram = For darkness a robber.

Narkaya Virhanam = For hell a homicide.

Paapmane Klibam = For misfortune/Sin a eunuch.

Akrayayo Ayogum = For venality a Ayogu

Kamaya Punscalum = For desire a Harlot

Atikrushtaya Magadham = For excessive noise a Magadha

The writer can do us a favor by quoting the Sanskrit words which he translated as ”May the lord give due reward or punishment to various people”. Some also try to explain it by adding these two words ”Cast aside” before harlot, I request them too to show which Sanskrit words are translated into ”Cast aside”. Those Hindus are leaving an example of how religious scripture undergoes corruption, they are adding their own words. That verse doesn’t have any Sanskrit words which can be translated as ”may lord give reward or punishment” or ”Cast aside”. Now they may argue that it is mentioned in Yajur Veda 30.3 and this verse is in continuity. If it so then why didn’t they mention it before? First of all if the verse is in continuity then why is the 4th verse omitted, Why have they jumped from 3rd to 5th verse when they claim that Vedas were arranged chronologically. Does that mean Rishis made a blunder in arranging these verses here? Moreover the deities of verses 3 and 5 are different so how can it be in continuity? The 3rd verse doesn’t state anything like ”May the lord give due reward or punishment”, it says

Yajur Veda 30.3 Savitar, God, send far away all troubles and calamities [from us], And send us only what is good.
https://vedkabhed.files.wordpress.com/2014/05/yajur-veda-30-3.png?w=544&h=78

It is mentioned in the same chapter of Yajur Veda,

Yajur Veda 30.9 For Rendezvous a lover; for Homestead a paramour…
https://vedkabhed.files.wordpress.com/2014/05/yajur-veda-30-9.png?w=481&h=186

It is further mentioned

Yajur Veda 30.20 For Pastime a harlot; for Laughter a jester; for Lust a woman with spotty skin…
https://vedkabhed.files.wordpress.com/2014/05/yajur-veda-30-20.png?w=488&h=130

It may not be a sin to become prostitute as Ishwar himself has assigned these professions to humans. There is no free will to choose the profession you desire, For Brahman Ishwar binds priesthood and for prostitutes he binds Kama (lust, desire, sexuality), Ishwar even says that he has created Woman for Lust. How can we consider Ishwar to be God after reading such verses. Is women created for mere sexual enjoyment in Vedas? Yaska Acharya also writes in his book,

Nirukta 4.15 “Kanya (maiden) is (so called because) she is an object of love…” Tr. Lakshman Swarup

Look at the phrase used here ”Object of love”, which clearly implies that Women in Hinduism is nothing more than a Sex object.

Sex Slaves

Rig Veda 6.27.8 Two wagon-teams, with damsels, twenty oxen, O Agni, Abhydvartin Cayamana, The liberal Sovran, giveth me. This guerdon of Prthu’s seed is hard to win from others.
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-6-27-8.gif?w=500&h=99

another Hindi translation,
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-6-27-8-b.jpg?w=442&h=171

These female slaves were given after a battle. This was a battle between Vedic god and Asuras, read previous verses for more information.

 

Women in Paradise

Ishwar has arranged thousands of Virgins for Brahmins not just on the earth but in the paradise too,

Atharva Veda 4.34.2 ”The persons firm in their faith, purified, cleansed with their sacerdotal acts and pure in their conscience attain the state of splendid purity. The all-pervading Divinity does not burn or deprive of their organ of enjoyment and generation and in the state of Svarga they have many women, one for each one as his wife.” Tr Vaidyanath Shastri (Arya Samaj)
https://vedkabhed.files.wordpress.com/2014/05/atharva-veda-4-34-2.gif?w=522&h=121

There is no word after Strenaam, but Vaidyanath Shastri tries to create monogamy in heaven by adding his own words ”one for each one as his wife”. But Panini in Ashtadhyayi 4.1.87 has interpreted the word Strenaam as ‘Collection of Females’, so in heaven they get plenty of women not just one woman or wife (as claimed by Vaidyanath) which is evident from the Hindi translation by Shri Ram Sharma Acharya also. Another Hindu scholar named M.R. Rajesh translates it as,

Atharva Veda 4.34.2 ”Bereft of physical bodies, pure, cleansed with the wind, brilliant, they go to a brilliant world. The fire does not cause burning in their male organ. In the world of happiness they get plenty of women.” Tr. M.R. Rajesh

 

NIYOG PRATHA

Niyog Pratha is the ugly practice where the wife copulates with other men to beget children, it is also a license for Brahmins to enjoy numerous women as Vedic law permits them to copulate with any women they desire if they are unable to control their passion. Following verse is taken as a proof for Niyoga from the Vedas,

Rig Veda 10.40.2 Where are ye, Aśvins, in the evening, where at morn? Where is your haltingplace, where rest ye for the night? Who brings you homeward, as the widow bedward draws her husband’s brother, as the bride attracts the groom?

Yaska explains this verse as,

Nirukta 3.15 ”Where do you remain at night, and where during the day? Where do you obtain the necessities of life, and where do you dwell? Who puts you to bed as a widow her husband’s brother? From what (root) is Devara derived ? (He is)so called (because) he is the second husband…” Tr. Lakshman Swarup

The one who is to contract Niyoga with the widow is known as Appointed Husband or Devar. The brother of the deceased is most preferred in the case of Niyoga, after that Sapinda (Close relatives) and Niyoga with high caste Brahmins is also preferable as a widow can’t contract Niyoga with lower caste. It is recommended to contract Niyoga with higher caste men only as they are said to be so called ‘Intellectuals’. Above verse from Vedas as well as Nirukta talks about Niyoga. Arya Samaji scholar named Chiranjiva Bhardvaja explains the word Devar (in Niyoga sense) in the amendment of his translation in the 4th chapter of Satyarth Prakash,

”*Q. ~ Supposing the deceased husband of a widow had no younger brother, with whom should she contract Niyoga?
A. ~ With her devar, but the word devar does not mean what you think. For the Nirukta says “The second husband by Niyoga of a widow, be he the younger brother of her deceased husband or his elder brother, or of a man of her won Class or of a higher Class, is called Devar.” explanation by Dr. Chiranjiva Bhardwaja, page 134, Ch 4, Satyarth Prakash.

Some Hindus especially Aryas are shying away from this topic and even defying their guru Swami Dayanand Saraswati (Mulshankar) who immensely supported Niyoga. Stalwarts of Arya Samaj viewed Niyoga as legit and that it is sanctioned by the Vedas. Rig Veda hymn 10 of chapter 10 endorses Niyoga (as per Arya Samaj translation), Following is the snapshot of the header from their website
https://vedkabhed.files.wordpress.com/2014/05/niyoga-arya-samaj.png?w=492&h=292

It states,

”This hymn is a dialogue between Yama and Yami i.e. between husband and wife. The husband on being impotent allows his wife to contract Niyoga…” [Source: http://aryasamajjamnagar.org/rugveda_v5/pages/p464.gif ]

It is mentioned in Rigved,

Rig Veda 10.40.2 ”O man and woman (connected by Niyoga), just as a widow, cohabits with her husband by Niyoga and produces children for him, and a wife cohabits with her husband by marriage and produces children for him, likewise (it may be asked) where both of you were during the day and during the night, and where you slept, who you are, and what your native place is.” taken from the book Satyarth Prakash, Ch 4, p.134,  Tr. Chiranjiva Bhardwaj (Arya Samaj)

Atharva Veda 14.2.18 “Do thou O woman that givest no pain to thy husband or Devar (husband by Niyoga), art kind to animals in this Order of householders, walk assiduously in the path of righteousness and justice, art well-versed in all the Shastras, hast children and grandchildren, givest birth to valiant the brave boys, desirest a second husband (by Niyoga), and bestoweth happiness on all, accept a man of they choice as thy husband or Devar , and always perform the Homa which is the duty of every householder.” taken from the book Satyarth Prakash, Ch 4, p.135, Tr. Chiranjiva Bhardwaja (Arya Samaj),

What’s more uglier is that Rishis created this practice to legitimize their desire. It enables a Brahmin to have sex with numerous women. Mulshankar (Dayanand) writes in his book,

”Those, however, who cannot control their passions may beget children by having recourse to Niyoga”- Satyarth Prakash, by Swami Dayanand Saraswati, Ch 4, page 130, Tr. Chiranjiva Bhardwaja.

For more evidence of Niyoga from other Hindu scriptures read the article Hinduism and Lust.

 

BRIDE SELLING IN VEDA

When the bridegroom was crippled, mentally unstable or lacked qualification then he purchased the bride from father with huge amount,

Rig Veda 1.109.2 “O Indra and Agni (Electricity and fire or father and Acharya) I have heard that you are more munificent givers than an un-worthy son-in-law or the brother of the bride…” Tr. Acharya Dharma Deva Vidya Martanda (Arya Samaj)

Nirukta 6.9 “I have heard that you are more liberal indeed than a would be son-in-law, i.e. one whose son-in-lawship is not quite complete. It is well known that the people in the south apply the term vijamata to the husband of a purchased maiden. By this is meant a bridegroom, whose relationship is not complete as it were…” Tr. Lakshman Sarup

This type of marriage is permissible in later texts where it is known as Asura/Manusha form of marriage. Refer the article Hinduism and Lust for more information.

INCEST IN VEDAS

Rig Veda 6.55.4 Pushan, who driveth goats for steeds, the strong and Mighty, who is called His Sister’s lover, will we laud.

Yaska Acharya explains this as,

Nirukta 3.16 ”The author calls dawn his sister, from companionship, or drawing the juices. Or else this human lover may have been meant; the enjoyment in that case will refer to the woman, derived from (the root) bhaj (to enjoy)” Tr. Lakshman Swarup

Nowadays some defensive Hindus try to turn every obscene verse into metaphor to find a easy route to escape, but according to Yaska Acharya this refers to a human lover. Agni is also described as his sister’s lover,

Rig Veda 10.3.3 ”Attendant on the Blessed Dame the Blessed hath come: the Lover followeth his Sister. Agni, far-spreading with conspicuous lustre…”

Leave aside brother sister relationship, Vedas even promote Son-Mother incest,

Rig Veda 6.55.5 ”I glorify Pushan, the husband of his mother:may the gallant of his sister hear us ; may the brother of Indra be our friend.” Tr. Wilson

As we have already seen, it talks about a human lover (Nirukta 3.16). Vedas speak of brother sister’s incest in several hymns including the Rig Veda 10.10 and Atharva Veda 18.1.8 which is a dialogue between Yama and Yami. But I find no reference of Ishwar prohibiting it. Yami in Rigved 10.10.5; Atharved 18.1.5 says that Tvashtar made them husband and wife in the womb of their mothers only, though Yama rebukes her saying it has not been done before. Veda also allows incest between father and daughter, it is mentioned in Rig Veda

Rig Veda 10.61.5-7 “(Rudra), the benefactor of man, whose eager virile energy was developed, drew it back when disseminated (for the generation of offspring)again the irresistible (Rudra) concentrates (the energy) which was communicated to his maiden daughter. When the deed was done in mid-heaven in the proximity of the father working his will, and the daughter coming together, they let the seed fall slightly; it was poured upon the high place of sacrifice. When the father united with the daughter, then associating with the earth, he sprinkled it with the effusion[Semen]: then the thoughtful gods begot Brahma : they fabricated the lord of the hearth (of sacrifice) ; the defender of sacred rites.” Tr. H.H. Wilson

Following Hindi translation is by Pandit Ram Govind Trivedi
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-10-61-5-7.jpg?w=464&h=325

Some scholars say Rig Veda 10.61.5-7 verses are about the creation of universe after the union of father with his daughter. This is supported by Brihadaranyaka Upanishad, Upanishad also permits sex with daughter, its mentioned in Brihadaranyaka Upanishad that men were born after God had intercourse with his daughter,

Birhadaranyaka Upanishad 1.4.3 ”He was not at all  happy.  Therefore people (still)  are not happy when alone.  He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yajnavalkya, this  (body) is one-half of oneself, like one of the two halves  of a split pea. Therefore this  space is indeed filled by the wife.  He was united with her.  From that men were born.” Tr. Swami Madhavananda

AdiShankara Acharya writes on this verse,

‘’He, the Viraj called Manu, was united with her, his daughter called Satarupa, whom he conceived of as his wife. From that union men were born.’’ by Shankara on Brihadaranyaka Upanishad 1.4.3, Shankara Bhashya, p.101, Tr. Swami Madhavananda.

Hindus argue that this incest is merely allegorical and thus shouldn’t be taken literally. It maybe allegorical but it does not negate the fact that incest is permitted by the Vedas after all many such verses are used by Hindus to prove their points. Was Ishwar short on words that he used such vulgar words in ‘Holy’ Vedas? Why have a lengthy discussion on this incest issue? Hindus just have to provide a verse from Vedas wherein Ishwar (God) prohibits incest, That’s it. No need to waste time and energy in lengthy discussions, If there is not a single verse in Vedas that prohibits incest then why defend it? on the other hand there are several Vedic verses that promotes incest.

My other question is that if incest was considered a serious offense then how could Ishwar inspire such incestuous verses so easily?

Wasn’t Ishwar aware of the fact that this could be used to justify incest? Inspiration of such incestuous verses only signifies that incest wasn’t considered a taboo.

Hindus are requested to prove incest is prohibited in Vedas, Quote a single verse wherein Ishwar (Aum) prohibits brother-sister, father-daughter, mother-son incest, if you can’t then you shouldn’t be defending it. And why does Ishwar have to inspire verses in such obscene language? Why can’t he reveal in some nice poetry. The composer of these verses must be a pervert that’s why there are these kind of obscene verses.

I’m sure no one can ever prove that. Now let’s have a look at some unholy words used by Ishwar in the so called ”Holy” Vedas.

Men only with Long Penis can impregnate women,

Atharva Veda 20.126.17; Rig Veda 10.86.16-17 ”He whose organ [Penis] even in dream and even before cohabitation discharges genitive fluid may not be capable of having progeny. He whose long-shaped organ enters deep in the womb straight may be capable of having progeny. Almighty God is rarest of all and supreme over all. Tr. Vaidyanath Shastri (Arya Samaj)

Following is the Hindi translation of Rig Veda 10.86.16-17 by Pandit Ram Govind Trivedi (Puranik Hindu),
https://vedkabhed.files.wordpress.com/2014/05/10-86-16-17.jpg?w=519&h=249

Rishi Bhauma asking for his share of women,

Rig Veda 9.67.12 This Soma juice, O glowing God, flows like pure oil, effused for thee: He shall give us our share of maids.

Stretching the Vagina

”O pregnant woman; I the physician and surgeon open your organ; Stretch the mouth of the womb; separate the embryo from arteries adjacent to it…”- Atharva Veda hymn 1.11.5, Tr. Vaidyanath Shastri (Arya Samaj)

Even if Ishwar wanted to convey a message, it would have been better for him to use some decent words, not words like only long penis penetrating deep into vagina can impregnate or I am stretching the labia of vagina. Now let’s see some more vulgar words used by Ishwar.

Yajur Veda 20.9 ”May my memory, navel, knowledge, anus, my wife’s productive womb [Yoni/Vagina], my testicles the givers of pleasure through cohabitation, my sovereignty and penis flourish…” Tr. Devi Chand (Arya Samaj)

Yajur Veda 19.76 ‘‘The generative organ [Penis] releases urine, but when it enters the womb [Vagina], it releases semen…” Tr. Devi Chand

Atharva Veda 5.25.1 ‘The phallus of man which sows the seminal fluid, lays in the female organ as feather on a shaft, the seed of embryo which is drawn from limb to limb and from cloud and heavenly region.’ Tr. Vaidyanath Shastri (Arya Samaj)

Yajur Veda 8.10 ”…O’ master of a devoted wife, full of prowess and semen, thou art the progenitor of offspring. Impregnate semen in me…” Tr. Devi Chand (Arya Samaj)

Atharva Veda 5.25.8 ”Says wife to her husband at the time of pregnation ceremony [Sexual intercourse]— O husband! please rise up, put forth your manly strength, lay the germ of embryo in the womb…” Tr. Vaidyanath Shastri (Arya Samaj)

Yajur Veda 19.87 ‘‘A husband full of semen like a pitcher, enjoyer, progenitor of children…” Tr. Devi Chand (Arya Samaj)

Yajur Veda 19.84 ”Those learned persons get progeny, who chase afar folly and ill intention, generate near at hand, by milk and medicinal juices, through generative organ, pure, disease-destroying, children-producing semen…” Tr. Chand (Arya Samaj)

Atharva Veda 12.3.29 ”…Let these drops mingle with these rices as woman sees her husband and embraces him for cohabitation” Tr. Vaidyanath Shastri(Arya samaj)

Yajur Veda 12.93 ”O married man, God has created the various herbs, whose king is Soma, that overspread the earth. With their aid, grant semen for this woman, and spread the knowledge of these medicines unto all.” Tr. Devi Chand (Arya Samaj)

Atharva Veda 6.101.1 ”O man! be strong through practice of continee, gain vitality through vital air, strengthen your body and invigorate extensively your limbs, so that the genitive organ of yours develop in proportion to your body and with that you attend your wife in sexual function.” Tr. Vaidyanath Shastri

Atharva Veda 6.101.2-3 “O man of medical science! extend the organ of the importent man like the bow with medicine through which the physicians make the debilitated man strong and stimulant and through which the ailing man excitant. I, the physician extend the potential power of your organ of generation like the bow-string on its arch, O feeble one! and you like the lion pouncing on dear enjoy the sex with your wife without being subject of any agony and discomfiture.” Tr. Acharya Vaidyanath Shastri (Arya Samaj)

Indra the Testicle breaker

Atharva Veda 6.138.2. “Turn him into a eunuch that wears his hair dressed, and into one that wears a hood! Then Indra with a pair of stones shall break his testicles both!” Tr. Maurice Bloomfield

Following is the Hindi translation by Shripad Damodar Satvalekar (Arya Samaj)
https://vedkabhed.files.wordpress.com/2014/05/atharva-veda-6-138-2.jpg?w=540&h=72

Atharva Veda 14.1.36 “Let Ashvinau, Prana and Apana adorn this bride with that sheen or splendour by whatever are filled these Akshas, the organs of body, by whatever is endowed the Sura woman having good bodily strength, by whatever is in the thigh of the woman having great sexual appetite.” Tr. Acharya Vaidyanath Shastra (Arya Samaj)

Mahanagni (Great naked woman)

Mahanagni is mentioned in Atharva Veda Kanda 20, Adhyaya 136, but due to obscenity of the hymn about size of sexual organ and ‘Big Naked Woman’ Griffith translated them in Latin.

Brhaddevata i.55 “…the harlot (mahanagni: AC. XX.136.5) would be a lascivious verse…” Tr. Arthur Anthony Macdonell

Swami Parmeshwarananda wrote,

“…the Vedic religion had developed the concept of the ‘Great naked woman’, the Mahanagni, as early as the period of the Atharvaveda (AV) some hymns from which are known to form part of the Khila hymns of the Rgveda. At one place in the AV, Mahanagni (another reading is Mahanaghni, but only at this place) is alluded to in the mantras in the context of marriage; and the gods Asvins are invoked to protect the bride by their powers by which they got sprinkled the genitals of Mahanagni (AV XIV.4, 36 yena mahanaghnya jaghanam…abhy’ asicyanta.
In the same context we have some ritual-detail; for, along with the genital of Mahanaghni, wine and the dice are also referred to have been sprinkled (Ibid. yena va sura yena aksa abhy’ asicyanta). This will indicate that the sprinkling of the genitals of the Mahanagani, together with the wine and the dice probably formed some sort of a ritual; and, very probably, it was done for prosperity; it is the ritual-belief of the propitation of this naked goddess that further entered the ritual of marriage, as a charm for the happy married life for the bride. However, the propitation of Mahanagni is not exclusively associated with marriage, it was a much wider practice, and was extended to the ritual of marriage…Mahanaangi is told that ‘he’ is roaring, being unsatisfied; she should be easy, and lift her thighs (RV-Khila V.22.6; AV XX.136.5 with variant reading). Mahanagni strides over the mortar and says, ‘As do they pound you, so do they mine’ (RV ib. 7=AV ib. 6). Mahanagni rinses the ‘cock’ with the wooden peg (TV ib.8=AV ib.10 mahannagni krakravakum samyaya pari-dhavati); and now, the singer says that he does not know, ‘the beast carries the woman by head!’ (AV ib.10 ayam na vidma, yo mrgah sirsna harati dhaninkam; RV 8 has it as, ‘This bamboo-stic (tajanam) we do not know; the woman dhanaka) becomes ‘endowed with the head’ (? sirsna bhavati dhanaka). Mahanagni says, ‘Well is the membrum virile entered; of the ‘tree having such fruit’ may we gainbasket after basket’ (AV ib.9=RV ib.5, with the difference that in RV at ab we have ‘the organ of the horse has entered’).
Then we have references to the male partner of Mahanagni, who is called Mahanagna. This is what is said: ‘Mahanagni runs after Mahanagna, who runs (or, ‘rinses’ Mahanagna who ‘rinses’ her, dhavantam anu dhavati ‘where the sense seems to be twofold, including the sexual); (and says), ‘These his cows, protected them; ‘enjoy’ me, ‘eat the moist one’ (AV ib. 11 = RV ib. 9)’, where the sense is clear, and the eating of the ‘moist one’, is to be understood with ‘enjoy me’ (yabha mam, adhhy, odanam), the whole concept being of the sexual acct as a charm for the protection of the cows…” Encyclopaedic Dictionary of Vedic Terms, Volume 1, page 355-6, by Swami Parmeshwaranand, Published by Sarup & Sons, 2000

Yajur Veda 6.14 ‘‘O disciple, through various sermons, I enjoin upon thee to purify thy voice, thy breath, thy eye, thy ear, thy navel, thy penis, thy anus ; and all thy dealings.” Tr. Devi Chand (Arya Samaj)

Yajur Veda 21.55 ”…just as God, the Dispeller of misery, like pleasure-giving water and semen-virile, invests in this world the soul…” Tr. Devi Chand (Arya Samaj)

Yajur Veda 25.1 ”…Acquire the knowledge of oozing semen from testicles…” Tr. Devi Chand (Arya Samaj)

Atharva Veda 6.72.1-2 “…so He makes the genital organ endowed with vigour of yours endowed with vigour, O man! in proportion to the stature of the one limb with other limb. As the genital organ of male made stout with the power of vital air, becomes capable of impregnation and as proportionate is the organ of well-developed man so great stout proportionately be your organ, O man of house hold life.” Tr. Acharya Vaidyanath Shastri (Arya Samaj)

Rig Veda 1.126.6-7 “She, who, when her desires are assented to, clings as tenaciously as a female weael, and who is ripe for enjoyment, yields me infinite delight. Approach me, (husband); deem me not immature: I am covered with down like a ewe of the Gandharins.” Tr. Wilson
https://vedkabhed.files.wordpress.com/2014/05/rig-veda-1-126-6-7.jpg?w=495&h=203

Atharva Veda 14.1.22 ”You attain a long life, not short of hundred years obeying the rules of disciplined cohabitation without spoiling the semen in vain and according to the law of Dharma play your role accompanied by sons, grandsons…” Tr. Vaidyanath Shastri

Here Ishwar is asking husband and wife to have disciplined sex i.e., they should have sex just like Ishwar has prescribed them.  It is considered a sin if semen is spoiled i.e., one should not let semen fall on earth the proper place for depositing semen is Vagina only (as per Hindu texts and scholars), it is mentioned in Upanishad,

Brihadaranyaka Upanishad 6.4.4-5 ”Having known this, Uddalaka the son of Aruna, Naka the son of Mudgala and Kumaraharita said: ”Many mortals, brahmins only in name, perform the sexual act without knowledge of what has been said and depart from this world impotent and without merit.” Even if this much semen of one asleep or of one awake is spilled, He should touch it and repeat the following mantra: ”Whatever semen of mine has split on earth, whatever flowed to plants, whatever to water, I reclaim it.” With these words he should take the semen with his ring finger and thumb and rub it between his breasts or eyebrows, repeating the following mantra: ”Let the semen return to me, let Vigour come to me again, let glow and good fortune come to me again. May the deities who dwell in the sacrificial fire put the semen back in its proper place.” Tr. Swami Nikhilanda

‘If a virgin girl is married to suitable man he can tell her any thing of sexual nature that would not be treated obscene. That will be taken only as the science of sex.- Vaidyanath Shastri (Arya Samaj) on Atharva Veda book 20, hymn 133, Vol 2, p.716, Published by Arya Pratinidhi Sabha, New Delhi-2, 2003 Reprint.

 

Following verse says that Vedic god Varuna had become impotent whose virility was restored by Gandharva via a herb and it also has many obscene words,

Atharva Veda 4.4.1-7 “This is that herbacious plant which is dug out from the earth by a physician for the use of the man whose potency is lost. We also dig out that remedial plant which stimulates the nerves and organ. Let the dawn be stimulant, let the sun be stimulant, let our words be stimulant and let the remedial plant which is the protective force for creatures and which is most effective, be stimulant to impotent nerve with its might energy. O man! let this herb make your nerve so stronger and more stimulant that in spite of impotency your strong body and nerve be active like him who is under the fever of passion…O physician, O nourisher, O enlightened woman, O protector of knowledge! You all by your restorative efforts make the organ of the impotent man strong like the bow. O man! I, the physician by the proper remedial treatment make your genital organ strong like a bow-string tight on its bow-ends. Let you be free from agony for ever and step on in your house-hold life. O physician! You are the expert of body and limbs. Please restore into the impotent man that power which horse, ass, the goat, ram and possess in them.” Tr. Acharya Vaidyanath Shastri (Arya Samaj)

Acharya Vaidyanath Shastri’s translation is not clear, following is the much more clear English translation of Maurice Bloomfield

Atharva Veda 4.4.1-7 “1. Thee, the plant, which the Gandharva dug up for Varuna, when his virility had decayed, thee, that causest strength, we dig up. Ushas (Aurora), Sûrya, (the sun), and this charm of mine; the bull Pragâpati (the lord of creatures) shall with his lusty fire arouse him! This herb shall make thee so very full of lusty strength, that thou shalt, when thou art excited, exhale heat as a thing on fire! The fire of the plants, and the essence of the bulls shall arouse him! Do thou, O Indra, controller of bodies, place the lusty force of men into this person! Thou (O herb) art the first-born sap of the waters and also of the plants. Moreover thou art the brother of Soma, and the lusty force of the antelope buck! Now, O Agni, now, O Savitar, now, O goddess Sarasvatî, now, O Brahmanaspati, do thou stiffen the pasas as a bow! I stiffen thy pasas as a bowstring upon the bow. Embrace thou (women) as the antelope buck the gazelle with ever unfailing (strength)! The strength of the horse, the mule, the goat and the ram, moreover the strength of the bull bestow upon him, O controller of bodies (Indra)!

Pasas means penis, Acharya Vaidyanath has also translated words like penis as genital organ to make it look less obscene.

 

Yajur Veda 25.26 ”This perishable body made of earth, the home of all organs is created for the enjoyment of the soul. God, for the excellent enjoyment of this active soul, grants this enjoyable object.” Tr. Devi Chand (Arya Samaj)

Yajur Veda 25.7 ”…Strengthen scrotum with the testicles. Examine the strength of a horse from his penis. Produce progeny with semen. Digest meals with the force,Strengthen your belly by free discharge of digested food through anus.” Tr. Devi Chand (Arya Samaj)

Can Hindus or Aryas read these verses in front of their parents, elders or other people? Can god really use such vulgar language in the Holy Book? This might be the reason why Aryas are ill mannered, always uses foul language, and perhaps this is why they look only for porn in other scriptures. What is the wisdom behind revealing such obscene words like ”penis releases urine but when it enters the womb [Yoni] it releases semen” weren’t Aryans aware of cohabitation that Ishwar had to inspire it? The sentence of Yajur Veda 25.7 is useless now as Horses are not required. If horse’s strength was examined by his penis then how did the Aryas examine the strength of Humans? the next line says ‘Produce progeny with semen” as if people produce progeny from cooking oil. Why give such vulgar unnecessary knowledge? Such book which is no different than a porn literature can never be the word of God. Hindus should study these verses carefully instead of blindly following their scholars.

More on Obscenity in Hinduism: Hinduism and Lust

 

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Ashvamedha Yajna The Obscene Ritual https://vedkabhed.com/index.php/2018/05/14/ashvamedha-yajna-the-obscene-ritual/ Mon, 14 May 2018 19:13:49 +0000 http://vedkabhed.com/index.php/2014/05/14/ashvamedha-yajna-the-obscene-ritual/ ASHWAMEDHA YAGNA Written by Sulaiman Razvi Ashvamedha Yajna is a ritual performed by Queens (particularly by chief queen) for fertility and also to gain power in the kingdom. The Ashvamedha Yajna includes slaughtering the horse, then follows the queen’s intercourse with the horse, then the horse is cut into pieces and cooked. However some Hindus […]

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ASHWAMEDHA YAGNA

Written by Sulaiman Razvi
Ashvamedha Yajna is a ritual performed by Queens (particularly by chief queen) for fertility and also to gain power in the kingdom. The Ashvamedha Yajna includes slaughtering the horse, then follows the queen’s intercourse with the horse, then the horse is cut into pieces and cooked. However some Hindus due to  obscenity reject these facts and are reinterpreting the ritual based on their whim. They even deny the fact that Horse was slaughtered during the ritual, I request the readers to go through the article Meat Consumption in Hinduism.


Their main objection is that this ritual does not include intercourse and is only meant to bring prosperity in the kingdom and they fail to furnish any reference which may suggest that this ritual is pure and decent and only meant to bring prosperity. However Purana and Sutra clearly mentions about this vulgar ritual, The Harivamsa Purana says,

Harivamsa Purana, Bhavishya Parva 3.5.11-13 ”After the passage of some time, king Janamejaya, who offers plenty of tributes (in sacrifices) observed the horse sacrifice as ordained. Devi Vapushtama, the daughter of the king of Kashi, went and slept with the slain horse, according to the ritual as prescribed. Seeing the queen with beautiful limbs, Vsava (Indra) desired her. Entering the body of the dead horse, Indra had intercourse withsc the queen.” Tr. A. Purushothaman and A. Harindranath. [ http://mahabharata-resources.org/harivamsa/bhavishyaparva/hv_3_005.html ]

These verses are too vulgar to comment. My question is, if horse sacrifice (Ashvamedha Yajna) does not include copulation with the horse, then why did Indra entered the body of the horse when he could have done it with his own body? As copulation with dead horse is part of the ritual, Indra thought that no one will come to know if he enters the body of the dead horse and copulates with the queen. This verse clearly shows that Ashvamedha does include copulation with the dead horse this is why the Vedic god Indra who couldn’t resist his lust, entered the body of the horse and successfully copulated with the queen and no one stopped it as copulation is part of the ritual where the Queen sleeps naked with the horse, they both are covered up with a cloth and she places the penis in her private part. Further the Sutras also mentions Chief Queen’s copulation with the dead horse.

It is mentioned in Apastamba Srauta Sutra 20.17.12-18 that the Chief Queen recites some Mantras (mentioned in Yajurved) and then all the wives of the king circumambulates the horse, fan it, tie their hairs on the right side of their head. Ramayana tells us that queen Kaushalya the mother of Hindu god Ram had spent a night with the horse.
Valmiki Ramayan, Bala Kanda 1, Sarga 14, Verses 33-35 ”With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king.” Tr. Shri Desiraju Hanumanth Rao

 This ritual is mentioned in both Krishna and Shukla Yajur Veda, but this ritual mentioned in Krishna Yajur Veda is obscure because the translator has omitted those verses,

Krishna Yajur Veda 7.4.19 The wicked horse is sleeping. O fair one, clad in fair raiment in the world of heaven be ye two covered ….{…several verses omitted from original translation…} Sacred-texts.com

I am reproducing the translation of Krishna Yajur Veda by a Indologist,



Krishna Yajur Veda 7.4.19 In the heavenly world be you two completely covered. [Queen says]- I will urge on the impregnator, you will urge on the impregnator; let the two of us stretch out our four legs. [Adhvaryu says]- Let the stallion, semen-producer, produce semen [insert semen]. Bring the penis into the two thighs, drive along the erect and unctuous one which is women’s living enjoyment, which is their hole-runner [cleaner], women’s dear secret (pleasure) which has hit the sardigrdi (clitoris?) in their black (haired) mark… This little bird which creeps around saying ‘ahalam’ knocks the penis into the slit; the vulva devours it.
It is mentioned in Shukla Yajur Veda,

Yajur Veda 23.19-21 All wife of the host reciting three mantras go round the horse. While praying, they say: ‘O horse, you are, protector of the community on the basis of good qualities, you are, protector or treasure of happiness. O horse, you become my husband’. After the animal is purified by the priest, the principal wife sleeps near the horse and says: ‘O Horse, I extract the semen worth conception and you release the semen worth conception. The horse and principal wife spread two legs each. Then the Ardhvaryu(priest) orders to cover the oblation place, raise canopy etc. After this, the principal wife of the host pulls penis of the horse and puts it in her vagina and says: “This horse may release semen in me. Then the host, while praying to the horse says: “O horse, please throw semen on the upper part of the anus of my wife. Expand your penis and insert it in the vagina because after insertion, this penis makes women happy and lively.

This verse from Yajurved could have been rejected or interpreted in some other way if it wasn’t mentioned in the Brahmanas. The Brahmana and Srauta Sutras attests above obscene verses,
Baudhayana Srauta Sutra chapter 15 verse 29 “The Adhvaryu escorts the senior queen fully decorated, making amends, being reproached (and addresses the three queens) “O Ambā, O Ambāli O Ambikā” (The senior queen says) “No person leads me. The poor horse is sleeping.” Having lain down by the side of the horse towards the north, she draws a piece of cloth over her head. The Adhvaryu covers both of them with the piece of linen with the formula, “O fair one, clad in a fair garment, do you two be covered together in the heaven.” The senior queen lays the horse’s penis on her lap with the formula, “I have clasped the impregnatory; do thou clasp me for impregnation. Let us together spread out our four legs.” The Adhvaryu follows her with the formulas, “Let the impregnator out of you deposit the seed. O horse, do thou press thy region of male organ upon the thighs (of the queen) and insert into the queen’s genitals thy penis which is the means of enjoyment of women, which dashes into their womb, and which, when entered into the genitals pleases them, and which attacks the central part of genitals within the black spot.” The senior queen censures the horse.” Tr. Dr. Chintaman Ganesh Kashikar

Sankhayana Srauta Sutra XVI.3.33-36 “When the horse has been quitened (slaughtered) they cause the first consort of the king to lie down near it. They cover them both (horse and consort) with an upper-garment. To these two the sacrificer addresses the obscene (verse). ‘Put the penis (?) into (the space between the) thighs, bring the sleek one down, which is the life and delight of women’.” Tr. W. Caland

prajananena prajananam samdhaya
Apastamba Srauta Sutra 20.18.4 Putting (its) generative organ together with (her) generative organ.

asvasisnam upasthe kurute
Katyayana Srauta Sutra 20.6.16 (The Mahisi) takes the penis of the horse in her lap.

samhitaprajananayoh
Varaha Srauta Sutra 3.4.4.15 When their two generative organs have been put together.

Satapatha Brahmana 13.5.2.1-10 A cloth, an upper cloth, and gold is what they spread out for the horse, and on that they ‘quiet’ him. When the sacrificial animals have been ‘quieted’, the (king’s) wives come up with water for washing the feet — four wives, and a maiden as the fifth, and four hundred women attendants. When the water for washing the feet is ready, they make the chief queen (Mahishi) lie down next to the horse, and they cover the two of them up with the upper cloth as they say the verse, ‘Let the two of us cover ourselves in the world of heaven’, for the world of heaven is where they ‘quiet’ the sacrificial animal. Then they draw out the penis of the horse and place it in the vagina of the chief queen, while she says, ‘May the vigorous virile male, the layer of seed, lay the seed’; this she says for sexual intercourse. While they are lying there, the sacrificer insults the horse by saying, ‘Lift up her thighs and put it in her rectum.’ No one insults (the sacrificer) back, lest there should be someone to act as a rival against the sacrificer. The officiant (Adhvaryu) then insults the maiden: ‘Hey, maiden, hey, maiden, the little female bird …’ and she insults him back: ‘Hey, officiant, hey, officiant, that little bird….’ And then the overseer (Brahman) insults the chief queen: ‘Hey, chief queen, hey, chief queen, your mother and father climb to the top of a tree….’ She has as her attendants a hundred daughters of kings; they insult the overseer in return: ‘Hey, overseer, hey, overseer, your mother and your father play in the top of a tree….’ Then the cantor (Udgatri) insults the king’s favorite wife: ‘Hey, favorite, hey, favorite wife, raise her up erect….’ She has as her attendants a hundred royal women; they insult the cantor in return: ‘Hey, cantor, hey, cantor, raise him up erect….’ Then the invoker (Hotri) insults the rejected wife: ‘Hey, rejected wife, hey, rejected wife, when inside her tight crack….’ She has as her attendants a hundred daughters of bards and village headmen; they insult the invoker in return: ‘Hey, invoker, hey, invoker, when the gods see that miserable penis….’ Then the carver (Kshatri) insults the fourth wife: ‘Hey, fourth wife, hey, fourth wife, when the deer eats the barley, (the farmer) does not hope to nourish the animal….’ She has as her attendants a hundred daughters of carvers and charioteers; they insult the carver in return: ‘Hey, carver, hey, carver, when the deer eats the barley, (the farmer) does not hope to nourish the animal….’ These insulting speeches are for all kinds of attainment, for through the horse sacrifice all desires are achieved. Thinking, ‘With all kinds of speech we will achieve all kinds of desires’, they make the chief queen get up. Then the women walk back the way they came, and the others utter at the end a sweet-smelling verse, the verse that begins, ‘I praise Dadhikravan.’ For the life-span and the gods go out of those who speak impure speech in the sacrifice. Thus they purify their speech to keep the gods from going out of the sacrifice.”

As you can see, Satapatha Brahman verses are in coordination with Yajur Veda verses so there is nothing to doubt about its authenticity. Griffith has omitted the obscene verses of Yajur Veda due to the obscene necrophilia involved , He wrote in the commentary,
”This and the following nine stanzas are not reproducible even in the semi obscurity of a learned European language…- Ralph T.H Griffith on Yajur Veda 23.20, p.213. 1899 Edition.
Ralph Griffith’s translation is based on commentaries of renowned Hindu scholars and all the classical scholars gave the same interpretation so instead of translating such vulgar lines, Griffith preferred to skip those verses. If you notice the Brahmana translated by Julius Eggeling (available at sacred-texts.com), he has partially translated these verses. He has added ellipsis. The reason for this omission is because the translator found these verses to be too vulgar. But still there are some Hindus who try to explain these verses in their own way. Below I am quoting so called explanations from two apologists and I will try to refute it.



FIRST REBUTTAL

Here is the Sanskrit verse and its translation for Yajur Veda 23/20
tau ubhau chaturah padah samprasarayava swarga
lokam prasuvava vrshavaaji raghu rathau dadati
Yajur Veda 23/20
tau = we two ; ubhau = both ; chaturah = intelligent ; padah = subject ; samprasarayava = reach out ; swarga lokam = heavenly planet ; prasuvava = command ; vrshavaaji = horse ; raghu = Lord ; rathau = chariots ; dadati = provides


Translation: We both command the intelligent horse as our subject to reach out for heaven (where) the Lord provides (us) the chariots.


The real meaning here is that by performing Ashwamedha yajna, one can get the blessings (written as chariots) of the heavenly King, Indra.

And then he goes on to write how the British distorted the meaning and concocted the currently widespread meaning

Let me explain how the verse in Yajurveda 23.20 is distorted to satisfy the whims and fancies of the fabricators. The word rathao (chariots) is replaced by retau, which means ‘semen’. Next, dadati (gives) is replaced by dadhatu, which means ‘insert’. Finally, raghu (King) is strangely replaced by retaudha, which means ‘conception’. Even in the fabricated verse, it should be retaudheya and not retaudha for the sentence to be grammatically correct. This is how charlatans get caught when they distort the meaning of the verses.

SECOND REBUTTAL

Yajurveda 23.20: O ruler and the subject! You should expand bliss for everyone by putting efforts for benevolent actions, developing resources, achieving desires of soul and hence obtaining salvation. May the subject support and strengthen the ruler so that he can control the criminals.


The mantra can be interpreted for Ishwar. Ishwar is the ruler and we are the subject. We should cooperate with Ishwar in his mission to bring bliss to all of us. Only in this manner is purpose of creation justified.

MY RESPONSE:

I will reply to the first rebuttal. Below is the Sanskrit version of verses 19 and 20,



Readers can download the Sanskrit version of Yajur Veda from the Maharishi University of Management Vedic Literature Collection, see page 198 http://is1.mum.edu/vedicreserve/yajur_veda/shukla_yajur_veda.pdf

He translated the word reto as rathau ” rathau = chariots” this is utterly wrong, Since the word does not have (Tha), the word in verse 20 is रेतो(Reto), Reto, Reta or Retas means semen, Rath (Chariot) looks like this in Sanskrit or Hindi language रथ. One can use Google translator to check it, http://translate.google.com/#hi/en/%E0%A4%B0%E0%A4%A5

He did the same thing again with the word Retodha रेतोधा, He is deliberately changing the Sanskrit words only because it is too difficult for him to explain these verses. Raghu in Sanskrit looks like this रघु, Let me again quote the Sanskrit version of verse 23.20 for the readers along with famous lexicon of V.S Apte,




[The Student’s English-Sanskrit Dictionary, page 384, by V.S. Apte, Published in 1893]

As you can see the apologist has deliberately distorted the Sanskrit words. Despite this he was still able to get tons of compliments, no Hindu cared to check such simple mistake. As far as the second rebuttal is concerned. I request the writer to explain which Sanskrit words here (in verse 20) are translated into Criminals, Ishwar, cooperate, developing resources? Have you noticed why translations of two apologists differs? It’s because they have given their own interpretation to these verses, they have not translated in accordance with Brahmanas, Puranas, and early/medieval commentaries. The difference in translations itself proves that they are trying to hide the facts. Mahidhar the renowned commentator on Vedas explained it correctly thus modern Hindus are embarrassed to even mention Mahidhara’s commentary. He wrote,

”…Since the horse is dead, the chief queen herself takes the penis [Shishan] of the dead horse and places it into her Vagina [Yoni]. She asks the horse to release semen in her [by saying] ‘May the vigorous male [horse], layer of semen, release semen in me’…” Commentary by Mahidhara on Yajur Veda 23.20

Unlike those two rebuttals, the classical scholar Mahidhara did not give his personal interpretation. He interpreted these Ashvamedha verses in accordance with Yajur Veda and Brahmana. Dr. B.R. Ambedkar also wrote,

“Another instance of obscenity which disfigured the religion of the Ancient Aryans is connected with the Ashvamedha Yajna or the horse sacrifice. A necessary part of the Ashvamedha was the introduction of the Sepas (penis) of the Medha (dead horse) into the Yoni (vagina) of the chief wife of the Yajamana (the sacrificer) accompanied by the recital of long series of Mantras by the Brahmin priests. A Mantra in the Vajasaneya Samhita (xxiii. 18) shows that there used to be a competition among the queens as to who was to receive this high honour of being served by the horse. Those who want to know more about it will find it in the commentary of Mahidhara on the Yejur-Veda where he gives full description of the details of this obscene rite which had formed a part of the Aryan religion.” Dr. B.R. Ambedkar, Riddle no 23, p.295, Vol 4, Riddles in Hinduism
https://www.mea.gov.in/Images/attach/amb/Volume_04.pdf

 

Swami Parmeshwarananda mentions about Ashvamedha in the Khila version of Rig Veda,

“Mahanagni says, ‘Well is the membrum virile entered; of the ‘tree having such fruit’ may we gainbasket after basket’ (AV XX.136. 9 = RV V.22. 5, with the difference that in RV at ab we have ‘the organ of the horse has entered’)…
In the form aspect there must be a human; in the latter a ritual-beast, and it is here that the horse comes in the Horse-sacrifice; for some of the mantras that precede were actually sung at the Horse-sacrifice; for some of the mantras that percede were actually sung at the Horse-sacrifice; and, under this later influence can be explained the reading in RV-Khila ‘the organ of the horse has entered’ (asvasvavesitam pasah), which we do not have at the AV.”
Encycolpaedic Dictionary of Vedic Terms by Swami Parmeshwaranand, Vol 2, p.356-8, Published by Sarup & Sons, 2006 Reprint


Swami Vivekananda also mentions about Ashvamedha Yagna but he doesn’t mention it clearly because of the obscenity, he wrote, 


“And in the Vedic Ashvamedha sacrifice worse things would be done…. All the Brahmanas mention them, and all the commentators admit them to be true. How can you deny them?
What I mean by mentioning all this is that there were many good things in the ancient times, but there were bad things too.” The Complete Works of Swami Vivekananda, Volume 6/Epistles – Second Series/LXXI Rakhal [ https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_6/Epistles_-_Second_Series/LXXI_Rakhal ]

What is the worse thing that Swami Vivekananda talking about? We have read what Brahmanas and commentator says about Ashvamedha Yajna, and that’s what Swami Vivekananda is hinting here. Swami Vivekananda is surely not talking about horse slaughter, for had he meant slaughter here he would’ve clearly mentioned about it like he mentioned animal slaughter in other lectures and works of his. For more details on vulgarity in Vedas read articles Obscenity in Vedas and Hinduism and Lust.

 

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Polygamy in Hindu Dharma https://vedkabhed.com/index.php/2018/05/05/polygamy-in-hindu-dharma/ Sat, 05 May 2018 10:06:00 +0000 http://vedkabhed.com/index.php/2016/05/05/polygamy-in-hindu-dharma/ Written by Sulaiman Razvi Having more than one spouse (especially wife) is known as Polygamy. The Hindu Marriage Act 1955 prohibits Polygamy for Hindus but Hindu scriptures allows polygamy and it’s still in practice among some Hindus. Not a single verse of any Hindu text says that ‘You should marry only one’ and yet Hindus […]

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https://vedkabhed.files.wordpress.com/2016/05/polygamy.jpg?w=476&h=317

Written by Sulaiman Razvi

Having more than one spouse (especially wife) is known as Polygamy. The Hindu Marriage Act 1955 prohibits Polygamy for Hindus but Hindu scriptures allows polygamy and it’s still in practice among some Hindus. Not a single verse of any Hindu text says that ‘You should marry only one’ and yet Hindus claim that Hinduism permits only monogamy. Many Hindus think that Polygamy is prohibited in Hinduism, Hence Hindus are not allowed to have more than one wife. This is not true. Hinduism permits a man to have more than one wife at a time. When you tell a Hindu that Hinduism permits polygamy he won’t talk about scriptures rather he will tell you that Indian law prohibits polygamy for Hindus and Hindus have accepted the law unlike Muslims. They claim that Hindus are very adaptive. Hindus didn’t stop practices like Sati, Polygamy etc., but it was enforced by the Indian court. Recently some women and children were beaten up for entering a temple and the court had to intervene and it allowed entrance of women into some temples. So Hindus had to adapt because they had no choice but to accept court’s decisions. As far as my knowledge on polygamy is concerned I haven’t read a single verse from any Hindu scripture prohibiting polygamy.

This article deals with the following subjects

 

Practice of Polygamy in modern India

https://vedkabhed.files.wordpress.com/2016/05/practise-of-polygamy.jpg?w=453&h=337

While Hindus makes mockery of Muslims for having four wives each (which isn’t true) they are unaware of the fact that Hindu men are more polygamous than Muslims in India. Let’s have a look at the survey,
https://vedkabhed.files.wordpress.com/2016/05/women-polygamy-010517_0630_conditionof2.png?w=481&h=368

As per Government’s 1961 census, 5.8% of Hindus were polygamous compared to Muslim’s 5.7%. Polygamy among Buddhist men was 7.9%, Jains 6.7% and incidence of polygamy was highest among Adivasis with 15.25% of Adivasi practicing polygamy.

It is illegal for non-Muslims in India to have more than one wife. In spite of this, many Hindus have multiple wives. Official reports brought out in 1974, almost two decades after the prohibition of Hindu bigamy, highlighted the shocking fact that polygamy among Hindus was higher than among Muslims (Adivasis: 15 per cent, Hindus: 5.8 per cent, Jains: 6.7 per cent, Buddhists: 7.9 per cent, Muslims: 5.6 per cent). Figures for subsequent decades are not available. The difference may appear insignificant but in real terms, it is huge — as many as one crore Hindu men had more than one wife, as opposed to just 12 lakh Muslims. In fact, according to the 2011 Census, 66 lakh women are still in bigamous marriages.

The National Family Health Survey carried out in 2006 showed that 2.5% of Muslim men were polygamous compared to 1.7% of Hindu men and 2.1% of Christian men. The number of polygamous marriages has dropped significantly in both Hindus and Muslims. But this time the percentage of polygamy is higher among Muslims with a 0.8% gap between Hindus and Muslims. But this 0.8% gap is not a huge number. There is something worth noticing that Indian law permits Polygamy for Muslims while Hindu Marriage Act 1955 prohibits Hindu men to have more than one wife at a time, despite this prohibition 1.7% Hindus still practices polygamy. Imagine the rate of polygamy in Hindus if Indian law permits them to have more than one wife. Indian law permits polygamy for Muslims based on Sharia law and yet only 2.5% of men practices polygamy. 1961 and 1974 census are more important because they are the only two official census to look marriages on religious lines. Apart from this, in Goa a Hindu man can practice polygamy if his wife did not bore him a child.

Sources:-

http://scroll.in/article/669083/muslim-women-and-the-surprising-facts-about-polygamy-in-india

http://timesofindia.indiatimes.com/articleshow/5004493.cms

http://www.cpsindia.org/index.php/pub/87-religious-demography-of-india/reviews/84-indian-currents-lies-half-truths-and-statistics-by-john-dayal

http://indianexpress.com/article/opinion/columns/three-is-a-crowd/

 

https://vedkabhed.files.wordpress.com/2016/05/63998019-319b-4521-8ad8-ec715a2769e8-1.jpg?w=431&h=323

There are some tactics used by Hindus to practice polygamy in India as Hindu Marriage Act prohibits them to have more than one wife at a time. Some converts to Islam to have more than one wife but at the same time practices polygamy, some Hindus after marrying the second says that their first marriage was not solemnized as some ceremonies pertaining to Hindu law were not duly performed.

When a Hindu marries a second wife, the first wife lodges a criminal case against her husband pointing out his polygamy. In many cases the court rejects the case based on meager legal points and eludes the culprit out of punishment.

In Maharastra Mr. Balrao Sankar Lokande married a second wife. His first wife lodged a criminal case against him. Session court and High court convicted him. Mr. Balrao appealed to the Supreme court, the Supreme court released him. As he left some ceremonies pertaining to the Laws of Hindus Marriage, it can’t be considered as marriage. Since it is not a marriage, he did not commit any mistake to punish is the judgment.
https://indiankanoon.org/doc/80924/
Mr. Balrao Sankar Lokande against Government of Maharastra AIR 1965 SC 1566)

Mr. Suresh Chandra Gosh married a second wife. His first wife Priya Bala Gosh lodged a criminal case against him. High court refused to convict him on legal ground. Since he left some ceremonies pertaining to the Laws of Hindus Marriage, it can’t be considered as marriage.
Mrs. Priya Bala Gosh against Mr. Suresh Chandra Gosh AIR 1971 SC 1153)

In Andra Mr.L.Venkata Reddy married a second wife. His first wife Mrs.Lingari Oppallamma lodged a criminal case against him. In this case also High court did not convict him. As he left some ceremonies pertaining to the Laws of Hindus Marriage, it can’t be considered as marriage.

Mrs.Lingari Oppallamma against Mr.L.Venkata Reddy and others AIR 1979 SC 848)
https://indiankanoon.org/doc/766841/

In Kashmir Mr. Bangari married a second wife. His first wife lodged a criminal case against him. The court released him. As he left some ceremonies pertaining to the Laws of Hindus Marriage, it can’t be considered as marriage. His second wife is a concubine only. Since There is no law to punish for keeping a concubine.

Mr. Banari against the State Government of Jammu & Kashmir AIR 1965 SC 105)

Thus our High Courts and Supreme Court passed judgments in many cases.

 

Another tactic used by Hindus is the practice of Live-in relationship. A married man can have another partner through live-in relationship. And this practice has got legal backing in Gujarat where it is known as Maitri Karar. Though both men and women can practice Maitri Karar but its mostly upper caste rich Hindu men who are opting for Maitri Karar. In this practice they can have a wife and a live in partner at a time. In Madhya Pradesh too such case was reported where court ordered a man to spend equal time with wife and live-in partner. Here are the links,
http://archive.indianexpress.com/news/college-girl-gets-court-nod-for–livein–with-married-man/967694/

 

http://www.thehindu.com/news/national/lok-adalat-orders-man-to-spend-equal-time-with-wife-and-livein-partner/article5411359.ece

According to Navbharat Times the man’s name is Basant Mahulal
https://navbharattimes.indiatimes.com/state/madhya-pradesh/other-cities/lok-adalat-tells-man-to-spend-equal-time-with-wife-and-live-in-partner/articleshow/26701964.cms

For more information on this, you can read my article Condition of Hindu Women in India.

 

Examples of Polygamy in Hindu scriptures

Ram’s father Dasharath had three wives

As per Padma Purana V.57.27-40 and Tulsi Ramayana Chaupai 194, Doha 186 King Dasharath the father of Ram had three wives. Other texts names them as Kaushalya, Sumitra and Kaikeyi

But as per Padma Purana V.116.42-45a King Dasharat had four wives, Rama was born from Kausalya, Laksmana from Sumitra, Bharata from Surupa and Satrughna from Suvesa

Krishna had 16,100 junior wives along with 8 major wives

Vishnu Purana book 5.28.1-5 “RUKMINÍ bare to Krishńa these other sons, Chárudeshńa, Sudeshńa, Chárudeha, Sushena, Chárugupta, Bhadracháru, Cháruvinda, Sucháru, and the very mighty Cháru; also one daughter, Chárumatí. Krishńa had seven other beautiful wives, Kálindí, Mitravrindá, the virtuous Nágnajití, the queen Jámbavatí; Rohińí, of beautiful form; the amiable and excellent daughter of the king of Madra, Mádrí; Satyabhámá, the daughter of Śatrujit; and Lakshmańá, of lovely smiles 1. Besides these, he had sixteen thousand other wives.” Tr. H.H. Wilson

Brahma Purana 95.12-18 “…Krsna took possession of elephants, horses, and other wealth brought by the servants from the collection of Naraka. Krsna, on an auspicious day married damsels brought from Naraka’s residence. O excellent brahmins, with a separate body for each of these, Krsna married them in accordance with piety. There were sixteen thousand and one hundred women or even more. Lord Krsna took up as many forms. But those virgins considered him as their sole lord individually, thinking, ‘Krsna married me alone.’ During the nights, O brahmins, Krsna the creator of the universe, Krsna of universal forms, stayed in the abodes of all of them.” Tr. Board of Scholars, edited by J.L. Shastri

Vasudeva the father of Krishna had 14 wives

Brahma Purana 112.35 “Vasudeva had fourteen excellent women as his wives. The first five were: a descendant of Puri named Rohini, Madira, Vaisakhi, Bhadra and Sunamni. The second set of seven ladies comprised Sahadeva, Santideva, Sridevi, Devaraksita, Vrkadevi, Upadevi, and Devaki. The thirteenth and the fourteenth were Sutanu and Yadavi. These two had at first been maid servants. [42] The renowned Sauri (Krsna) was born of Devaki and Vasudeva…” Tr. Board of Scholars, edited by J.L. Shastri

Vasudeva having 14 wives is also mentioned in Harivamsa Purana 1.35.3

Soma the moon god had 27 wives

Brahma Purana 1.173 “Brilliant children of unmeasured splendour were born of those ladies of holy rites who had been mentioned as the twenty seven wives of Soma.” Tr. Board of Scholars, edited by J.L. Shastri Soma having 27 wives is also mentioned in Skanda Purana V.ii.26.1-6; Varaha Purana 35.1-2

Brahma Vaivarta Purana, Brahma Khanda 9.42 “…Now I am going to narrate to you the names of the wives of the Moon-god and the wonderful features of their character which constitute the essence of the Puranas. They are 27 in number and their names are as follows: Aswini, Bhrani, Krittika, Rehini, Mriga-siri, Ardra, Punarvasu, Pusya, Aslesa, Magha, Purva-Phalguni, Uttar-Phalguni, Hasta, Chitra, Swati, Visakha, Anuradha, Jestha, Mafa, Purvabhadra-padi, Purva-asada, Uttar-asada, Dhanistha, Sravana, Sata-bhisa, uttar-bhidra-padi and Revati…” Tr. Rajendra Nath Sen

Srimad Bhagavatam 6.6.2 — He gave ten daughters in charity to Dharmarāja [Yamarāja], thirteen to Kaśyapa [first twelve and then one more], twenty-seven to the moon-god, and two each to Aṅgirā, Kṛśāśva and Bhūta. The other four daughters were given to Kaśyapa. [Thus Kaśyapa received seventeen daughters in all.]

Hanuman’s father Kesari had two wives Anjana and Adrika. Hanuman was born from Anjana and wind god Vayu

Brahma Purana: Gautami Mahatmya 14.1-4 “…O Narada, there is a mountain Anjana. On that mountain, O excellent sage, there was an excellent celestial damsel Anjana. She had a downfall due to a curse. Her face resembled that of a monkey. Her husband’s name was Kesari. Adrika was another wife of Kesari. She too was a celestial damsel who had a downfall due to a curse. Her face and head resembled those of a cat. She too stayed on the Anjana mountain.” Tr. Board of Scholars, edited by J.L. Shastri

Rudra had eleven wives

Brahma Vaivarta Purana, Brahma Khanda 9.13-22 “Now I am going to recite, O great saint, the names of the wives of Rudra. They are celebrated by the names of (1) Kala, (2) Kalavati, (3) Kashta, (4) Kalika, (5) Kalahapriya, (6) Kandali, (7) Bhisana, (8) Basna, (9) Pramocha, (10) Bhusana, (11) Suki. They produced several children and were all followers of Siva…” Tr. Rajendra Nath Sen

Rudra having eleven wives is also mentioned in Srimad Bhagavatam 3.12.13

Agni had two wives

As per Devi Bhagavatam 12.10.81-100 Agni had two wives namely Svaha and Svadha

Ganesh had two wives Siddhi and Buddhi who were both daughters of Prajapati Vishwarupa

Shiva Purana, Rudra Samhita 2.20.1-10 Ganesha had two wives namely Siddhi and Buddhi who were the daughters of Prajapati Visvarupa and begat two sons.

Shiva Purana, Rudra Samhita 2.20.13 “By this that was celebrated, Ganesa has obtained two wives joyously. They are the excellent daughters of Prajapati Visvarupa. He has begot of his two wives of auspicious body two sons, Ksema of Siddhi and Labha of Buddhi. They bestow happiness on every one.” Tr. J.L. Shastri

Vishnu had three wives

Brahma Vaivarta Purana, Prakriti Khanda 6.13-21 “…Laksmi, Saraswati and Ganga are the three wives of Hari…” Tr. Rajendra Nath Sen

As per another version he had four wives which later included Tulsi after he raped her. She quitted her body and became wife of Vishnu as per Brahma Vaivarta Purana

Brahma had two wives

As per Skanda Purana III.i.41.98-99 Brahma had two wives Gayatri and Saraswati

Yamaraja had ten wives

Srimad Bhagavatam 6.6.4 The ten daughters given to Yamarāja were named Bhānu, Lambā, Kakud, Yāmi, Viśvā, Sādhyā, Marutvatī, Vasu, Muhūrtā and Saṅkalpā. Now hear the names of their sons.

Garuda had many wives

Brahmanda Purana 2.3.7.448-454; Vayu Purana 8.319 “…The wives of Garuda were the other five viz.-Bhasi, Kraunci, Suki, Dhrtarastri and Syeni…” Tr. G.V. Tagare

Svayambhuva Manu, son of Brahma, had two sons; Priyavrata and Uttanapada. Uttanapada had two wives; Suruci and Suniti

Linga Purana 62.1-5 Uttanapada had two wives, Suniti and Suruci and Dhruva was born of his elder wife Suniti

Also mentioned in Srimad Bhagavatam 4.8.8

Manu had ten wives

As per Maitrayani Samhita 1.5.8 Manu had ten wives.

Sage Yagnavalkya had two wives

Brihadaranyaka Upanishad 4.5.1 Yagnavalkya had two wives, Maitreyi and Katyayan

Sage Mandarkini had five wives

As per Valmiki Ramayana, Aranya Kanda 3, Chapter 11 Sage Mandakarni had five Apsaras (Nymphs) as his wives.

Prajapati Angira had two wives

Srimad Bhagavatam 6.6.19 The prajāpati Aṅgirā had two wives, named Svadhā and Satī. The wife named Svadhā accepted all the Pitās as her sons, and Satī accepted the Atharvāṅgirasa Veda as her son.

Sage Saubhari had fifty wives

Srimad Bhagavatam 9.6.52 says that Saubhari Muni had fifty wives.

Sage Visravas had four wives

Vayu Purana 9.32-34 “The sage Visravas was born of Idavida. He had four wives who made the family of Pulastya flourish. Brhaspati, the preceptor of the Devas, had a famous daughter named Devarinini. He (Visravas) married that girl. He (Visravas) married Puspotkata and Vaka, the daughters of Malyavan as well as Kaikasi, the daughter of Malin. Listen to their progeny.” Tr. G.V. Tagare, edited by G.P. Bhatt

Atri had ten wives

Vayu Purana 9.64 “I shall now recount the lineage of Atri, the third Prajapati. He had ten chaste and beautiful wives.” Tr. G.V. Tagare, edited by G.P. Bhatt

Sage Bhrigu had two wives

Brahmanda Purana 2.3.1.74-76 “The two wives of Bhrgu were excellent nobility of birth. They were unrivalled and splendid. (One of them) was the daughter of Hiranyakasipu, well-renowned by the name of Divya. The second was Paulomi, the daughter of excellent complexion, of Puloman…” Tr. G.V. Tagare

also mentioned in Vayu Purana 4.73;

Shiva Purana, Vayaviyasamhita 7.17.54 Ayati and Niyati became the wives of the sons of Bhrgu…” Tr. J.L. Shastri

Sage Marici had four wives upon who bore him 60,000 children

Brahma Purana 1.195-8 “Upadanava was the daughter of Hayasiras, Sarmistha was the daughter of Vrasaparvan, Puloman and Kalaka were the two daughters of Vaisvanara. They were the wives of Marici. They had great strength and they bore many children. They had sixty thousand sons who delighted Danavas…” Tr. Board of Scholars, edited by J.L. Shastri

also mentioned in Brahmanda Purana 2.3.6.26

Brahma’s son was Marici, Marici’s son was Kashyapa. Kashyapa Rishi had thirteen wives who were all sisters, Kashyap had two major wives namely Diti and Aditi

Srimad Bhagavatam 6.6.24-26 …O King Parīkṣit, now please hear from me the names of Kaśyapa’s wives, from whose wombs the population of the entire universe has come. They are the mothers of almost all the population of the entire universe, and their names are very auspicious to hear. They are Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi…

Devi Bhagavatam 4.3.21-22 Vyâsa said :– Daksa Prajâpati had two daughters, Diti and Aditi; these two, of high rank, were married to Kas’yapa; and they were his favourites. Aditi gave birth to the very powerful Indra, the king of the Devas. Diti, too, asked for a son of the same strength, prowess, and splendour as those of Indra.

Brahma Purana 1.164-5 “O leading brahmins, now listen to the names of the wives of Prajapati Kasyapa. They are Aditi, Diti, Danu, Arista, Surasa, Khasa, Surabhi, Vinata, Tamra, Krodhavasa, Ira, Kadru and Muni. O brahmins, know the children born of them.” Tr. Board of Scholars, edited by J.L. Shastri also mentioned in Brahmanda Purana 2.3.3.56

Matsya Purana 4.53-54 “Out of the girls he created, he gave ten to Dharma, thirteen to Kasyapa…” Tr. Taluqdar of Oudh, edited by B.D. Basu

Aditi’s son Aditya had four wives

Kurma Purana I.20.1-2 “Aditi gave birth to her son Lord Aditya (the sun-god) from Kasyapa. This Aditya had four wives. They were Samjna, Rajni, Prabha, and Chaya…” Tr. G.V. Tagare

Aditya had three wives, the fourth Chaya was the shadow of Samjna

Seventh son of Aditi also had four wives

Srimad Bhagavatam 6.18.3-4 Dhātā, the seventh son of Aditi, had four wives, named Kuhū, Sinīvālī, Rākā and Anumati. These wives begot four sons, named Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respectively. The wife of Vidhātā, the eighth son of Aditi, was named Kriyā. In her Vidhātā begot the five fire-gods named the Purīṣyas. The wife of Varuṇa, the ninth son of Aditi, was named Carṣaṇī. Bhṛgu, the son of Brahmā, took birth again in her womb.

Polygamy among Kshatriyas was more prevalent which is accepted by Hindu apologists also. Rig Veda shows the same,

Rig Veda 6.18.2 For like a King among his wives thou dwellest: with glories, as a Sage, surround and help us…

As per Devi Bhagavatam book 2, chapter 7 Other than common wife Draupadi, Arjuna had one more wife by name Subhadra who was the sister of Krishna. On Krishna’s consent Arjuna stole her away by force.

King Harishchandra the son of Vedhas had one hundred wives

Aitareya Brahmana, chapter 3, para 13 Harischandra, the son of Vedhas, of the Ikshavaku race, was a king who had no son. Though he had a hundred wives, they did not give birth to a son.

King Pandu had two wives Kunti and Madri.

As per Padma Purana II.79.1-2 King Yayati is said to have three wives

There are dozens of examples of Kings having several wives but I have limited it to few.

 

Hindu scriptures permitting Polygamy

Renowned Hindu scholar Vijnanesvara writes,

“According to the order of the classes, for the Brahmana three, for the Ksatriya two wives, and for the Vaisya one wife are ordained. A Sudra can have only one wife born in the same class.” Vijnanesvara in his commentary Mitakshara on Yajnavalkya Smriti 3.57

Swami Vivekananda finds no problem with Polygamy,

“For women, they hold chastity as the most important virtue, no doubt. One man marrying more than one wife is not so injurious to society as a woman having more than one husband at the same time, for the latter leads to the gradual decay of the race.” The Complete Works of Swami Vivekananda/Volume 5/Writings: Prose and Poems/The East and The West/France-Paris
https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Writings:_Prose_and_Poems/The_East_and_The_West/France-Paris

Swami Prabhupada the founder of ISKCON on Polygamy,

“…According to our Vedic process, polygamy is allowed. For example, Krsna married 16,000 wives, Arjuna married 3 or 4 wives, Krsna’s father Vasudeva, married 16 or 18 wives, like that. So according to the Vedic system polygamy is not prohibited…” By Swami Prabhupada, Letter to Karandhara written from Bombay
http://vanisource.org/wiki/730109_-_Letter_to_Karandhara_written_from_Bombay

“People have become so degraded in this age that on the one hand they restrict polygamy and on the other hand they hunt for women in so many ways. Many business concerns publicly advertise that topless girls are available in this club or in that shop. Thus women have become instruments of sense enjoyment in modern society. The Vedas enjoin, however, that if a man has the propensity to enjoy more than one wife—as is sometimes the propensity for men in the higher social order, such as the brāhmaṇas, kṣatriyas and vaiśyas, and even sometimes the śūdras—he is allowed to marry more than one wife. Marriage means taking complete charge of a woman and living peacefully without debauchery. At the present moment, however, debauchery is unrestricted. Nonetheless, society makes a law that one should not marry more than one wife. This is typical of a demoniac society.” Swami Prabhupada on Srimad Bhagavatam 4.26.6
http://vanisource.org/wiki/SB_4.26.6

He also writes,

“A man is allowed to keep more than one wife because he cannot enjoy sex when the wife is pregnant. If he wants to enjoy sex at such a time, he may go to another wife who is not pregnant. These are laws mentioned in the Manu-samhita and other scriptures.” Swami Prabhupada on Srimad Bhagavatam 4.27.5
http://vanisource.org/wiki/SB_4.27.5

Vedas the oldest scriptures of Hinduism neither permits nor prohibits Polygamy. But traces of polygamy can be found in Vedas which implies that it was practiced in the Vedic period, I am using Shri Ram Sharma’s Hindi translation.

Indra is said to have three wives as per the following verse,

Rig Veda 5.42.12 May the House-friends, the cunning-handed Artists, may the Steer’s Wives, the streams carved out by Vibhvan, And may the fair Ones honour and befriend us, Sarasvatī, Brhaddiva, and Rākā.

Maitrayani Samhita 3.11.1 [140, 10-11] “The three goddesses growing by means of oblation, enjoying Indra like wives, Sarasvati, heavenly Ida, and all-conquering Bharati with their swelling milk [enjoying] the unbroken thread…” Tr. Catherine Ludvik

Vishnu is said to have had two wives, Sarasvati and Aditi. This is truly a case of polygamy unless it is a contradiction,

Yajur Veda 29.60 “…a mess of boiled rice is to be made for Prajâpati; the same for Vishnu’s Consort Aditi…” Tr. Ralph T.H. Griffith

Atharva Veda 7.46.3 “O Consort of Vishnu Goddess, urge thy Lord to bounty…” Tr. Ralph T.H. Griffith

Veda seems to sanction Polyandry as well, Rig Veda 6.49.7 considers Sarasvati as wife of Indra which is contrary to what above verses say unless it is contradiction. Sarasvati is also called wife of Ashwin brothers in Yajur Veda 19.94 which is clearly a case of polyandry.

Rig Veda 10.43.1. IN perfect unison all yearning hymns of mine that find the light of heaven have sung forth Indra’s praise. As wives embrace their lord, the comely bridegroom, so they compass Maghavan about that he may help.
https://vedkabhed.files.wordpress.com/2016/05/rig-veda-10-43-1.png?w=517&h=93

Rig Veda 4.58.8 “As youthful ladies of love and virtue, inspired with passion and smiling in bliss, proceed to meet agni, enlightened husband, so do streams of ghrta move and flow into the vedi to meet the lighted fire, and the rising fire, loving and gracious, cherishes to receive the flow of the holy yajaka’s offer.” Tr. Tulsi Ram
https://vedkabhed.files.wordpress.com/2016/05/rig-veda-4-58-8.png?w=517&h=112

Another clear English translation

Rig Veda 4.58.8 “The streams of Ghi incline to Agni as devoted wives, auspicious and smiling, to a husband: they feed (the flame) like fuel, and Jatavedas, propitiated, accepts them.” Tr. H.H. Wilson

Krishna Yajur Veda 6.5.1.4 …therefore as one goes many follow; therefore one becomes superior among many; therefore one wins many wives…

A verse in Rig Veda clearly shows that an old Rishi Chyavana was married to many girls after he was rejuvenated,

Rig Veda 1.116.10 Ye from the old Cyavana, O Nasatyas, stripped, as ’twere mail, the skin upon his body, Lengthened his life when all had left him helpless, Dasras! and made him lord of youthful maidens.
https://vedkabhed.files.wordpress.com/2016/05/rig-veda-1-116-10.png?w=554&h=120

Above is Shri Ram Sharma’s Hindi translation and following translation is by Pandit Ram Govind Trivedi
https://vedkabhed.files.wordpress.com/2016/05/rig-veda-1-116-10-govind-trivedi.png?w=501&h=122

Chyavana being rejuvenated is also mentioned in Nirukta 4.19, Mahabharata Adi Parva 1.177 and Pancavimsa Brahmana 14.6.10 but it doesn’t state anything about his marriages. Maidens here may refer to several maidens or just two maidens. As Hindu texts only mentions his two wives. Scriptures doesn’t give much detail about Chyavana’s wives and stresses more on Sukanya the daughter of King Saryati. Sukanya became the wife of Chyavana as mentioned in Srimad Bhagavatam 9.3, other texts talks about another wife named Arushi the daughter of Manu who bore him a son named Aurva and this is mentioned in Mahabharata Adi Parva 1.66.47.

Other Hindu scriptures are clear on Polygamy. They permit polygamy without a doubt.

Manu Smriti 3.12-13 For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved. It is declared that a Sudra woman alone (can be) the wife of a Sudra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmana.

Agni Purana 285.63-67 “…A husband of many wives, should lick with his tongue, every day, a syrup composed of Triphala, Pippali, honey, clarified butter, and pulverised Amalaki treated with the expressed juice of the same fruit, and then drink water…” Tr. M.N. Dutt

Manu Smriti 9.85. If twice-born men wed women of their own and of other (lower castes), the seniority, honour, and habitation of those (wives) must be (settled) according to the order of the castes (varna).

Mahabharata 1.160.36 “There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first.” Tr. K.M. Ganguli

Mahabharata 14.80.12-18 “Oh, let Vijaya, let him that is called Gudakesa, let this hero with reddish eyes, come back O life. O blessed lady, polygamy is not fault with men. Women only incur fault by taking more than one husband.” Tr. K.M. Ganguli

Mahabharata 1.197.27-28 “Drupada answered, ‘O scion of Kuru’s race, it hath been directed that one man may have many wives. But it hath never been heard that one woman may have many husbands!” Tr. K.M. Ganguli

Hindu scriptures also gives instructions on which wife should do religious duties with the husband if he has several wives.

Vishnu Smriti 26.1-4 If a man has several wives of his own caste, he shall perform his religious duties together with the eldest (or first married) wife. (If he has several) wives of diverse castes (he shall perform them) even with the youngest wife if she is of the same caste as himself. On failure of a wife of his own caste (he shall perform them) with one belonging to the caste next below to his own; so also in cases of distress (i.e, when the wife who is equal in caste to him happens to be absent, or when she has met with a calamity); But no twice born man ever with a S’udra wife.

Katyayana Samhita 8.6 “Many wives of the same caste and of other castes existing, the rite of churning, for producing the Fire, should be done by the chaste wives of the same caste, on account of the superiority of birth.” Tr. Manmatha Nath Dutt

 

 

FOUR WIVES:

The only confusion regarding Polygamy in Hindu scriptures is that some Hindu scriptures permits a Brahmin to marry four women and some permit only three. Following verses permits four wives for a Brahmin, three (as well as numerous) to a Kshatriya, two to a Vaishya and only one to a Shudra,

Mahabharata 13.47.4 “It has been laid down, O grandsire, that a Brahmana can take four wives, viz., one that belongs to his own order, one that is a Kshatriya, one that is a Vaisya, and one that is a Sudra, if the Brahmana wishes to indulge in the desire of sexual intercourse.” Tr. K.M. Ganguli

Mahabharata 13.48.4 “The Brahmana may take four wives, one from each of the four orders. In two of them (viz.,the wife taken from his own order and that taken from the one next below), he takes birth himself (the children begotten upon them being regarded as invested with the same status as his own)…A Kshatriya may take three wives…The Vaisya may take two spouses…The Sudra can take only one wife, viz., she that is taken from his own order. The son begotten by him upon her becomes a Sudra….” Tr. K.M. Ganguli

Agni Purana 153.1 ”Pushkara said:- A Brahman may take four wives, a Kshatriya three, a Vaishya two, while a member of the Shudra caste is not allowed to have more than a single wife.” Tr. M.N. Dutt

Manu Smriti 9.149. If there be four wives of a Brahmana in the direct order of the castes, the rule for the division (of the estate) among the sons born of them is as follows:

Vishnu Smriti 24.1-5 Now a Brahmana may take four wives in the direct order of the (four) castes; A Kshatriya, three; A Vaisya, two; A Sudra, only one.

Baudhyana Dharma Shastra, Prasna I, Adhyaya 8, Kandika 16, verses 1-5 There are four castes (varna, viz.) Brâhmanas, Kshatriyas, Vaisyas, and Sûdras. (Males) belonging to them (may take) wives according to the order of the castes, (viz.) a Brâhmana four, A Kshatriya three, A Vaisya two, A Sudra one.

 

THREE WIVES:

Paraskara Grihya Sutra I Kanda, 4 Kandika, 8-11 Three (wives are allowed) to a Brahmana, in accordance with the order of the castes, Two to a Raganya, One to a Vaisya, One Sudra wife besides to all, according to some (teachers), without using Mantras (at the ceremonies of wedding, &c.).

Yajnavalkya Smriti 3.57 “Three, according to the order of the caste, so also two, and one for a Brahmana, a Ksatriya and a Vaisya respectively (may be the wives). To a person born as a Sudra, a girl of her own caste is his wife.” Srisa Chandra Vasu

See commentary by Vijnanesvara on this verse for explanation which I have mentioned in this article.

Sankha Samhita 4.7 “Brahmana can marry three wives, a Kshatriya can take a couple of wives, while a Vais’ya or S’udra can marry a single wife. A Brahmana can marry a Brahmana, Kshartriya, or a Vais’ya girl.” Tr. M.N. Dutt

Vasistha Samhita 1.24. Three wives (are permitted) to a Brâhmana according to the order of the castes, two to a Kshatriya, one to a Vaisya and to a Sûdra.

Mahabharata 13.44.11-12 “A Brahmana can take three wives. A Kshatriya can take two wives. As regards the Vaisya, he should take a wife from only his own order. The children born of these wives should all be regarded as equal. Of the three wives of a Brahmana, she taken from his own order should be regarded as the foremost. Similarly, of the two wives permitted to the Kshatriya, she taken from his own order should be regarded as superior. Some say that persons belonging to the three higher orders may take, only for purposes of enjoyment (and not for those of virtue), wives from the lowest or the Sudra order. Others, however, forbid the practice.” Tr. K.M. Ganguli

Some allows a Brahmin to have four wives while others allow three. As I said in my article Caste System in Hinduism, There is unanimity among scholars that a Brahmin should first marry a woman from his own caste and then of succeeding castes. This applies for Kshatriya and Vaisya also. They can marry several women from their own castes also but laws concerning marriage with other castes is mentioned in those verses. As for those who allow a Brahmin to marry only three, they say it on the following basis,

Yajnavalkya Smriti 3.56 “Though it has been said that a twice born may take a wife from a Sudra family, yet that is not my opinion, because out of her, he is born himself.” Tr. Srisa Chandra Vasu

Similar thing is also said in Manu Smriti 3.14. A man belonging to low caste cannot marry girl belonging to preceding caste. But a Brahmin can marry a girl of any caste. Following two verses will clear the confusion,

Narada Smriti 12.4-6 When a Brahman, Kshatriya, Vaisya, or Sudra takes a wife, it is best for him to take her out of his own caste; and so is a member of her own caste (the most eligible) husband for a woman (of any caste). A Brahman may marry three wives of different caste, in the direct order of the castes; and so may a Sudra woman take a husband of any of the three castes above her own. For a Kshatriya, two wives differing (from him) in caste are permitted; for a Vaisya, a single wife differing (from him) in caste…

Munis to King

Markandeya Purana 113.31-34 “O king, A brahman who marries wives among all the castes, provided that he marries first a brahman woman, incurs no injury in his brahman-hood. Likewise a kshatriya who marries first a kshatriya’s daughter, incurs no harm if he marries wives from lower castes; and therefore, O king, these other wives fall not from their own righteousness. Thus a vaisya, who marries first a vaisya woman and afterwards a girl born from a sudra family, is not excluded from the vaisya family. The law is thus declared in order…”

Do mention this link when you copy any verse http://vedkabhed.com/index.php/2018/05/05/polygamy-in-hindu-dharma/

 

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Hinduism and Lust https://vedkabhed.com/index.php/2014/12/27/hinduism-and-lust/ Sat, 27 Dec 2014 10:28:55 +0000 http://vedkabhed.com/index.php/2014/12/27/hinduism-and-lust/ Written by Sulaiman Razvi Vulgarity in Vedas is already discussed in the article Obscenity in Vedas. In this article, I shall deal with vulgarities in other Hindu scriptures. Hindus’ favourite topic to discuss is sexuality. Hindu fanatics enjoy a lot mocking others religions with fake references and the only solution to this seems to be […]

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Written by Sulaiman Razvi

Vulgarity in Vedas is already discussed in the article Obscenity in Vedas. In this article, I shall deal with vulgarities in other Hindu scriptures. Hindus’ favourite topic to discuss is sexuality. Hindu fanatics enjoy a lot mocking others religions with fake references and the only solution to this seems to be showing some facts about their gods and sages from their own books. As I said in the article Obscenity in Vedas, I have no intention to mock Hindu religious personalities or hurt the sentiments of Hindus. Their vilification of other religions doesn’t seem to end and it looks like just a refutation to Hindu fanatics isn’t enough, Hinduism has to be decoded to show those fanatics what they follow. Hindu fanatics just by watching epic movies like Mahabharata and Ramayana on television start believing Hinduism to be the most decent religion and are under the impression that Hindu gods were the greatest being on earth. As far as my knowledge is concerned, Hindus started writing against Islam from the 19th century onwards, Muslim scholars at that time only refuted those Islamophobic books but they didn’t expose Hinduism, this was like encouragement to Hindus. Filth of every kind is found in Hinduism whether it is rape, bride/daughter selling, pedophilia, sodomy, homosexuality, molestation, prostitution, a pornographic book like Kamasutra, or obscene idols on temples in spite of all these Hindus have the audacity to point fingers at others. Can you imagine how Hindus would have made fun of other religions if they had even 10% of the filth found in Hinduism?

As a matter of fact, Hindu gods were no different from present Swamis and other Hindu priests who are caught in rape and murder cases. The shameless act of their gods is well preserved in their own scriptures. If a religion can be blamed for terrorism only because of its few followers, then why Hinduism shouldn’t be blamed for the rapists’ Swamis who are caught in large numbers? After all, Swamis are representatives of the Hindu religion, then why spare them? Rape and Murder have become like eligibility to become Swami. I was embarrassed to write this article because many verses are so obscene that they cannot be discussed openly. Nowadays Hindus are very actively insulting other religions on the internet, this compelled me to write this article.

Description of Women

Hindu texts’ description of Women is an insult to all women. It insults women in the following way,

Mahabharata 13.40 “Bhishma said, ‘It is even so as thou sayest, O thou of mighty arms. There is nothing untrue in all this that thou sayest, O thou of Kuru’s race, on the subject of women. In this connection I shall recite to thee the old history of how in days of yore the high-souled Vipula had succeeded in restraining women within the bounds laid down for them. I shall also tell thee, O king, how women were created by the Grandsire Brahman and the object for which they were created by Him. There is no creature more sinful, O son, than women. Woman is a blazing fire. She is the illusion, O king, that the Daitya Maya created. She is the sharp edge of the razor. She is poison. She is a snake. She is fire. She is, verily, all these united together. It has been heard by us that all persons of the human race are characterised by righteousness, and that they, in course of natural progress and improvement, attain to the status of deities. This circumstance alarmed the deities. They, therefore, O chastiser of foes, assembled together and repaired to the presence of the Grandsire. Informing Him of what was in their minds, they stood silent in his presence, with downcast eyes. The puissant Grand sire having ascertained what was in the hearts of the deities, created women, with the aid of an Atharvan rite. In a former creation, O son of Kunti, women were all virtuous. Those, however, that sprang from this creation by Brahman with the aid of an illusion became sinful. The grandsire bestowed upon them the desire of enjoyment, all kinds of carnal pleasure. Tempted by the desire of enjoyment, they began to pursue persons of the other sex. The puissant lord of the deities created Wrath as the companion of Lust. Persons of the male sex, yielding to the power of Lust and Wrath, sought the companionship of women. Women have no especial acts prescribed for them. Even this is the ordinance that was laid down. The Sruti declares that women are endued with senses the most powerful, that they have no scriptures to follow, and that they are living lies.” Tr. Kisari Mohan Ganguli

This passage from Mahabharata shows that in the beginning all men were righteous and due to their righteousness they were going to attain the status of Deity. But Hindu gods were afraid and wondered how to stop them and for this reason they created women. Although the creator of the universe Brahma himself lusted after his own daughter. This shows that women have no especial acts prescribed and are created only to make men fall from righteousness. The next passage is from Srimad Bhagavatam which is also known as Bhagvad Purana,

Srimad Bhagavatam 9.14.36-38 ”Urvasi said: My dear King, you are a man, a hero. Don’t be impatient and give up your life. Be sober and don’t allow the senses to overcome you like foxes. Don’t let the foxes eat you. In other words, you should not be controlled by your senses. Rather, you should know that the heart of a woman is like that of a fox. There is no use making friendship with women. Women as a class are merciless and cunning. They cannot tolerate even a slight offense. For their own pleasure they can do anything irreligious, and therefore they do not fear killing even a faithful husband or brother. Women are very easily seduced by men…” Tr. Swami Prabhupada

The description of women given by another Apsara to a Sage named Narada is also an insult, I won’t highlight those ugly words,

Shiva Purana, UmaSamhita 5.24.16-36 ”There is none more sinning and more sinful than women. Women are at the root of all sins…Women usually do not observe the limitations of conventional decency. If at all they stand by them with their husbands it is because no man makes advances to them or because they are afraid of their husbands…They carry on their dalliances with any man ugly or beautiful…Even women of noble families aspire for the life of lascivious women who in their prime of youth adorned with lovable ornaments and beautiful wearing garments move about frivolously…Women become desperate when they do not get men…women are not satiated with the number of men they cohabit with. O excellent sage, there is another secret of all women that immediately on seeing a man their vaginal passage begins to exude slimy secretions. On seeing a man fresh and clean from his bath with his body perfumed with sweet scents, the vaginal passage of women begins to exude like water dripping from a leather bag…on hearing her words Narada was satisfied in his mind. Considering it to be the truth.” Tr. Board of Scholars, Edited by Jagdish Lal Shastri

The entire chapter 24 of Shiva Purana is dedicated in insulting women. Had this been the personal views of Apsara there wouldn’t be an entire chapter for this and even Sage Narada considered it to be truth and was satisfied by her words. The founder of ISKCON Swami Prabhupada writes,

The heavenly pleasure for the conditioned soul is sexual pleasure, and this pleasure is tasted by the genitals. The woman is the object of sexual pleasure, and both the sense perception of sexual pleasure and the woman are controlled by the Prajapati, who is under the control of the Lord’s genitals…” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagavatam 2.10.26 [ http://vanisource.org/wiki/SB_2.10.26 ]

Mahabharata 5.39.67 ”The fruits of the Vedas are ceremonies performed before the (homa) fire; the fruits of an acquaintance with the scriptures are goodness of disposition and conduct. The fruits of women are the pleasures of intercourse and offspring.” Tr. K.M. Ganguli

I shall not indulge further in what Hindu scriptures say about women. An entire book can be written on this issue. As for now, these references will suffice. So in short women are like sly foxes, cunning, poisonous snakes, sex-maniac, bad luck, destitute of knowledge and intelligence, can’t inherit property… But are an object of lust and a child production factory. Read the article Women in Hinduism for more information.

 

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Rape

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Swami Balendu spills the beans. Says rape is nothing rare in Hindu scriptures and done by Gods themselves. Click here for his Facebook post.

Drag woman by hair, rape: RSS member’s advice on teaching Hinduism
https://www.firstpost.com/india/drag-woman-by-hair-rape-rss-members-advice-on-teaching-hinduism-1643011.html

Swami Prabhupada the founder of ISKCON writes,

”…In this regard, the word vikhyātam is very significant. A man is always famous for his aggression toward a beautiful woman, and such aggression is sometimes considered rape. Although rape is not legally allowed, it is a fact that a woman likes a man who is very expert at rape.” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagavatam 4.25.41 [ http://vanisource.org/wiki/SB_4.25.41 ]

Readers are requested to read the commentary on next verse also after going to the above given link. Swami Prabhupada also writes,

”Both man and woman desire one another; that is the basic principle of material existence. Women in general always keep themselves beautiful so that they can be attractive to their lusty husbands. When a lusty husband comes before his wife, the wife takes advantage of his aggressive activities and enjoys life. Generally when a woman is attacked by a man-whether her husband or some other man—she enjoys the attack, being too lusty…”A.C. Bhaktivedanta Swami Prabhu on Srimad Bhagavatam 4.26.26 [ http://vanisource.org/wiki/SB_4.26.26 ]

Is it really true that women enjoy being raped? And does she really like rapists? What made such a great scholar like Swami Prabhupada utter this? Well, actually almost every Hindu god raped women, Below are some references. Almost every rapist Hindu scholar claims to be an incarnation of Krishna,

Asaram pretended to be Krishna to sleep with innocent women.
https://daily.bhaskar.com/news/JM-revealed-asaram-pretended-to-be-lord-krishna-to-sleep-with-innocent-women-4399160-PHO.html

Swami om justifies lap dance with a bikini model, compares himself with Krishna.
https://timesofindia.indiatimes.com/tv/news/hindi/swami-om-justifies-his-lap-dance-video-with-a-model-in-bikini-compares-himself-with-lord-krishna/articleshow/58592800.cms

Baba Virendra Dev Dixit wanted to bed 16100 women, many girls were rescued from his Ashram.
https://aajtak.intoday.in/crime/story/adhyatmik-vishwa-vidyalaya-ashram-rohini-virendra-dev-dixit-rape-case-1-972708.html

 

VISHNU

Vishnu is said to have raped Tulsi/Vrinda by assuming the guise of her husband. What can be more disgusting than a god raping a chaste lady? And much worse is the celebration of this rape as a festival, yes you read it right. Hindus proudly celebrate the rape of Vrinda by Vishnu as a festival called Tulsi Vivah.

Shiva Purana, Rudra Samhita 2, Yudha Khanda 5, Ch 23.38-45 ”On seeing her husband, Vrnda too was delighted. She forgot her sorrow. She considered everything a dream. Delighted in the heart and with all the dormant passions kindled up, she sported with him for many days in the middle of that forest. Once at the end of the sexual intercourse she realised that it was Visnu. Vrnda rebuked him angrily and spoke thus. Vrnda said:—Fie on this misdeed of Visnu in outraging the modesty of another man’s wife. I have now realised you as the wielder of illusion, appearing in the guise of an ascetic. Sanatkumara said:—O Vyasa, saying thus in great anger she showed her brilliant powers as a staunch chaste lady by cursing Visnu. “O base foe of the Daityas, defiler of other people’s virtue, O wicked one, take this curse from me, greater in force than all persons. The two persons whom you made to appear in front of me shall become Raksasas and abduct your wife. You will be distressed on account of separation from your wife roaming about with Sesa ‘lord of snakes’ who posed as your disciple here. You will seek the help of monkeys in the forest.” Tr. Board of Scholars, Edited by Jagdish Lal Shastri

This story is also supported by Skanda Purana II.iv.21-10-24, Shiva Purana, Rudra Samhita 2, Yudha Khanda 5, Ch 41 verses 1-35, Brahma Vaivarta Purana, Prakriti Khanda 21.18-31 and also mentioned in Devi Bhagavatam 9.24.14-22 with a slight variation, readers can check Devi Bhagavatam verses which are available online at Sacred-texts.com. I will avoid posting the same story from different scriptures as I don’t want to flood this article with several passages. The variation of this story is in only in names, the name of Tulasi also appears as Vrinda and her husband Shankachuda’s name is replaced by Jalandhar.

This poor lady named Vrinda/Tulasi was a devotee of Vishnu, it must have been so disheartening for her to be raped by the man whom she worshipped so devotedly every day. As per Shiva Purana, Rudra Samhita section 5, Ch 41.3-5 Vishnu assumed the form of her husband and raped her on the behest of Shiva. It was Shiva who ordered such a heinous act. This was done with an intention to kill her husband on the battlefield, it is said that her husband Shankachuda/Jalandhar couldn’t be killed unless the chastity of his wife is outraged. Shiva is part of Trimurti and is considered the Destroyer but Shiva the so-called Destroyer couldn’t destroy Jalandhar/Shankachuda so he commanded Vishnu to go and rape Vrinda/Tulsi. She cursed Vishnu to become a rock and that in his next incarnation (as Rama) his wife (Sita) will be kidnapped by a demon and he will have to seek the help of monkeys (Hanuman/VanarSena). As per this story, Ravana made no mistake by kidnapping Sita the wife of Rama, as this was already destined to happen. And was a result of Ram’s past deeds (rape of Vrinda/Tulasi).

 

INDRA

Indra was quite popular among gods and sages for ravishing others’ wives and had done this to Ahalya by assuming the form of her husband Sage Gautama,

Skanda Purana V.iii.136.2-16 ”There was a Brahmana named Gautama who was like another Brahma. He was endowed with truthfulness and piety. He was engrossed in the Vanaprastha stage of life. His blessed wife named Ahalya was very famous in all the three worlds as a woman endowed with beauty and prime of youth. Satakratu [Indra], the king of Devas, was infatuated by the exceptional beauty of Ahalya. The Slayer of Bala, therefore, tempted her. ”O beautiful lady of uncensured features, resort to me, the king of Devas, Sport about with me. You shall be one honoured in all the three worlds. What will you do with this Brahmana who has become lean and emaciated due to his over-zealousness for purity and conventional rites and austerities and Vedic studies! O lady of beautiful eyes, you must be rather undergoing sufferings now.”…Getting an opportunity, he assumed the excellent guise of the sage and carnally delighted Ahalya who believed (that he was Gautama) in the inner apartment. Within a moment thereafter, O descendant of Bharata, the excellent sage hurriedly entered the apartment. On seeing Gautama come Purandara became terrified and he went out. Seeing him he thought (knew) that it was Sakra. So Gautama became highly enraged and he cursed Devendra: ”Since you could not control your senses, be one with a thousand vaginal apertures.” On being cursed thus, Devendra was instantly covered with a thousand vaginal apertures.” Tr. Ganesh Vasudeo Tagare

This story is also mentioned in Brahma Purana, Gautami-Mahatmya Part IV.16.39-44 and Brahma Vaivarta Purana, Krishna Janma Khanda chapter 61. When Indra saw sage Gautama going out with his disciples, he took it as an opportunity and raped Ahalya by assuming Gautama’s form and Ahalya wasn’t aware of this, As per Brahma Purana Gautami-Mahatmya part IV.16.51 she asked Indra ‘who are you’ and she suddenly got up from the bed. When Gautama caught Indra’s licentious act he cursed Indra as well as his wife Ahalya. The curse on Indra by Gautama is quite funny. As a result of the curse, Indra lost his testicles and penis and also had one thousand marks of vagina all over his body,

Brahma Purana, Gautami-Mahatmya 16.59 Gautama said:- ”Sin has been committed by you due to your passion for the vagina. Hence become a person with a thousand vaginas in your body”. Tr. Board of Scholars, Edited by J.L. Shastri

Mahabharata 12.343.19-57 ”In consequence of his licentious assault on Ahalya, Indra was cursed by Gautama, her husband, through which Indra got a green beard on his face. Through that curse of Kausika Indra lost, also, his own testicles, which loss was afterwards (through the kindness of the other deities) made up by the substitution of the testicles of a ram.” Tr. K.M. Ganguli

This is also mentioned in,

Brahmanda Purana 1.2.27.23 ”Formerly, the penis of Indra along with his scrotum, O sage conversant with virtue, was made to fall down on the earth by the infuriated sage Gautama.” Tr. Ganesh Vasudeo Tagare

Swami Prabhupada wrote,

”…Once he [Indra] raped the wife of Gautama Muni by using his disappearing art, and similarly by becoming invisible he stole the horse of Maharaja Prthu….” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagawatam 4.24.5 [ http://vanisource.org/wiki/SB_4.24.5 ]

Indra somehow got the scrotum of a ram fixed in his body, and the marks of thousand vaginas were later turned into thousand visions.

Brahma Vaivarta Purana mentioned the rape of Rambha by Indra. Rambha was the daughter of Sucandara and wife of King Janamejaya. King Janamejaya had planned to perform Ashvamedha Yajna but Indra stole the sacrificial horse, Indra raped queen Rambha in the stable after which she committed suicide due to the assault by Vedic Devta Indra. Indra wasn’t remorseful but he feared consequences by king Janamejaya and fled to Indralok. This seems to be another version of the story mentioned in Harivamsa Purana Bhavishya Parva 3.5.11-13 which I discussed in Ashvamedha Yajna article.

 

Brahma Vaivarta Purana, Krishna Janma Khanda, chapter 14, verses 45-51 “…now I am going to narrate the story of Rambha to you, Rambha was born in the land of Bharata as daughter of Sucandara…the king Sucandra gave away his daughter in marriage to Janamejaya along with several riches…The king enjoyed her company at several places. Once the king started and Asvamedha sacrifice. At that point of time Indra stole away the sacrificial horse and concealed himself in the royal palaces. Thinking that the Sacrificial horse would be quite beautiful she went to the stable alone playfully. On reaching the horse, Indra appeared on the scene and forcibly enjoyed her company. He had sex with her in spite of her objecting to it. After the performance, Indra was fainted and he lost the senses about the day or night. The beautiful ladies coming in touch with Indra ended her life and Indra getting terrified from the king went back to the heaven.” Tr. Shanti Lal Nagar, edited by Acharya Ramesh Chaturvedi

 

SHIVA

Bhagavad Purana states that Shiva tried to force himself on a naked woman,

Srimad Bhagavatam 8.12.26-30 ”The beautiful woman was already naked, and when She saw Lord Siva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place. His senses being agitated, Lord Siva, victimized by lusty desires, began to follow Her, just as a lusty elephant follows a she-elephant. After following Her with great speed, Lord Siva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms. Being embraced by Lord Siva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yogamaya presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Siva’s arms and ran away.” Tr. Swami Prabhupada

This is sexual harassment and if a man does this in the present age he would surely be put behind the bars for an attempt to rape. The above verses are explained briefly in the LGBT section. This is Shiva’s rape of Vishnu (Mohini).

SOMA

Soma is said to have raped Brihaspati’s wife Tara,

Srimad Bhagavatam 9.14.4 ”After conquering the three worlds [the upper, middle and lower planetary systems], Soma, the moon-god, performed a great sacrifice known as the Rājasūya-yajña. Because he was very much puffed up, he forcibly kidnapped Bṛhaspati’s wife, whose name was Tara”. Tr. Swami Prabhupada

Brahma Vaivarta Purana, Krishna Janma Khanda 80.9-19 ”[Tara to Soma]…And if you commit rape with me, you will surely be guilty of woman slaughter. But when the Moon, without minding her words was about to commit rape with her, the dispassionate chaste woman cursed him thus…In spite of the curse however, the Moon, held her and associated with her. Afterwards, holding the sorrowful, weeping wife of the Guru in his lap, he left that place.” Tr. Rajendra Nath Sen

It is also mentioned in Brahmanda Purana 2.3.72.29. Brihaspati is considered the Guru of all Gods. Soma without thinking about violating the bed of the guru raped the preceptor’s wife. But Brihaspati was not an angel, he too had raped a woman.

BRIHASPATI

Brihaspati the Guru of all Gods raped his own pregnant sister-in-law named Mamata. A man with what kind of heart would do that?

Matsya Purana 49.17-28 ”Suta said:- Brihaspati, whilst staying on Earth, one day saw the wife of his brother, Usija, who was big with child, and addressed her thus:- ”Dress thyself well and let us enjoy.” She, being thus addressed, replied to Brihaspati thus:- ”The embryo in my womb is mature and is already reciting the Vedas. Thy seed will also not be fruitless and thy proposal is sinful.” Hearing which, Brihaspati said:- ”I need not to be taught morality by thee, O sweet one.” After saying that, he carried out his desire by force…” Tr. Taluqdar of Oudh, Edited by B.D. Basu

This rape is also mentioned in Vayu Purana Part 2, 37.140 and  Mahabharata Adi Parva 1.104 but the translator K.M. Ganguli has translated those particular lines of Mahabharata into Latin language. This story of Mamata’s rape is also mentioned in Srimad Bhagavatam,

Srimad Bhagavatam 9.20.36 ”When the demigod named Bṛhaspati was attracted by his brother’s wife, Mamata, who at that time was pregnant, he desired to have sexual relations with her. The son within her womb forbade this, but Bṛhaspati cursed him and forcibly discharged semen into the womb of Mamata.” Tr. Swami Prabhupada

The rape of Mamata is also mentioned in Brahmanda Purana 2.3.74.37-42. It was like a battle of rape going on between Hindu gods like Soma, Indra, and Brihaspati. All of them raped women which is also mentioned in Purana in one single passage,

Srimad Devi Bhagavatam 4.15.59-64 ”Look! The Moon stole away per force knowingly the wife of Brihaspati; Indra, knowing what is religion stole away the wife of Gautama; Brihaspati enjoyed forcibly the wife of his younger; and also he outraged his elder brother’s wife in her pregnant state and cursed the boy in the womb…” Tr. Swami Vijnananda

VARUNA

Varuna is the god of water. He is praised in several hymns of the Vedas. A story mentioned in the Mahabharata tells us Varuna’s rape of Bhadra another wife of Utathya,

Mahabharata 13.154.10-17 ”…’Hear now, O king, the story of Utathya who was born in the race of Angiras. The daughter of Soma, named Bhadra, came to be regarded as unrivalled in beauty. Her sire Soma regarded Utathya to be the fittest of husbands for her…the handsome Varuna had, from a long time before, coveted the girl. Coming to the woods where Utathya dwelt, Varuna stole away the girl when she had plunged into the Yamuna for a bath. Abducting her thus, the Lord of the waters took her to his own abode…There, within that palace, the Lord of waters; O king, sported with the damsel. A little while after, the fact of the ravishment of his wife was reported to Utathya…” Tr. K.M. Ganguli

SURYA

Surya is the Sun-God and several hymns of Vedas are dedicated to him. He raped the virgin Kunti. Kunti was just examining her mystic power and the sun god appeared before her and was smitten with passion after seeing young and beautiful Kunti and then raped her.

Devi Bhagavatam 2.6.13-35 ”…Surya Deva said :– “O Kunti! What for you called me, by virtue of the Mantra? Calling me, why do you not worship me, standing before you? O beautiful blue one! Seeing you, I have become passionate; so come to me. By means of the mantra, you have made me your subservient so take me for intercourse.” Hearing this, Kunti said:– “O Witness of all! O knower of Dharma! You know that I am a virgin girl. O Suvrata! I bow down to you; I am a family daughter; so do not speak ill to me.” Surya then said :– “If I go away in vain, I will be an object of great shame, and, no doubt, will be laughed amongst the gods; So, O Kunti! If you do not satisfy me, I will immediately curse you and the Brahmin who has given you this mantra. O Beautiful one! If you satisfy me, your virginity will remain; no body will come to know and there will be born a son to you, exactly like me.” Thus saying Surya Deva enjoyed the bashful Kunti, with her mind attracted towards him; He granted her the desired boons and went away. The beautiful Kunti became pregnant and began to remain in a house, under great secrecy. Only the dear nurse knew that; her mother or any other person was quite unaware of the fact. In time, a very beautiful son like the second Sun and Kartikeya, decked with a lovely Kavacha coat of mail and two ear-rings, was born there.” Tr. Swami Vijnananda

Their conversation is mentioned in detail in Srimad Bhagavatam,

Srimad Bhagavatam 9.24.33-36 As soon as Kunti called for the demigod of the sun, he immediately appeared before her, and she was very much surprised. She told the sun-god, “I was simply examining the effectiveness of this mystic power. I am sorry I have called you unnecessarily. Please return and excuse me.” The sun-god said: O beautiful Pritha, your meeting with the demigods cannot be fruitless. Therefore, let me place my seed in your womb so that you may bear a son. I shall arrange to keep your virginity intact, since you are still an unmarried girl. After saying this, the sun-god discharged his semen into the womb of Pritha and then returned to the celestial kingdom. Immediately thereafter, from Kunti a child was born, who was like a second sun-god. Because Kunti feared people’s criticisms, with great difficulty she had to give up her affection for her child. Unwillingly, she packed the child in a basket and let it float down the waters of the river. O Maharaja Parikshit, your great-grandfather the pious and chivalrous King Pandu later married Kunti.” Tr. Swami Prabhupada

This son was later known as Karna. Kunti somehow tried to resist the rape by warning him not to do this, by telling him that she is from a good family, that she was only examining her powers, she is a virgin but all in vain. When Surya thought his sweet words are not going to seduce Kunti he threatened to curse her as a last resort. Poor Kunti had no choice but to get raped by the sun god. Surya devoid of any morality didn’t even care about rape and adultery, He just wanted to relieve his desire forcefully and went away but the poor Kunti had to pay the price for this act. As Kunti was not ready for all these things, she had to abandon her illegitimate child to avoid a bad name for her family and embarrassment. Kunti later married King Pandu. And after her marriage, the Sun god again had sex with Kunti but this time it was consensual sex which is explained in the Niyoga Section. The series of rape by the sun god doesn’t end her, He is said to have raped his own wife. He assumed another form and approached her. She tried to resist the rape but the Sun god successfully carried out his act. This is explained in the Oral Sex Section.

ASHWINKUMARA

Ashvinkumara was the son of the Sun God. He is said to have raped a Brahmin lady and impregnated her.

Brahma Vaivarta Purana, Brahma Kanda, 10.125-134 Saunaka was astonished at the words of Sauti and said, ‘Sir, what irony of fate led Aswinkumara, the offspring of the sun, to copulate with a Brahmin woman? Kindly narrate this incident and gratify my curiosity” Santi, the best of saints replied, ”O best of Munis, impossible are the ways of Providence . Once upon a time, this tranquil, strong offspring of the sun was enamoured of a Brahmin woman while she was going out on pilgrimage. Though he was dissuaded by her again and again he forcibly took her to a grove, ravished and impregnated her. The lady, bewildered with shame and fear caused her own miscarriage…” Tr. Rajendra Nath Sen

Like father like son. Modern-day examples of Surya and Ashvinkumara are Asaram and his son Sai Narayana who are both convicted of raping women. Had these father-son duo (Asaram-Narayan) existed in the Vedic period they would have been worshiped by the people.

BRAHMA

Brahma the creator is said to have raped his own daughter Saraswati. It is explained in detail in the article Brahma’s incestuous relationship with his daughter Saraswati.

RAPE AND ABDUCTION ARE LEGITIMIZED

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The Hindu scripture lists several forms of marriage, one of them is known as Rakshasa marriage. Rape and abduction of females are legitimized under this form of marriage. Maharshi Manu explains Rakshasa marriage in the following way,

Manu Smriti 3.33 The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.

Swami Prabhupada writes,

”…There are other kinds of marriage, such as gāndharva marriage and marriage by love, which are also accepted as marriage. Even if one is forcibly kidnapped and later on accepted as a wife, that is also accepted…” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagawatam 3.22.15 [ http://vanisource.org/wiki/SB_3.22.15 ]

This form of marriage is permitted for the Kshatriya caste,

Manu 3.24 “The four forms (of Marriage) the seers have ordained as proper for Brahmanas; only the Rakshasa form as proper for Kshatriyas, and the A’sura form as proper for Vais’yas and S’udras.” Tr. M.N. Dutt

It is also mentioned in Mahabharata,

Mahabharata 1.73.8-11 ”…There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas…” Tr. K.M. Ganguli

Brihadarayaka Upanishad also promotes rape,

Brihadaranyaka Upanishad 6.4.7 ”If she does not willingly yield her body to him, he should buy her with presents. If she is still unyielding, he should strike her with a stick or with his hand and overcome her, repeating the following mantra: “With power and glory I take away your glory.” Thus she becomes discredited.” Tr. Swami Nikhilananda

As far as enjoying numerous women is concerned, the Brahmins exclusively enjoy this right through Niyoga. Which we have already read in the article Obscenity in Vedas.

Hinduism blames the victim in the case of rape, it says that by getting raped the woman incurs sin. Women have always been made to suffer in case of rape. When Ahalya was raped by Vedic god Indra, Ahalya’s husband Gautama Rishi didn’t accept Ahalya rather he cursed her. Sita too had to burn herself in Agni Pariksha because she was suspected of committing infidelity with Ravana who had abducted her. Parashar Smriti states a ritual by which a rape victim can “regain her purity.”

Parasara Smriti 10.25-26 “A woman forcibly ravished by a man, in captivity, as well as she, who accommodates a man on account of being physically over-powered, or out of a sense of danger to her life, should regain her purity by practising a Santapanam penance. This is what has been enjoined by Parasara. A woman, who having been once ravished by another man, turns back with repugnance from the path of inequity, should expiate her sin by practising a Prajapatya penance, whereby she would be pure after her next monthly period.” Tr. Manmatha Nath Dutt

A case was also reported ‘We Were Told to Throw Feast to Purify Her’: Rape Victim’s Father living in Madhya Pradesh’s Rajgarh

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Virgins in Heaven

For people in heaven, Ishwar has arranged hundreds and thousands of Apsaras or ‘Harlot’ as per the term used by Hindus on this issue. Hindu fanatics try to make a mockery of Muslims on this issue but have they ever read what their scripture says about it? Ironically for them having wives in heaven is a lusty concept but they are okay with worshipping Krishna who had 16108 wives and numerous concubines. Hinduism states that those who die on the battlefield, those who do service to cows, and those who perform certain rituals will enjoy Apsaras in Svarga.

Parashara Smriti 3.28-29 Celestial damsels seize for themselves, and take delight with the hero, whose body is wounded or cut by arrows, clubs, or maces. Thousands of celestial damsels, rush forward in a hurry towards a hero killed in battle, each proclaiming, ‘He is my lord, he is mine’.

Parashara Smriti 3.31 If victorious, wealth is won; if death results, beautiful women fall to his share; since this corporeal frame is liable to perish in an instant’s time, why should we be shy of meeting death on a field of battle?

Mahabharata 12.98.46-51 ”Foremost of Apsaras, numbering by thousands, go out with great speed (for receiving the spirit of the slain hero) coveting him for their lord.” Tr. K.M. Ganguli

Hindu fanatics should somehow make sure that their wives don’t immolate themselves in their funeral pyre. Because if the wife immolates with her husband then he can’t enjoy Virgins in heaven,

Srimad Devi Bhagavatam 3.15.10-13 ”Some warriors on being slain in the battle instantly arose in a celestial car to the heavens and was seen addressing the celestial nymph, who came already within his embrace, thus “O one of beautiful thighs. Behold! how my beautiful body is lying on the earth below!” Another warrrior thus slain got up in the heavens on a celestial car, came in possession of a celestial nymph and when he was sitting with her in the car, his former wife in the earth made herself a sati and burnt herself up in the funeral pyre, thus got a celestial body, came up to the heavens; and that chaste virtuous woman drew away perforce her own husband away from that celestial nymph. Two warriors, went up, slew each other and lay down dead at the same time. They went up in the heavens at the same time and there began quarrel with each other and fight with their weapons for one and the same celestial nymph. Some hero got in the heavens a nymph more lovely and beautiful than himself and he thus became very much attached and devoted her. He began to describe his own heroic qualities and also to copy dotedly the qualities of his lover so that she might remain faithfully attached to him.” Tr. Swami Vijnananda

His fellow warriors enjoyed the virgins but this poor guy couldn’t because his wife immolated herself in his pyre. And took him away forcibly from the celestial nymph (Apsara).

Mahabharata 13.79.27 ”That man who habitually makes gifts of kine comes to be regarded as the foremost of his species. When thus proceeding to Heaven, he is received by a thousand celestial damsels of beautiful hips and adorned with handsome robes and ornaments. These girls wait upon him there and minister to his delight. He sleeps there in peace and is awakened by the musical laughter of those gazelle-eyed damsels, the sweet notes of their Vinas, the soft strains of their Vallakis, and the melodious tinkle of their Nupuras. ” Tr. K.M. Ganguli

Mahabharata 3.42.23 ”…It is through thy grace, O mountain, that Brahmanas and Kshatriyas and Vaisyas attain heaven, and their anxieties gone, sport with the celestials…” ” Tr. K.M. Ganguli

Mahabharata 13.106.53-55 ”’…That man who, unafflicted by disease and free from every malady, observes a fast, verily acquires, at every step the merits that attach to Sacrifices. Such a man ascends to Heaven on a car drawn by swans. Endued with puissance, he enjoys every kind of happiness in heaven for a hundred years. A hundred Apsaras of the most beautiful features wait upon and sport with him…” Tr. K.M. Ganguli

Padma Purana VII.9.99b-104 ”I shall tell you about the abode of him whose dead body is seen on the sandy bank of Ganga heated by the rays of the sun: with his entire body smeared with divine fragrant substances and sandal he always sports with divine damsels in heaven.” Tr. N.A. Deshpande

Shiva Purana, Vidyeshwara Samhita 1, 24.66-70 ”He who wears Tripundra raises a thousand predecessors and a thousand successors in his family. In this life he will enjoy all wordly pleasures… He will assume then a divine auspicious body endowed with eight accomplishments. He will travel by a divine aerial chariot attended by celestial gods… finally reach Brahma’s region where he will sport with a hundred virgins.” Tr. Board of Scholars, Edited by Jagdish Lal Shastri

Skanda Purana V.iii.198.115-117 ”The man who has become pure (by taking bath) and who has observed fast shall keep awake in the night on the fourteenth lunar day in the dark half. He shall then worship Siva. Dispelling the delusion caused by sins, he goes to Rudraloka. He will acquire the form of Rudra with three eyes and four arms. He will sport about with celestial girls as long as the moon, sun and stars shine.” Tr. Ganesh Vasudeo Tagare

Skanda Purana VI.232.26 “If any one always makes arrangement for dance and music programmes in the abode (shrine) of Visnu, the celestial damsels will dance before him when he goes to heaven.” Tr. G.V. Tagare

Brahma Purana 65.4-5 ”Brahma said:- O sages, listen all of you, even as I speak about that highest region which is wished for by the devotees. It is blessed, holy land and destructive of the world. It is most excellent of all the worlds. it is named (Visnu-loka) after the name of Visnu. It is a sacred abode full of mysteries. It is honoured and worshipped by the three worlds.[18-29] In that city of Visnu, worshipped by all, people walk about in divine aerial chariots…They are adorned by the celestial maidensThe people sport about with the various young women of Gandharvas and the group of celestial clans. The young women look very splendid with their faces as charming as the moon. Their breasts are plump and lifted up. Their waists are beautiful and elegant. Some are dark in complexion and some fair. Their gait is like that of elephants in their rut…As long as the heaven stands alongwith the moon and stars, they dally with the celestial nymphs. They resemble heated gold. They are devoid of old age and death.” Tr. Board of Scholars, Edited by J.L. Shastri

Brahma Purana 59.3-8 ”O brahmins, by taking the holy dip perfectly in the ocean thus, in that excellent holy centre, by duly worshipping Narayana…He goes to the world of Visnu on an aerial chariot with the lustre and colour of the sun…For the period of a hundred Manvantaras or more he will enjoy excellent pleasures and carry on dalliance with the celestial damsels. He will be devoid of old age and death.” Tr. Board of Scholars, Edited by J.L. Shastri

Devi Bhagavatam 4.6.56-58 ”The Apsaras said :– Of the five senses; sound, etc., the pleasures attained through the sensation of touch are excellent, and are reckoned as the source of Bliss; no other pleasures stand equal to it…If you like to go to Heaven, be pleased to know that there is no Superior Heaven to Gandhamadan (the mountain like intoxicating happiness of the senses). Dost thou enjoy the highest bliss, the pleasant sexual intercourse with us, the heavenly damsels in this very beautiful and lovely place.” Tr. Swami Vijnananda

Skanda Purana III.i.1.77 ”If one takes the holy bath for the sake of sexual pleasure with celestial damsels in heaven, he attains the same.” Tr. G.V. Tagare

Agni Purana 292.10-17 ”…The Man who joins the cows in their dance of wild ecstasy, is sure to enjoy the fruits of heaven in the company of celestial dancing girls…” Tr. Manmath Nath Dutt

Matsya Purana 78.10 ”He also goes to the all the seven lokas, in each kalpa, where he enjoys in the company of the nymphs and get bliss…” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Matsya Purana 107.4-5 ”One who resides on the banks of the Ganges, with or without any object in view, and dies there, goes to heaven and remains far away out of the sight of hell. Such a man sits in a vimana, adorned by decent birds, like swans and flamingoes, where celestial nymphs sing lovely songs. Thus he enjoys long life in heaven.” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Brahma Vaivarta Purana, Krishna Janma Khanda 59.77-103 ”…Virtuous men, after having performed sacred deeds in India, go to heaven and there attended by celestial damsels enjoy celestial bliss for a long time…Fair one, this Heaven is not a field of action; it is a place of enjoyment. And of all enjoyments, association with an excellent woman is the best…” Tr. Rajendra Nath Sen, Edited by B.D. Basu

Varaha Purana 149.24-25 “In Dvaraka which gives delight to the Vaisnavas, there is the great place called Pancasara which is a little within the shore. He who bathes there foregoing siz meals, delights himself with the Apsarases in heaven.” Tr. Venkitasubramonia Iyer, J.L. Shastri

Vamana Purana 9.52 “One this occasion the musical instruments of gods and demons began to play, groups of saints and Siddhas stationed in the sky began to witness the brave warriors who were killed in the open battle, fighting each other and whom the best of the Apsarases were conveying to heaven.” Tr. Anand Swarup Gupta

Narada Purana, Uttarabhaga 63.153b-156a “Willingly or unwillingly he who dies in Ganga, attains the abode of Sakra. He never goes to hell. He rides in an aerial chariot to which swans and Sarasa birds are yoked. He sleeps in the midst of Apsaras and is wakened by them…” Tr. G.V. Tagare

Shiva Purana, Umasamhita 7.45-46 “Yama tells them -‘You are noble souls duly blessed, since you have performed what is ordained in the Vedas. Good deeds that are conducive to divine happiness have been performed by you. Ascend the celestial aerial chariot and go to heaven to enjoy the pleasures in the company of celestial damsels and fulfil your cherished desires.” Tr. J.L. Shastri

Swami Prabhupada wrote

“People in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the karma-kāṇḍa portions of the Vedas. They do not want anything more than sense gratificatory proposals for enjoying life in heaven, where wine and women are available and material opulence is very common…They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called nandana-kānana in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of somarasa wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to material, temporary happiness, as lords of the material world.” Swami Prabhupada on Gita 2.42-43
vanisource.org/wiki/BG_2.42-43_(1972)

Who are the Apsaras (Nymphs/Heavenly Virgins)?

Srimad Devi Bhagavatam 9.1.96-143 ”…those that are sprung from Tamo Guna are recognised as worst and belonging to the unknown families. They are very scurrilous, cheats, ruining their families, fond of their own free ways, quarrelsome and no seconds are found equal to them. Such women become prostitutes in this world and Apsaras in the Heavens…” Tr. Swami Vijnananda

In other words, Ishwar provides the Dvijas (Brahmins, Kshatriyas, Vaisyas) with numerous prostitutes in heaven. Especially for those who are slain on the battlefield. After reading these verses will Hindu fanatics post these verses on their social media accounts?

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Gods and Rishis Lusting after Women

Gods and Rishis lusted after women. They were aroused by seeing young girls even in their old stricken age. How can I forget to mention Indra in this list after all he frequently lusted after others’ wives, I am not saying this but a Sage himself had said it,

INDRA

Mahabharata 13.40.13-18 ”…The Creator himself is incapable of restraining them within the limits that are proper: what need then be said of men? This, O chief of men, I heard in former days, viz., how Vipula had succeeded in protecting his preceptor’s spouse in ancient times. There was in days of yore a highly blessed Rishi of the name of Devasarman of great celebrity. He had a wife, Ruchi by name, who was unequalled on earth for beauty. Her loveliness intoxicated every beholder among the deities and Gandharvas and Danavas. The chastiser of Paka, viz., Indra, the slayer of Vritra, O monarch, was in particular enamoured of her and coveted her person. The great ascetic Devasarman was fully cognisant of the disposition of women. He, therefore, to the best of his power and energy, protected her (from every kind of evil influence). The Rishi knew that Indra was restrained by no scruples in the matter of seeking the companionship of other people’s wives. It was for this reason that he used to protect his spouse, putting forth all his power…” Tr. K.M. Ganguli

So now I am free from all the allegations that I am using bad words against Indra, as the Rishi himself has described the truth about Indra.

Indra in old age had lusted after another lady named Sukala and tried to make sexual advances to her, but she in anger insulted him,

Padma Purana II.58.25-28a ”Sukala said:- Well being to you. I am protected by the magnanimous sons of my husband, and by companions; so I am not at all alone. From whom (then) do I have fear? I am protected by brave men everywhere. I do not have much time to talk. I am engaged in my duty towards him. O you very intelligent one, why do you not feel ashamed of dallying with me while your eyes are trickling (i.e. while you are old). Who are you that you have come here, and are not afraid even of death?” Tr. N.A. Deshpande

Indra addressed Ahalya the wife of Sage Gautama in the following way,

Brahma Vaivarta Purana, Krishna Janma Khanda 61.22-41 ”…What an indescribable asceticism the great devotee Gautama had practiced by virtue of which he luckily secured the possession of a very beautiful wife! By the worship of the eternal goddess of Nature, (Parvati) who is the emblem of the spell of Visnu and by the adoration of Kamala, he was undoubtedly secured a wife like Kamala having looks of a lotus, who is a woman of the first four classes (Padmini), of slender waist, huge buttocks, hard breast; of the colour of heated gold, of fine teeth and soft and pure complexion, the touch of whose body is agreeably warm in winter and delightfully cool in summer. Fair one, Cupid versed in sexual science or the lustful moon-god alone knows how to cohabit with a damsel like you. How can Gautama resourceful only in meditations know that? In sexual science I am a past-master, and on this score I am always eulogised by the above named clever individuals and by the celestial whores Urvasi etc. O nymph possessing an excellent face, I shall make Sachi your maid-servant…” Tr. Rajendra Nath Sen

VISHNU

Narada Purana, Uttarabhaga 28.35-37 “Visnu whom people meditate upon and truly remember, who is called Yogamurti (Embodiment of Yoga) and who is eternal, was enamoured of courtesans…” Tr. G.V. Tagare

SHIVA

Shiva shamelessly went to the pine forest and seduced the wives of sages, He went to the pine forest in Bhikshatana form, readers can Google the image of Bhikshatana which is fully nude with a snake tied around his waist,

Shiva Purana, Kotirudra Samhita 4.12.8-13 ”Once the leading Brahmin devotees of Siva engrossed in the meditation of Siva went into the forest for bringing sacrificial twigs. In the meantime Siva himself assuming a very hideous form came there in order to test their devotion. He was very brilliant but stark naked. He had smeared ashes all over his body as the sole ornament. Standing there and holding his penis he began to show all sorts of vicious tricks. It was with a mind to do something pleasing to the forest-dwellers that Siva, favourite of the devotees, came to the forest at his will. The wives of the sages were extremely frightened at this sight. The other women excited and surprised approached the lord. Some embraced him. Others held his hands. The women were engrossed in struggling with one another. ” Tr. Board of Scholars, Edited by J.L. Shastri

Skanda Purana V.iii.38.23-38 ”…One lady who was over proud of her beauty and youthful form forgot to breast-feed her son lying on her lap. On seeing Mahadeva, another lady became struck by the arrows of Kama. She pressed down her protruding breasts with her arms…” Tr. Ganesh Vasudeo Tagare

Previous verses of Shiva Purana tell us that Shiva went there to test them. As far as my opinion on this issue is concerned, Shiva actually wanted to enjoy sages’ wives on the pretext of the test, just like Krishna stole the clothes of Gopis to watch them naked and later gave a lame reason for this. In the Skanda Purana I.i.34.116-129, Parvati the wife of Shiva says that Shiva went to Daruvanam forest nude only to seduce women of sages on the pretext of begging alms, Parvati had denuded Shiva in front of gods and their servants after Shiva lost the bet in the game of dice,

Skanda Purana, Part 1, Mahesvarakhanda book 1, Kedarkhanda section 1, chapter 34, verses 11-129 “After saying thus, Parvati, the goddess, beloved of Sankara, became furious. She held Sankara by the hand. The lady of slender limbs took away the serpent Vasuki from his neck. Similarly she removed many other ornaments also. The infuriated lady hurriedly took away the ornaments of Sambhu. His crescent moon and his excellent elephant hide removed. The serpents Kambala and Asvatara tha thad been worn by Mahesa as ornaments were removed by the great goddess laughingly with tricky words. Even his loincloth was taken away laughingly with the utterance of tricky words. At that time the Ganas and the friends (of Parvati) felt embarrassed and ashamed. (The friends and others) turned their faces away. Bhrngi of great oenance, Candi, Munda, Mahaloman, Mahodara and many other Ganas became miserable. On seeing them in that plight, Mahesa became ashamed. Sankara who became angry spoke these words to Parvati: ‘All these sages are laughing satirically. Similarly Brahma, Visnu and these Devas, Indra and others all of them laughing (at me)…On being told thus by Sambhu, the Yogin, Parvati, the chaste lady of charming face, laughed and spoke these words: ‘What have you to do with a loincloth? You are a sage of sanctified soul. (Some time back) you wandered through Daruvana with the cardinal points alone for your garment (i.e. you were naked). Under the pretext of begging for alms, the wives of the sages were enchanted. While you were going, you were greatly adored by them. Your loincloth fell down (penis?) there…” Tr. G.V. Tagare

It is proved that the purpose of Shiva going to the pine forest in a nude state was only to enjoy sages’ wives. For the sake of the argument let’s accept that Shiva’s motive was really to test them. My question is, Is it befitting for a god to hold his erected penis in hand and appear fully naked before chaste women? Imagine someone doing this to your mother, sister, or daughter, you will start beating the guy and this is what the Rishis did, yes you read it right. Shiva was beaten up severely by the Rishis and even his penis was cut off,

Kurma Purana II.38.52 ”The sages said: A certain highly brilliant person has entered the holy Daruvana along with his wife, who was very beautiful in all her limbs. But he was naked. The lordly person fascinated our entire women and daughters, with his charming personality. While his beloved defiled our sons. We heaped various imprecations and curses on him but they were defied and set at nought. He was beaten soundly by us. His Linga was struck down.” Tr. G.V. Tagare

This story of Shiva being beaten up is supported by Brahmanda Purana,

Brahmanda Purana I.2.27.45 ”He [Shiva] was scolded and beaten. His Linga (?penis) was taken out. It is to alleviate his anger that we have sought refuge in you.” Tr. G.V. Tagare

For a brief explanation of this Linga story read the article What is Shivling? Shiva surely deserved to be beaten up for doing this vulgar act. But this wasn’t the full stop of his shameless act, he did this again and was again beaten up,

Skanda Purana V.i.26.71-72”After the Manvantara came to a close and Vaivasvata Manvantara arrived again, Mahesvara entered the sacrificial hall of Brahma with the same guise of and insance person with erected penis. [75-77b] Other asked him whether it was one of his Vratas and if so by whom was it demonstrated. They continued: ”There are women here. How is it that this has been committed by you…You are worthy of being killed by us today.” On being hit and hurt by the Brahmanas, thus, Sankara, the great holy Lord, smiled and told all those Brahmanas: ”Why do you hit me-a lunatic who has lost his senses? Tr. G.V. Tagare

What else can be said about such a person? I don’t have any words to describe such a shameless deed.

VISHWAKARMA

Vishwakarma was enamored of an Apsara named Ghirtachi who was going for pilgrimage. He invited her for having sex, but she refused. He even tried to rape her, but she resisted the rape just by warning him about the consequences.

Brahma Vaivarta Purana, Brahma Khanda, 10.24-31 Sauti answered, ‘O best of saints, once upon a time the celestial nymph Ghritachi, being extremely excited with passion put on a lovely dress and proceeded in the direction of Puskara for pilgrimage iin the mean time, Viswakarma cheefully arrived there from the solar region and suddenly observed the sportive damsel. As soon as he saw her, he was pierced with the darts of Cupid. Having lost all control over his will he demanded carnal intercourse from that nymph…” Tr. Rajendra Nath Sen

ASHWINS

Ashwins lusted after the wife of old Rishi Chyavana named Sukanya. They tried to seduce her but all in vain so at last, they gave her an offer that they will rejuvenate her old husband and in return, she will have to marry one of them. After consulting with her husband she agreed. So Ashwins told Chyavan to enter the water so he entered the water. Ashwins were playing tricks here and they too entered the water and when three of them (two Ashwin brothers and Chyavana) came out of the water all of them had the same appearance. Rishi Chyvana was rejuvenated. Ashwins made the same appearance in order to disflower Sukanya. This story of Rishi Chyavana been rejuvenated is also mentioned in Rig Veda, Nirukta, several Puranas, and Pancavimsa Brahmana.

Mahabharata 3.123.1-9 “Lomasa said, ‘Once on a time, O king, those celestials, namely the twin Aswins, happened to behold Sukanya, when she had (just) bathed, and when her person was bare. And seeing that one of excellent limbs, and like unto the daughter of the lord of celestials, the nose-born Aswins neared her, and addressed her, saying, ‘O thou of shapely thighs, whose daughter art thou? And what doest thou in this wood? O auspicious one, O thou of excellent grace, we desire to know this, do thou therefore tell us.’ Thereupon she replied bashfully unto those foremost of celestials. ‘Know me as Sarayati’s daughter, and Chyavana’s wife…O thou of luminous smiles? O divinely beautiful damsel, do thou, forsaking Chyavana accept one of us for husband. It behoveth thee not to spend thy youth fruitlessly…” Tr. K.M. Ganguli

SEVERAL GODS LUSTING AFTER URJA THE DAUGHTER OF MOON GOD

Brahma Purana 110.13-15 ”When the holy god Moon did not see his daughter Urja, he was upset. Where she may have gone? He thought to himself. The Soma came to know the facts. He knew that manes were after her, that they were sexually inclined to her and had accepted by the virtue of their penance. The moon was overcome with anger.” Tr. Board of Scholars, Edited by J.L. Shastri’

RISHIS

A sage named Chyavana was attracted to a Princess named Sukanya,

Mahabharata 3.122.1-11 “Lomasa said, ‘A son was born to the great saint Bhrigu, Chyavana by name…Now after the lapse of a long space of time, that ruler of earth, Saryati by name, for amusement visited this pleasant and excellent lake. With him were four thousand females, espoused by him, O son of Bharata’s race! there was also his only daughter endued with beautiful brows, named Sukanya. She surrounded by her maids, and decked out with jewels fit for the celestials, while walking about, approached the anthill where Bhrigu’s son was seated. And surrounded by her maids, she began to amuse herself there, viewing the beautiful scenery, and looking at the lofty trees of the wood. And she was handsome and in the prime of her youth; and she was amorous and bent on frolicking. And she began to break the twigs of the forest trees bearing blossoms. And Bhrigu’s son endued with intelligence beheld her wandering like lightning, without her maids, and wearing a single piece of cloth and decked with ornaments. And seeing her in the lone forest, that ascetic of exceeding effulgence was inspired with desire. And that regenerate Rishi possessing ascetic energy, who had a low voice, called the auspicious one,–but she heard him not.” Tr. K.M. Ganguli

This is also mentioned in Srimad Bhagavatam 9.3. The Princess named Sukanya accidentally harmed Rishi Chyavana who had assumed the form of an earth worm. He was going to curse her, but then the king who was the father of Sukanya urged Chyavana not to curse his daughter then Chyavana agreed on one condition that he should give his daughter to him in marriage as he was sexually aroused seeing her.

There is a story of another sage named Pippalada who was very old and had also threatened to curse the king if he doesn’t give his daughter to him, unlike Chyavana he wasn’t harmed at all by the Princess. He became lustful after seeing the beautiful daughter of the king even in his old stricken age,

Shiva Purana, Satarudra Samhita 3.25.2-14 ”Once while going to the river Pushpabhadra for his ablution, the great sage saw the beautiful youthful maiden Padma, a part of Siva herself. Desirious of getting her, the sage traversing the world and an expert in following the established conventions went to the abode of king Anaranya, her father…The sage repeated the request, saying ”Give me your daughter devoutly. Otherwise I will reduce everything to ashes along with you.”…Then the king was much frightened and he lamented again and again. He gave his daughter Padma, fully bedecked in ornaments to the old sage. After marrying her Padma, the daughter of the king and part of Siva, the sage Pippalada joyously took her to his hermitage… Then the excellent sage Pippalada, a part of Siva, became a young man by means of his divine sport and sported with that young lady. Ten noble sons, all of them great sons, were born to the sage.” Tr. Board of Scholars, Edited by J.L. Shastri

Another Sage named Suci was attracted to the wife of a Rakshasa,

Skanda Purana III.i.11.44-56 ”There was a sage named Suci in that forest. He was engaged in penance and meditation. He was devoted to the study of the Vedas. That lady of excellent complexion went to his hermitage. On seeing her the sage became afflicted with erotic passion and he lost all his steadiness and composure. Approaching the beautiful lady, the excellent sage spoke thus: Suci said:- O young lady, welcome to you. O lady of bright smiles, whose wife are you? What is the task for which you have come to this extremely dreadful forest? You are excessively tired. Stay within this hut of mine. On being told thus, that lady of beautiful buttocks replied to the sage: ”O sage, I am the wife of a Raksasa named Trivakra. I am Susila by name. I have come to this forest with a desire to gather some flowers. I have no son, O sage. My husband eagerly wishers for a son and hence I have been urged by him, ‘Propititate sage Suci and get a son from him.’ On being directed by my husband thus, I have approached you. Beget a son of me, O sage. Take pity on me.” On being told thus sage Suci spoke to her thus: O Susila, I am highly delighted now on seeing you. Fulfil the ocean of the wishes of mine. After saying thus the sage sported with her for three days. Then the delighted sage said to Susila of beautiful features: ”You will have in your womb a very powerful son named Kapalabharana.” Tr. G.V. Tagare

A sage Vedasiras ejaculated seeing an Apsara Suci, not to confuse this Suci as Sage Suci,

Skanda Purana IV.ii.59.19-21 “Formerly there was a sage of great penance named Vedasiras, born in the family of Bhrgu. It was as though he was another embodied form of the Vedas. While that sage was performing the penance, Suci, the most excellent one of the celestial damsels, endowed with beauty and well-shaped limbs came into his view. Merely at her sight the mind of the sage became extremely agitated. He had an emission of semen immediately. The excellent celestial damsel became frightened.” Tr. G.V. Tagare

The sage said that semen should not go waste hence she must swallow it. So she swallowed the semen and became pregnant with a baby girl and the sage named her Dhutapapa.

Leave aside those Rishis getting aroused on seeing beautiful girls, an old sage named Saubhari was aroused just by seeing the sexual intercourse of fishes,

Srimad Bhagavatam 9.6.39-43 ”Saubhari Ṛṣi was engaged in austerity, deep in the water of the river Yamuna, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Mandhata and begged for one of the King’s daughters. In response to this request, the King said, “O brahmaṇa, any of my daughters may accept any husband according to her personal selection.” Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogi. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings. Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.” Tr. Swami Prabhupada

When the Sages possessing mystic powers can do these things then why can’t a normal Brahmin do the same?

Brahma Purana 120.120-122. ”The Siddha roamed over the earth as he pleased. The excellent lady Urvasi went to Varanasi and took her bath in the waters of Matsyodari assuming her divine form. This foolish Brahman too had gone to the river Matsyodari. On seeing Urvasi bathing there he was overwhelmed by passionate love that agitated him too much.” Tr. Board of Scholars, Edited by J.L. Shastri

An old-aged Brahmin was so aroused that he ordered his sons to get a woman to satisfy him,

Padma Purana II.1.28-30 ”Having ordered the glorious one, devoted to this father, the brahmana (i.e. Sivasarman), thinking of the second son, called (him viz.) Vedasarman (and said to him): ”Go by my order; being stuperfied by passion of love (i.e. sex) I cannot stand without a woman (by my side).” He presented, by means of his magical power, a woman full of all charm (before Vedasarman). (He told him:0 ”O boy, determined for me, bring this woman to me.” Tr. N.A. Deshpande

A sage named Ruru also lusted after a youthful girl,

Devi Bhagavatam 2.8.24-49 ”…the chief Apsara Menaka held sexual intercourse with Visvavasu Gandharva on the banks of a river and became pregnant. She went out from that place to the hermitage of Sthulakes’a on the river bank and gave birth to a very beautiful daughter. Seeing this girl quite an orphan and very beautiful, the Muni Sthulakes’a began to rear up her and named her Pramadvara. This all-auspicious girl Pramadvara attained youth in due course when the Muni Ruru saw her and became smitten with passion.” Tr. Swami Vijnananda

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Bizarre Birth

The prime minister of India Narender Modi said that there must have been some plastic surgeon who fixed the head of an elephant to Ganesha and started the practice of plastic surgery. Well, there were many more ‘Scientific’ techniques used by Hindu gods and sages to procreate children. We only know about test-tube babies and surrogate babies, but there were many kinds of babies especially pot babies in ancient India.

Srimad Bhagavatam 3.20.23 ”Lord Brahmā then gave birth to the demons from his buttocks, and they were very fond of sex. Because they were too lustful, they approached him for copulation.” Tr. Swami Prabhupada

Forget buttocks, babies can be born from male organs too,

Shiva Purana, Rudra Samhita 2, Yudha Khanda 5, Ch 14.1”It is by repeating this mantra that Sukra came out of the belly of Siva through the penis, like the powerful semen.” Tr. Board of Scholars, Edited by J.L. Shastri

Brahmanda Purana I.2.8.25 Since the lord [Brahma] created the Asuras at night from his loins through the vital breaths, and as they were born during the night, they are invincible during the night.

Brahma Vaivarta Purana, Brahma Khanda 5.56-66 ”…Thereafter, from the private parts of Krisna, a mighty being of tawny colour with his companions came out and inasmuch as they emanated from his private parts they are known by the name of Guhyas, but the best and the mightiest of them is called Kuvera…” Tr. Rajendra Nath Sen

Drinking semen can also lead to pregnancy,

Mahabharata 1.3 ”…The Rishi thus addressed, answered Janamejaya, ‘O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid…” Tr. K.M. Ganguli

Varaha Purana 95.20-21 ”Finding the water fragrant (with it), Mahismati told her friends that she would drink it. She then drank the water containing the emission of the sage. As a result she conceived and in due time brought forth, a son named Mahisa, intelligent and valiant.” Tr. Venkitaasubramonia Iyer, edited by J.L. Shastri

Skanda Purana III.iii.19.64 The semen virile of the royal sage Yupaketu fell into water. It is said that a harlot drank that water together with the semen and became pregnant” Tr. G.V. Tagare

Skanda Purana V.iii.5.27-37 ”…O excellent king, Paramesthin Rudra sported about with Uma in the vast expanse of sea-like water. A splendid girl was born out of the sweat of Uma due to her delight. When Sarva’s chest pressed against the breasts of Uma, a great girl of lotus-like eyes issued forth from the sweat…” Tr. G.V. Tagare

Vishnu Purana 4.2.13-17 “Yuvanaswa had no son, at which he was deeply grieved. Whilst residing in the vicinage of the holy Munis, he inspired them with pity for his childless condition, and they instituted a religious rite to procure him progeny. One night during its performance the sages having placed a vessel of consecrated water upon the altar had retired to repose. It was past midnight, when the king awoke, exceedingly thirsty; and unwilling to disturb any of the holy inmates of the dwelling, he looked about for something to drink. In his search he came to the water in the jar, which had been sanctified and endowed with prolific efficacy by sacred texts, and he drank it. When the Munis rose, and found that the water had been drunk, they inquired who had taken it, and said, “The queen that has drunk this water shall give birth to a mighty and valiant son.” “It was I,” exclaimed the Raja, “who unwittingly drank the water!” and accordingly in the belly of Yuvanaswa was conceived a child, and it grew, and in due time it ripped open the right side of the Raja, and was born, and the Raja, did not die…” Tr. H.H. Wilson

Skanda Purana III.iii.19.65 “After drinking the semen of Sage Vibhandaka together with water, a female deer became pregnant and gave birth to Rsyasrnga.” Tr. G.V. Tagare

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Gods and Rishis Ejaculating

We hear from Hindus about how pious Rishis were, that they practiced celibacy and didn’t even marry. This is not true, Gods had many wives and almost all Rishis were married and had children. Leave aside marriage, Rishis even in their old stricken age were so sexually aroused that just a sight of a beautiful girl resulted in emission of semen. Some of the Sages include seven main Rishis like Bhardvaja, Kratu, Vasista, Gautama, etc. I will start by mentioning stories of Gods and later of Rishis,

SHIVA

Srimad Bhagavatam 8.12.32-33 “Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Siva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain. O King, where so ever on the surface of the globe fell the semen of the great personality of Lord Siva, mines of gold and silver later appeared.” Tr. Swami Prabhupada

Shiva is considered the ascetic god, I wonder what kind of asceticism is this? Due to this emission of Shiva’s semen, the monkey god Hanuman was also born which is explained in Adultery Section. Shiva was so maddened about Mohini that he followed her in a fully nude state and even ejaculated. It is said that this happened before Parvati the wife of Shiva and her head was lowered in shame because her husband was lusting after another woman in her presence. This chapter of Srimad Bhagavatam is briefly explained in the LGBT Section.

BRAHMA

Brahma ejaculated seeing the face of Shiva’s wife,

Shiva Purana, Rudra Samhita 2, Sati Khanda 2, chapter 19, verses 26-28 ”Then, O sage, afflicted by the cupid and delighted in the heart of hearts, I [Brahma] lifted her veil and stared into the face of Sati. I looked at the face of Sati many a time. I was helpless in curbing the onset of a sensuous organism. Four drops of my semen virile got displaced and fell on the ground like drops of dew as a result of staring into her face.”, Tr. Board of Scholars, Edited by J.L. Shastri

This story is also supported by Brahma Purana Gautami-Mahatmya 3.15. As we all know Brahma was an old man, he is sometimes considered the grandfather. But this grandfather couldn’t even resist his lust for his granddaughter. He discharged semen after seeing the face of Sati the wife of Shiva. Shiva came to know about this and he was so agitated that he was about to kill Brahma. But Brahma later repented and begged for forgiveness. Then Shiva forgave Brahma. Isn’t it ironic that Shiva became angry just because Brahma ejaculated on seeing his wife but Shiva had no problem at all commanding Vishnu to rape the chaste lady named Vrinda (Tulsi)? As we have already read that even Shiva ejaculated on seeing Mohini (Vishnu), Shiva even tried to seduce sages’ wives after appearing naked, and as per Mahabharata, he had sex with wives and daughters of Rishis in the Daruvanam forest. When Shiva can do all these shameless things then why get angry when someone else does the same thing with your wife? Hindu gods did the same act, again and again, they did not consider it to be wrong. Brahma is said to have ejaculated on seeing the wives of gods, Apsaras, and other women,

Vayu Purana, Part 2, 4.29-31 ”The brilliantly shining goddess Earth, the quarters, the intermediate quarters, the Lords of quarters, the celestial virgins, the wives of Devas, the mothers and Ayu all these were present there in embodied form in front of the Lord (Brahma) who was performing the Yajna assuming the form of Varuna. On seeing the ladies, the semen virile of Svayambhu fell on the ground…” Tr. G.V. Tagare

Brahma Vaivarta Purana, Brahma Khanda 11-20 ”This Khma who wields the following arrows, namely, killing. stupifying, soporific, emaciating and maddening, experimentally discharged the arrrows on all and, at the desire of the Supreme Being every one was excited with lust. To crown all, the great anchorite, Brahma looked with wistful eyes at Rati and immediately his semen was discharged…” Tr. Rajendra Nath Sen

Brahma is said to have ejaculated seeing Amogha the wife of sage Santanu,

Padma Purana Section 1 Sṛṣṭi-khaṇḍa, Chapter 55, verses 16b-18a. “The grandsire of all the worlds, after seeing Amoghā, ejaculated. From that is said to be the rise of Lauhitya. It purifies all people. It is full of all sacred places; resorting to which a man goes to the healthy world of Brahmā.” Tr. N.A. Deshpande

This story is further elaborated in the Niyoga section. Brahma had again ejaculated on seeing a nymph,

Brahma Vaivarta Purana, Krishna Janma Khanda 131.2-10 Subsequently at that place nymphs who had sprung out of the body of Visnu and who were the digits of Visnu began to dance and chant Visnu’s hymns in a melodious tone. The paternal grandfather Brahma, observing their hard buttocks, thick spherical breasts and smiling lotus faces, was excited with passion. He could not control his heart; his semen was discharged; and out of shame he concealed it on the ground with his cloth. O Saunaka, after the music was over, he threw the semen along with the cloth rendered hot by lust into the sea of milk.” Tr. Rajendra Nath Sen

Is it befitting for gods to watch semi-naked and full-naked girls dancing? This gathering was also attended by Agni and he is also said to have discharged his semen and tried to hide it similarly.

AGNI

Brahma Vaivarta Purana, Krishna Janma Khanda 131.34-38 Once upon a time, all the gods having assembled in the council of the gods, the celestial whores busied themselves with dancing and singing. On that occasion, the fire-god (having seen Rambha with graceful buttocks), was excited with passion and discharged his semen…” Tr. Rajendra Nath Sen

Rambha was an Apsara (Nymph) she was also the concubine of the King of Gods Indra. What can be said about such gods who are so lecherous?

MITRA AND VARUNA

Mitra and Varuna are said to have ejaculated on seeing Apsara Urvashi,

Srimad Bhagavatam 6.18.6 ”Upon seeing Urvasi, the celestial society girl, both Mitra and Varuṇa discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasiṣṭha later appeared from that pot, and they are therefore the common sons of Mitra and Varuṇa. Mitra begot three sons in the womb of his wife, whose name was Revatī. Their names were Utsarga, Ariṣṭa and Pippala.” Tr. Swami Prabhupada

This story is also supported by Rig Veda 7.33.1 and Nirukta 5.13. All these gods and Rishis had such a unique technique of begetting sons from a pot. Now it may help Hindu fanatics who say Science in ancient India was at its peak and Ganesha’s head was really fixed by a plastic surgeon, they can claim that pot babies were actually test-tube babies.

RISHIS

When gods can do such acts then why can’t sages do the same? Rishi Bhardvaja is said to have ejaculated on seeing an Apsara (nymph) named Ghritachi, the old Rishi Bhardwaja went to Ganga to perform ablutions, and the nymph Ghritaci too had gone there to perform holy rites which includes dipping into Ganges river, Seeing her wet body and disheveled dress the Rishi was aroused and out of desire his semen came out,

Mahabharata 1.131.1-9 “Vaisampayana said, ‘There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions. Arrived at the bank of the stream, he saw Ghritachi herself, that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous languor of attitude, the damsel rose from the water after her ablutions were over. And as she was gently treading on the bank, her attire which was loose became disordered. Seeing her attire disordered, the sage was smitten with burning desire. The next moment his vital fluid came out, in consequence of the violence of his emotion. The Rishi immediately held it in a vessel called a Drona. Then, O king, Drona sprang from the fluid thus preserved in that vessel by the wise Bharadwaja. And the child thus born studied all the Vedas and their branches.” Tr. K.M. Ganguli

This story is also mentioned in Mahabharata 1.168. Another Rishi named Vyasa had ejaculated on seeing Ghritachi but this didn’t occur at the Ganges river,

Srimad Devi Bhagavatam 1.14.1-70 ”…The Muni Vyasa Deva tried his best and exerted his power of patience to its utmost, but failed to control his restless mind to enjoy the woman. Though he was very energetic, and he tried repeatedly to control his heart, enchanted with the beautiful form of Ghritachi, yet he could not, as due to a state of things pre-ordained by God, control his mind. At this state, when he was rubbing the fire sticks to get the sacred fire, the two pieces of wood used in kindling the fire, his seed (semen) fell upon the Arani (the two pieces of wood used in kindling the sacred fire). But he did not take any notice of that, and he went on rubbing the firesticks when arose from that Arana the wonderfully beautiful form of S’uka deva, looking like a second Vyasa. This boy, born of Arana fuel, looked there brilliant like the blazing fire of the sacrificial place, whereon oblations of ghee are poured… ” Tr. Swami Vijnananda

This story is also mentioned in Narada Purana II.58.19-27 and Mahabharata 12.325. A Rishi named Vibhandaka had also discharged his semen when he spotted a beautiful woman near a lake,

Mahabharata 3.110.34-35 ”And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi–whereupon came out his seminal fluid.” Tr. K.M. Ganguli

There is a story of another sage named Mankana who was the son of Kashyap, He ejaculated seeing Apsara Rambha while both were taking bath,

Vamana Purana, Satomahatmya 17.2-5 “Lomaharsana said The sage Mankana was the mind-born son of Kasyapa. He was ready to bathe with his valkala in his hand. There came Rambha taking good, bright and charming other Apsarases and began to take their bath by his side. At this due to excitement of passion his semen dropped in the water. The great sage collected that semen in a jar. That semen in the jar became differentiated into seven portions. Out of them were born seven Rsis who are known as the Marut hosts.” Tr. Anand Swarup Gupta

A Rishi named Vibhandaka had also discharged his semen when he spotted a beautiful woman near a lake,

Mahabharata 3.110.34-35 “And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi–whereupon came out his seminal fluid.” Tr. K.M. Ganguli

This proves that women who go to Banaras (Vanarasi) for pilgrimage are not safe from the lustful Hindu priests. The Hindu priests would have no problem watching lustfully the wet bodies of women as they are aware of what their greatest Rishis did. There is another version of this story mentioned in Mahabharata,

Mahabharata 9.38 “Listen now to a great feat of Mankanaka, who had from his youth led the life of a brahmacari. While employed in performing his ablutions in the river, he beheld (one day), O Bharata, a woman of faultless limbs and fair brows, bathing in the river at will, her person uncovered. At this sight, O monarch, the vital seed of the Rishi fell unto the Sarasvati. The great ascetic took it up and placed it within his earthen pot. Kept within that vessel, the fluid became divided into seven parts. From those seven portions were born seven Rishis from whom sprang the (nine and forty) Maruts.” Tr. K.M. Ganguli

Just like Rishi Mankanaka another Rishi named Dadhica had emitted his semen into the river Sarasvati after seeing Apsara Alambusa,

Mahabharata 9.51.5-9 “In days of yore, O monarch, there was an intelligent sage of great ascetic merit. He was celebrated by the name of Dadhica. Possessing a complete control over his senses, he led the life of a brahmacari…At last the chastiser of Paka, for tempting the sage, despatched unto him the exceedingly beautiful and celestial apsara, by name Alambusa. Thither where on the banks of the Sarasvati the high souled sage was engaged in the act of gratifying the gods, the celestial damsel named above, O monarch, made her appearance. Beholding that damsel of beautiful limbs, the vital seed of that ascetic of cleansed soul came out.” Tr. K.M. Ganguli

There is a story mentioned about a father and his son who were archers, they were descendants of Rishi,

Matsya Purana 50.10 “At the sight of a nymph, Satyadhriti cast his seed in a pool of water, out of which, one son and a daughter were born.” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Like Father like Son,

Srimad Bhagavatam 9.21.35 “The son of Satananda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Saradvan. When Saradvan met Urvasi, he discharged semen, which fell on a clump of sara grass. From this semen were born two all-auspicious babies, one male and the other female.” Tr. Swami Prabhupada

This is also mentioned in Vayu Purana,

Vayu Purana 37.196-8 “…Ahalya bore Satananda the excellent sage to Saradvata. His son was Satyadhrti of great fame. He was a master of the science of archery. On seeing an Apsaras (celestial damsel) in front, the semen virile of Satyadhrti was emitted in the bush of Sara grass and twins were born.” G.V Tagare

Kratus had also done this act,

Shiva Purana, Rudra Samhita 2, Sati Khanda 2, Ch 3, verse 51-55 ”From the drops of sweat that fell from Daksa’s body, a splendid woman endowed with good qualities was born. She was of slender body with symmetrical hips. Her waist was well shaped; small curly hairs embellished it. She was soft in body with fine teeth. She had a shining golden complexion. In her body, she was perfect. Her face shone like the full moon and full blown lotus. Her name was Rati. She was capable of captivating even the sages. Excepting Kratu, Vasistha, Pulastya and Angiras the six viz. Marici and others successfully curbed their senses and their activities. O excellent sage, the semen virile of the four Kratu and others fell on the ground from which other types of manes were born.” Tr. Board of Scholars, Edited by J.L. Shastri

A sage named Suparsva had emitted his semen after he spotted a Rakshasi girl,

Varaha Purana 95.18-20 ”There a young and beautiful Raksasa girl by name Indumati, bathing naked, was seen by this sage. Then he had an emission which he dropped in a stony crevice at the river (and it got mixed with water).” Tr. Venitasubramonia Iyer, edited by J.L. Shastri

A Sudra woman named Kalavati wife of Drumila went to Kashyapa Rishi for contracting Niyoga. But Kashyap Rishi didn’t contract Niyoga with her as he feared that he may lose his status if he engages in sexual intercourse with a Shudra woman. But an Apsara was passing by, seeing the Apsara the Rishi ejaculated,

Brahma Vaivarta Purana, Brahma Kanda 20.33-46 ”…At that time, Menaka was passing by that way, At the sight of her thigh and breast the semen of the saint was discharged. Thereupon the woman Kalavati drank it cheerfully, went to her husband, bowed to him and told him everything about, her pregnancy…” Tr. Rajendra Nath Sen

Brahma Vaivarta Purana, Brahma Khanda 20.12-20 ”Santi replied, At Kanauj one Drumila had a barren wife named Kalavati devoted to her husband. She was barren through the faults of her husband. By the command of her husband she once upon a time went to Kasyapa Muni who dwelt in a forest…. [21-32] The Muni addressed her thus ‘Who are you in this solitary forest? Whose wife are you? Why have you come here… ”O best of the twice born aint I he daughter of a cow herd, the wife of Drumila. By the command of my husband. I have come to you as I desire to have a son. Kindly impregnate me. You should not slight a woman who has come to you voluntarily…” Tr. Rajendra Nath Sen

Rishi Devarata was sitting on the bank of a river in a forest named Kamyaka, seeing naked Apsara Menaka the Rishi ejaculated,

Skanda Purana VI.29.36-47 “In the meanwhile, at the advent of spring season, Meanaka, the excellent Apsara (celestial woman), happened to come to the mortal world. In course of her wandering, she reached the excellent forest named Kamyaka…It was there

that the tiger among sages, remembered as Devarata, stayed…Once he was sitting on the bank of the river. The celestial damsel of excellent complexion was distressed due to the heat of the sun. Even as the sage was watching she disrobed herself revealing her exquisitely divine features and entered the water. On seeing the lady of excellent limbs diving into the water expanse, instantly the leading sage involuntarily discharged his semen. In the meantime an extremely thirsty doe came there. The water of the river with which the semen of the sage had got mixed was completely drunk up by her. By the power of the sage whose semen could never be futile, the doe conceived a human foetus…” Tr. Ganesh Vasudeo Tagare

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Devas sending Apsaras to seduce Rishis

Gods were always afraid of sages, that the sages may attain the status of godhood or higher than that through their penances thus few Gods especially Indra sent Apsaras to seduce them and to interrupt their penance. A sage named Kandu was seduced by an Apsara named Pramlocha. And both of them enjoyed each other for hundreds of years,

Vishnu Purana 1.50.11-15 “…There was formerly (said Soma) a sage named Kandu, eminent in holy wisdom, who practised pious austerities on the lovely borders of the Gomati river. The king of the gods sent the nymph Pramlocha to disturb his penance, and the sweet-smiling damsel diverted the sage from his devotions. They lived together, in the valley of Mandara, for a hundred and fifty years; during which, the mind of the Muni was wholly given up to enjoyment…” Tr. H.H. Wilson

This is also mentioned in Srimad Bhagavatam 4.30.13.


A sage named Devadutta was pe
rforming penance and Indra feared that the sage may replace him from his status so to stop the sage’s penance he sent an Apsara to interrupt the penance,

Varaha Purana 145.29-35 “Hearing that music beautiful with the Pancama svara the mind of the sage became perturbed. Kamadeva tirelessly shot his arrows again on him…Hit by the arrows of Kamadeva, the great sage appraoched her with a smile. She too looked at him amorously but with shyness. Attracting the mind of the sage with her irresistible charms, she continued to play the ball unmindful of flowers falling from her dishevelling hair. At that time the Malaya wind blew off her garment freeing it from its knot and the girdle holding it…[40-1] The he held that smiling damsel by the right hand. He embraced her and gave her delight. Day and night he enjoyed with her every pleasure helped by the power he had acquired by his penence.” Tr. Venkitasubramonia Iyer, edited by J.L. Shastri

Vishwamitra was performing penance for a very long time, Indra being afraid that Vishwamitra may replace him as the king of god ordered Menaka to seduce Vishwamitra and interrupt his penance, Indra also ordered Maruts (i.e., winds) to help Menaka in the task, Menaka was successful in seducing Vishwamitra and their sexual union gave birth to a daughter named Shakuntala. Shakuntala was abandoned and she was raised by Kanwa hence she came to be regarded as the daughter of Kanwa.

Mahabharata, Adi Parva 1, Section 71, verses 20-26 “Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven.’ Indra, thus alarmed, summoned Menaka and told her, ‘Thou, O Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.” Tr. Kisari Mohan Ganguli

Mahabharata, Adi Parva 1, section 72, verses 1-10 “Kanwa continued, ‘And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other’s company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away.” Tr. Kisari Mohan Ganguli

Rishi Dadhicha and Apsara Alambusa,

Mahabharata, Shalya Parva 9, section 51, verses 5-10 “Vaishampayana continued, “In days of yore, O monarch, there was an intelligent sage of great ascetic merit. He was celebrated by the name of Dadhica. Possessing a complete control over his senses, he led the life of a brahmacari. In consequence of his excessive ascetic austerities Shakra was afflicted with a great fear. The sage could not be turned (away from his penance) by the offer of even diverse kinds of rewards. At last the chastiser of Paka, for tempting the sage, despatched unto him the exceedingly beautiful and celestial apsara, by name Alambusa. Thither where on the banks of the Sarasvati the high-souled sage was engaged in the act of gratifying the gods, the celestial damsel named above, O monarch, made her appearance. Beholding that damsel of beautiful limbs, the vital seed of that ascetic of cleansed soul came out. It fell into the Sarasvati, and the latter held it with care. Indeed, O bull among men, the River, beholding that seed, held it in her womb. In time the seed developed into a foetus and the great river held it so that it might be inspired with life as a child. When the time came, the foremost of rivers brought forth that child and then went, O lord, taking it with her, to that rishi.” Tr. Kisari Mohan Ganguli

Skanda Purana, Brahma Khanda book 3, Dharmaranya Khanda section 2, chapters 4-5 mentions story of Indra sending Apsara Vardhini to distract Dharmaraja a form of Yama from the penance and she was successful in that.

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Adultery/Fornication with Women

Gods and Rishis had illicit relationships with several women. Gods and sages had no problem committing adultery with several women, As we read the words of Indra who calls himself ‘Master in Sexual Science’, Shiva and Krishna were also considered ‘Lusty’. Committing adultery is a matter of shame for religious leaders and devout people but for Hindu gods and sages, it was a matter of pride and enjoyment. One of the most popular gods among these is Krishna who was considered a womanizer by his rivals. Rishi Durvasa, an Apsara as well as Hindu god encourages adultery,

Brahma Vaivarta Purana, Krishna Janma Khanda, chapter 24, verses 27-28 “I accept your command and also your daughter because refuse the company of a damsel, who is offered to a person drives him the kalasutra hell. Even if a passionate loose women approaches a person who has controlled his senses and in case he disregards her only keeping in view his dharm but by thus conducting himself he has to go to the hell.” Tr. Shanti Lal Nagar

Brahma Vaivarta Purana, Krishna Janma Khanda, chapter 30, verses 77 “Such of the self-controlled person who does not enjoy the company of the damsel who appears before him in a secluded place, he falls into the kumbhipaka hell and has to remain there till the number of years equivalent to the number of hairs on one’s body.” Tr. Shanti Lal Nagar

VISHNU

Vishnu as well as his Mohini avatar addresses Brahma in the following way,

Brahma Vaivarta Purana, Krishna Janma Khanda 33.1-11 ”…Then Mohini ridiculed him saying ”O Lord, a being who, allured only by hints from a woman, drags her to his side and enjoys her society is regarded as the best person. Whoever having clearly perceived the intentions of a woman commits sexual intercourse with a woman after he is entreated by her to do so is regarded as the second best. And a wretch who being entreated by a passionate woman fails to commit sexual intercourse with her even in solitude does not deserve to be called a man but a eunuch…” Tr. Rajendra Nath Sen

Brahma Vaivarata Purana, Krishna Janma Khanda, 33.47-63 “Hari smiled when he heard all this and addressed him with words, delightful, substantial, truthful and beneficial to the world thus: “O Brahma, you are conversant with the Vedas. You are chief of the spiritual guides of the learned; and yet you have performed and act which cannot be committed by a murderer. Why did you subdue your passions? Nay, even in India, if a woman excited with passion accidently appears before a man and desires his company, the latter, even if dispassionate, should not reject her offer. If he rejects her offer, he is defrauded in several ways in this world and goes to hell in the next world…” Tr. Rajendra Nath Sen

A Hindu Purana proves how lecherous Hindu gods were, not to confuse Srimad Devi Bhagavatam as Srimad Bhagavatam (Bhagavad Purana),

Srimad Devi Bhagavatam 4.13.11-13. “O Giver of honour! When all the Devas, Vas’istha, Vâmadeva, Vis’vamitrâ, Brihaspatî  and other ascetic Munis get themselves overpowered by lust and anger, when their intelligence gets destroyed by covetousness and avarice, when they are addicted to vices and are expert in fraud, pre-text and trickery, then what fate, alas! can you expect of Dharma and what help is there of any religious persons! Alas! lndra, Agni, Moon, and Brahmâ when these get overpowered by the strong influence of lust, are in illicit love with others’ wives, where is the goodness and virtuous behavior in this Trilokî?” Tr. Swami Vijnananda

KRISHNA

Hindu apologists are masters of deceit and lies, they invent lies in such a clean manner that it deceives the gullible people. One such deceit is in defending the acts of Krishna. They say Krishna and Gopis were playing together when they were kids and in the play, Krishna and Gopis circumambulated the fire hence those 16008 Gopis accidentally became the wives of Krishna. Another rebuttal made by apologists is that, those 16008 girls belonged to a lower caste and were captured by a demon when Krishna defeated the Demon he married them to uplift their status.

All these explanations are wrong, the second explanation is true to an extent. Krishna did liberate girls from a demon and later married them, but those were only sixteen thousand and one hundred (16,100) girls and were all royal Princesses belonging to the Kshatriya caste.

Linga Purana section 1.69.82 “The excessively strong one, of unequalled exploit, Krsna took up sixteen thousand one hundred girls for his own pleasure.” Tr. Board of Scholars, edited by J.L. Shastri

Srimad Bhagavatam 10.59.33 ”There Lord Kṛṣṇa saw sixteen thousand royal maidens, whom Bhauma had taken by force from various kings.” Tr. Swami Prabhupada

Srimad Bhagavatam 10.59.42 ”Then the imperishable Supreme Personality, assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.” Tr. Swami Prabhupada

Swami Prabhupada writes,

There were 16,100 beautiful girls who were daughters of many kings and were forcibly stolen by Bhaumasura, who kept them captive for his carnal desire. These girls prayed piteously to Lord Kṛṣṇa for their deliverance, and the merciful Lord, called by their fervent prayer, released them all by fighting and killing Bhaumāsura. All these captive princesses were then accepted by the Lord as His wives…” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagavatam 1.10.29 [ http://vanisource.org/wiki/SB_1.10.29 ]

So those were 16,100 Princess and later Krishna married additional 8 wives on various occasions,

Srimad Bhagavatam 10.58.55 Lord Devakī-suta, the chief of the Yadus, then took His dowry and Satyā to Dvārakā and continued to live there happily.

Srimad Bhagavatam 10.58.56 Bhadrā was a princess of the Kaikeya kingdom and the daughter of Lord Kṛṣṇa’s paternal aunt Śrutakīrti. The Lord married Bhadrā when her brothers, headed by Santardana, offered her to Him.

Srimad Bhagavatam 10.58.57 Then the Lord married Lakṣmaṇā, the daughter of the King of Madra. Kṛṣṇa appeared alone at her svayaṁvara ceremony and took her away, just as Garuḍa once stole the demigods’ nectar.

Srimad Bhagavatam 10.58.58 Lord Kṛṣṇa also acquired thousands of other wives equal to these when He killed Bhaumāsura and freed the beautiful maidens the demon was holding captive.” Tr. Swami Prabhupada

Srimad Bhagavatam 10.58.31 My dear King, Lord Kṛṣṇa forcibly took away Princess Mitravindā, the daughter of His aunt Rājādhidevī, before the eyes of the rival kings. Tr. Swami Prabhupada

Srimad Bhagavatam 1.10.29 ”The children of these ladies are Pradyumna, Sāmba, Amba, etc. Ladies like Rukmiṇī, Satyabhāmā and Jāmbavatī were forcibly taken away by Him from their svayaṁvara ceremonies after He defeated many powerful kings, headed by Śiśupāla. And other ladies were also forcibly taken away by Him after He killed Bhaumāsura and thousands of his assistants. All of these ladies are glorious.” Tr. Swami Prabhupada

Srimad Devi Bhagavatam 4.24.41-42 ”Afterwards He [Krishna] brought also Jâmbavatî, Satyabhâmâ, Mitravindâ, Kâlindî, Laksmanâ, Bhadrâ, and auspicious Nâgnajitî (the daughter of the king Nagnajit) on various occasions and married them. O Lord of the earth! These eight women were the best and most beautiful of S’rî Krisna’s wives.” Tr. Swami Vijnananda

Krishna married Rukmini after abducting her in a Rakshasa form of marriage which is described in Hindu scriptures as Rukmini herself wanted this to happen and later when Rukmi the brother of Rukmini came to know about it he fought Krishna to get back his sister,

Srimad Bhagavatam 10.54.32-33 “Seeing Lord Kṛṣṇa ready to kill her brother, saintly Rukmiṇī was filled with alarm. She fell at her husband’s feet and piteously spoke as follows. Śrī Rukmiṇī said: O controller of all mystic power, immeasurable one, Lord of lords, master of the universe! O all auspicious and mighty-armed one, please do not kill my brother” Tr. Swami Prabhupada

Srimad Bhagavatam 10.54.35 “Lord Kṛṣṇa tied up the evil-doer with a strip of cloth. He then proceeded to disfigure Rukmī by comically shaving him, leaving parts of his mustache and hair. By that time the Yadu heroes had crushed the extraordinary army of their opponents, just as elephants crush a lotus flower.” Tr. Swami Prabhupada

Devi Bhagavatam 4.24.40 “At the marriage ceremony of S’is’upâla, at the palace of the king of Vidarbha, Janârdan Visnu carried away by force Rukminî, the bride elect from the Svayambara assembly (where  the husband is self elected by the bride herself) and afterwards married her according to the rule called Râkhsasa Vidhi (one of the eight forms of marriage in Hindu Law in which a girl is forcibly seized and carried away after the defeat or destruction of her relatives in battle).” Tr. Swami Vijnananda

Krishna had also beaten up Mitravinda’s brother before marrying her,

Srimad Bhagavatam 10.83.12 “Śrī Mitravindā said: At my svayaṁvara ceremony He came forward, defeated all the kings present — including my brothers, who dared insult Him — and took me away just as a lion removes his prey from amidst a pack of dogs. Thus Lord Kṛṣṇa, the shelter of the goddess of fortune, brought me to His capital city. May I be allowed to serve Him by washing His feet, life after life.” Tr. Swami Prabhupada

Krishna also beat Jambavati’s father before marrying her, Jambavati after fighting Krishna for 27 days presented his daughter to Krishna,

Srimad Bhagavatam 10.83.10 “Śrī Jāmbavatī said: Unaware that Lord Kṛṣṇa was none other than his own master and worshipable Deity, the husband of Goddess Sītā, my father fought with Him for twenty-seven days. When my father finally came to his senses and recognized the Lord, he took hold of His feet and presented Him with both me and the Syamantaka jewel as tokens of his reverence. I am simply the Lord’s maidservant.” Tr. Swami Prabhupada

Krishna married 16,100 princesses after liberating them from a demon and he also married eight other princesses on various occasions. Apart from 16,108 wives, Krishna had several hundred or thousands of concubines/girlfriends, they were mostly Gopis the milk-maids. Among all, Krishna’s favourite girlfriend was Radha who was his maternal aunt, it is uncertain whether Krishna married her or not but many major sources don’t speak anything about their marriage. Several verses from Purana show that his concubines/girlfriends known as Gopis (milk-maids) had husbands and even children,

Vishnu Purana 5.13.55-61 “The Gopis repeatedly exclaimed, “Bravo, Krishna!” to his song. When leading, they followed him; when returning, they encountered him; and, whether he went forwards or backwards, they ever attended on his steps. Whilst frolicking thus with the Gopis, they considered every instant without him a myriad of years; and, prohibited in vain by husbands, fathers, brothers, they went forth at night to sport with Krishnna, the object of their affection…” Tr. H.H. Wilson

Gopis addresses Balrama the elder brother of Krishna after Krishna abandoned them,

Srimad Bhagavatam 10.65.11-12 “For Kṛṣṇa’s sake, O descendant of Dāśārha, we abandoned our mothers, fathers, brothers, husbands, children and sisters, even though these family relations are difficult to give up. But now, O Lord, that same Kṛṣṇa has suddenly abandoned us and gone away, breaking off all affectionate ties with us. And yet how could any woman fail to trust His promises?” Tr. Swami Prabhupada

So this proves that those Gopis were already married and even had children. This shows that apart from 16,108 wives he had illicit relationship with Gopis. I wonder what kind of married woman would leave her husband and children to become a concubine? It may have been that they were forced into concubinage by Krishna. He not just had illicit relations with Gopis but with other independent women too, Krishna had sex with a hunchback woman in her own house,

Srimad Bhagavatam 10.48.6-7 ”Calling forward His beloved, who was anxious and shy at the prospect of this new contact, the Lord pulled her by her bangled hands onto the bed. Thus He enjoyed with that beautiful girl, whose only trace of piety was her having offered ointment to the Lord. — Simply by smelling the fragrance of Kṛṣṇa’s lotus feet, Trivakra cleansed away the burning lust Cupid had aroused in her breasts, chest and eyes. With her two arms she embraced between her breasts her lover, Śrī Kṛṣṇa, the personification of bliss, and thus she gave up her long-standing distress.” Tr. Swami Prabhupada

Brahma Vaivarta Purana, Krishna Janma Khanda 72.56-69 ”…So saying, Krishna, the asylum of fortune, held the licentious woman to his breast. Made her naked, associated with her and kissed her. Then the hump-backed woman, while relishing the initial sexual intercourse, dragged Krisna to her arms like Kamala and kissed his cheek. Both the pair were particularly proficient in matters relating to sexual intercourse from which they did not desist for a moment. The intercourse took several forms. Then Lord Krisna lacerated the rising breast and the loins of the woman with the strokes of his keen nails and her lips with the bite of his teeth. Later on, at day-break, when he passed the semen, the beautiful hump-backed woman in the excess of her enjoyments fainted…” Tr. Rajendra Nath Sen

He had committed fornication with an independent woman named Naradi,

Narada Purana, Uttarabhaga 80.31-32 “When the messengers returned, Naradi was called by the lover of cowherdesses. After bowing down to the lord, she went near him bashfully. The man of taste (Lord Krsna) embraced her, had the sportful dalliance with her and then dismissed her. Gradually she came once again to the lake Puspasaras.” Tr. G.V. Tagare

Krishna’s act with Radha

Brahma Vaivarta Purana, Krishna Janma Khanda 127.1-21 ”…Lord Krisna dragged her to his beast and kissed her lips (upper and lower), the chin and both the sides of her cheek. Radha also kissed the handsome lunar face of Krisna and with both her hands pressed Krisna, the Lord of her life, to her bosom. Lord Krisna committed the desired act of sexual intercourse in sixteen ways as prescribed by the sexual science and calculated to please both man and wife. He lacerated the whole constitution of Radha with marks of nail and bit her lips whereby there was a thrill of raptures in his body and he experienced a feeling of lassitude…” Tr. Rajendra Nath Sen

Sex with other Concubines

Let me show you how this vulgar act of Krishna is praised in the Hindu scripture. And how he used to fornicate with them,

Srimad Bhagavatam 10.33.16-17 ”In this way Lord Kṛṣṇa, the original Lord Nārāyaṇa, master of the goddess of fortune, took pleasure in the company of the young women of Vraja by embracing them, caressing them and glancing lovingly at them as He smiled His broad, playful smiles. It was just as if a child were playing with his own reflection.— Their senses overwhelmed by the joy of having His physical association, the gopis could not prevent their hair, their dresses and the cloths covering their breasts from becoming disheveled. Their garlands and ornaments scattered, O hero of the Kuru dynasty.” Tr. Swami Prabhupada

Srimad Bhagavatam 10.29.45-46 ”Sri Kṛṣṇa went with the gopis to the bank of the Yamuna, where the sand was cooling and the wind, enlivened by the river’s waves, bore the fragrance of lotuses. There Kṛṣṇa threw His arms around the gopīs and embraced them. He aroused Cupid in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts and breasts, by playfully scratching them with His fingernails, and also by joking with them, glancing at them and laughing with them. In this way the Lord enjoyed His pastimes.” Tr. Swami Prabhupada

Skanda Purana II.iii.4.17 ”With the tip of his nail with which he had pierced the neck of hyena, he pinched the breasts of the cowherd lasses. He has been sportingly given many form by young women. Let this Sesa (?) be for (i.e. bring about) calmness and peace.” Tr. G.V. Tagare

Brahma Vaivarta Purana, Krishna Janma Khanda 46.61-71 ”…On the other hand Siva was also engaged in the sexual act.” Saint Narayana said, ‘Lord Krishna having said so to the glancing, smiling Radha went along with her to the sandal forest…O saint, Radha and the Lord of the sphere became paralysed through the pleasure of sexual intercourse and being intimately associated with one another, they spent their time there…” Tr. Rajendra Nath Sen

Brahma Vaivarta Purana, Krishna Janma Khanda 69.1-11 ”…Lord Krisna who was anxious to enjoy the taste of the Rasa copulated with the clever Radha according to the measure supplied by sixty-four practical arts in the sphere of the Rasa.’ At that time the loins and the spherical breast of Radha were lacerated with the injuries inflicted by the nails of Krisna; the vermillion-mark on the partings of her hairs on the head was obliterated; and her chignon was relaxed. Later on, the naked Radha thrilling with raptures and fainting with the excess of pleasure was harboured by the goddess of sleep.” Tr. Rajendra Nath Sen

Srimad Bhagavatam 3.3.21 ”The Lord enjoyed His pastimes, both in this world and in other worlds [higher planets], specifically in the association of the Yadu dynasty. At leisure hours offered by night, He enjoyed the friendship of conjugal love with women.” Tr. Swami Prabhupada

Srimad Bhagavatam 10.30.33-34 Certainly Kṛṣṇa sat down here with His girlfriend

to arrange Her hair. The lusty boy must have made a crown for that lusty girl out of the flowers He had collected. — [Śukadeva Gosvāmī continued:] Lord Kṛṣṇa enjoyed with that gopī, although He enjoys only within, being self-satisfied and complete in Himself. Thus by contrast He showed the wretchedness of ordinary lusty men and hardhearted women.
Kurma Purana 1.26.14-16 ”A certain fawn eyed damsel, fascinated by passionate love, approached Krsna and kissed his lotus like face. Catching hold of the hand of Govinda, the first cause of the wordls, a certain girl who was deluded by his Maya, took him to her own house. Assuming multifarious forms sportively, the lotus-eyed Lord Krsna fulfilled their desires.” Tr. G.V. Tagare

Brahma Vaivarta Purana, Krishna Janma Khanda 105.1-10 ”He put on her forehead a beautiful mark of vermillion and painted lines of cosmetics on her breast. He also painted the members of her lotus feet with lac dye and then with his nails constructed an artificial lotus on her loins and breast. Then Krisna got up and along with Radha went to the local lovely pond fall of water…” Tr. Rajendra Nath Sen

Brahma Vaivarta Purana, Krishna Janma Khanda 52.20-28 ”…There Krisna assumed several forms at once and the sametime and indulged with the cow-herdesses in the sport which enchants licentious people. He held in his embrace the passionate Radha and went up to the temple of lust constructed by the Viswa-Karma. Afterwards at that place he slept with Radha on a bed redolent of the Champaka and annointed her with sandal, aloe, musk and saffron. The lustful Krisna versed in sexual science sported with the licentious Radha in several ways.” Tr. Rajendra Nath Sen

Brahma Vairvarta Purana, Krishna Janma Khanda 29.1-10 ”…Some passionate milk-maid said to Krishna, the lord of her life, ”Krisna, wrap me in your yellow dress.” Someone said to Krisna, the Lord of the universe, ”Lord, apply vermillion to my forehead.” Someone arrived there soon and said, ”Lord, arrange the lock of my hair and bind my chignon.” Some milk-maid bent on her toilet deputed Krisna to fetch sandal foliage for her ear-rings. Someone by mysterious signs explained to him what was passing in her heart and with a face beaming with smiles looked at him soliciting sexual intercourse. Some milk-maids dragged him by force, snatched from his flute, took away his yellow dress, made him naked and smiled. Some dignified girl said to the conqueror of Madhu, ”Lord, paint the nails of my feet with lac-dye.” Someone said affectionately to him, ”O Lord of my life, paint my cheek and breast with lines of cosmetics of various colours.” Tr. Rajendra Nath Sen

It is mentioned in Brahma Vaivarta Purana Krishna Janma Khanda 53.16-27 that Krishna did all those things mentioned above which the Gopis demanded. He did these shameless act with the milk maids who had husbands and children. It doesn’t behove for a god to act in this manner. The above verse from Brahma Vaivart Purana shows that he was denuded by those milk maids and instead of being embarrassed and feeling guilty he smiled like a shameless person. Can such person be considered a god?

Krishan’s grandson Pradumyna

Shiva Purana, Rudra Samhita 2, Yuddha Khanda section 5, Ch 52, verses 50-53 “Then taking leave of her friend, and knowing him to be the grandson of Ksna, Citralekha got ready to go to Dvaraka with the velocity of the mind…Then in the park of the harem the son of Pradyumna was seen by her playing with women and drinking wine. He was dark complexioned but beautiful in every limb, smiling in the prime of youth.” Tr. J.L. Shastri

SHIVA

In the Mahabharata, Shiva is said to have fornicated with wives and daughters of Rishis,

Mahabharata 13.14.157 “He sports with the daughters and wives of the Rishis. His hair is long and erect. He is perfectly nude for he has the horizon for his dress. He has terrible eyes.” Tr. Manmatha Nath Dutt

As per a story from Shiva Purana, Shiva is said to have assumed the form of a merchant to test a prostitute, Shiva had fornicated with the prostitute named Mahananda, I wonder if it was really a test or if he wanted to enjoy on the pretext of the test?

Shiva Purana, Satarudra Samhita 3, Chapter 26, verses 1-31 “O dear sage, listen to me. I shall tell you about Vaiśyanātha, the incarnation of Śiva, the supreme soul that yields great bliss. Formerly, in Nandigrāma there was a prostitute known as Mahānandā. She was very beautiful and a devotee of Śiva. Once Śiva assumed the form of a merchant and visited her house to test her. He had assumed the auspicious form of a devotee…The beautiful prostitute worshipped and welcomed the visitor with great joy. She made him sit with great respect….During the night she had her sexual union with the merchant who behaved like a libertine. She then went to sleep on the couch brilliant with a soft bed.” Tr. J.L. Shastri

Shiva in order “to test” the devotion of a couple, went to their house as a Brahmin guest, the husband Sudarshana had advised his wife to treat their guests well as guests are equivalent to Shiva. Finding that Sudarshana was not in the house, Shiva had sex with the wife of Sudarshana, meanwhile, Sudarshana arrived at his home but Shiva brazenly and shamelessly told him that he is having sex with Sudarshana’s wife, Sudarshana instead of rebuking Shiva was “delighted” and went away.

Linga Purana, Section I, chapter 29, verses 46-64 “Formerly, a householder known as Sudarsana, vowed to conquer the God of Death. He said to his chaste wife. ‘O lady of good holy rites, fine eye-brows and good fortune, listine to what I say, assiduously. Never should you dishonour the guests who visit your gouse. Since everyone of the guests is the Pinaka bearing lord, you should dedicate even your self to the guest and adore him…O excellent brahmins, in order to test their devotion, Dharma himself assumed the form of a brahmin and came to the house of the sage…Dharma disguised as a brahmin said ‘O gentle lady where has your noble husband Sudarsana gone? O noble lady, enough of this cooked rice and other eatable! I say, you should dedicate yourself (to me)‘ Remembering what had been previously mentioned by her husband that chaste lady full of bashfulness and with closed eyes, began to move (towards him)…all the same, she made up her mind to dedicate herself to Dharma there itself at the behest of her own husband. In the meantime, Sudarsana, the husband of that lady, came to the threshold and called to her ‘Come, come, O gentle lady? Where have you been?’ It was the guest himself who replied to him. ‘O Sudarsana, O highly blessed one, I am now engaged in sexual intercourse with this wife of yours. What should be done here may kindly be mentioned. O leading brahmin, the sexual intercourse is concluded. O excellent brahmin, I am satisfied.’ Sudarsana the noble brahmin then said in great delight:- ‘O excellent brahmin, enjoy her as you please. I shall go away now.” Tr. Board of Scholars, edied by J.L. Shastri

Padma Purana I.56.1-10 states that Shiva saw some beautiful Gandharis, Kinnaras and humans and wanted to have sex with them, he cast a spell on them which dragged them into the sky, where he had sex with them, meanwhile Parvati saw all that and became angry, she assumed a form and assaulted those women, as a result, their faces were disfigured, she also cursed them due to which they became Chandalas.

Padma Purana, Sṛṣṭi-khaṇḍa 1, chapter 56, verses 1-10 “Formerly, Śarva (i.e. Śaṅkara), having seen youthful and beautiful women of Gandharvas, Kinnaras and human beings, and with his mind set on them, pretended to be intent on practising penance, and with a spell dragged them far away into the sky. Then the great lord, the conqueror of the god of love, having fashioned a very delightful cottage, sported (there) with them. In the meanwhile, Gaurī’s mind became excited. By means of meditation she saw the lord of the world, sporting with women. Knowing his intention she became angry. Then taking the form of Kṣemaṅkarī[1], she entered (the sky), and saw, far away in a lonely region of the sky, Hara (i.e. Śiva), whose lustre was like that of the god of love, who was in the midst of beautiful women, who, the best man, was bright, who, having again and again embraced the women, was sporting with them, who was kissing them excessively, and who was tormented by the passion of love. Seeing this, Kṣemaṅkarī, came down… Dragging them (by seizing) their hair, she angrily kicked them by her foot. All the women reached (i.e. fell on) the ground, and suddenly their faces were disfigured. With their bodies scorched by Umā’s, curse they came under the sway of Mlecchas. Those women, widows or with their husbands alive are known as Cāṇḍāla. Even now they would experience the curse given by Umā.” Tr. N.A. Deshpande

VISHNU

Shiva Purana, Satarudra Samhita 3, 22.45-46 In the meantime Visnu saw those damsels born of nectar sprays who were haughty due to their divine beauty and whose faces resembled the full moon. Fascinated by the cupid’s arrow Visnu attained highest pleasure only there. He began to indulge in sexual dalliance with those women of exquisite beauty…” Tr. Board of Scholars, Edited by J.L. Shastri

KARTIKKEYA

Kartikkeya was the son of Shiva. His mother Parvati told him to enjoy his life as wished. He took advantage of this and started committing adultery with the wives of gods. Many heaven dwellers tried to stop him but he didn’t so they requested Parvati to do something. Urged by those people Parvati changed the appearance of women as herself whom Kartikkeya was approaching, so at last this stopped Kartikeya from committing adultery,

Brahma Purana: Gautami Mahatmya 11.2-5 “When the asura Taraka was killed and the three worlds became quiet and normal, Parvati spoke to her eldest son Karttikeya with great pleasure: ‘By my consent and the grace of your father, be delighted in your mind. Enjoy as you please the worldly pleasures in the three worlds, which are dear to your mind.’ Thus addressed by his mother, Visakha (Karttikeya) the beloved of gods, sported about as be pleased with the wives of gods. The wives of gods also sported about. While the wives of gods were being enjoyed, O Narada, the heaven-dwellers were not able to prevent Karrtikeya.” Tr. Board of Scholars, edited by J.L. Shastri

INDRA

Devi Bhagavatam 9.40.13-25 ”Nârâyana said :– In ancient days, Indra the Lord of the three worlds, intoxicated with wine and becoming lustful and shameless, began to enjoy Rambhâ in a lonely grove. After having enjoyed her, he became attracted to her; his mind being wholly drawn to her, he remained there in that forest, his mind becoming very passionate.” Tr. Swami Vijnananda

OTHERS

Devi Bhagavatam 8.5.1-31 “Here the Devas live always with numerous hordes of women and have their free amorous, dealings with them, to their heart’s contents and they hear the sweet songs sung by the Gandharbas and Kinnaras, the Upa Devatâs about their own glorious deeds.” Tr. Swami Vijnananda

There are two versions on the birth of the monkey god Hanuman, it is said that his biological father was the wind god Vayu and other version shows he was actually Shiva’s incarnation born from Shiva’s sperm,

Brahmanda Purana 2.3.7.223-227 ”…Kesari married the daughter of Kunjara named Anjana. That lady of great purity and good fortune went to a park named Pumsavana. Vayu (the wind-god) made advances to the lady who was proud of her youth. Hanuman was born of her union with Vayu the (source of) life into the entire universe…” Tr. G.V. Tagare

This is also mentioned in Valmiki Ramayana,

Valmiki Ramayana Kishkindha Kanda 4, Sarga 66, Verses 17-18 “On listening the words of Anjana the Air-god spoke this in reply, ‘oh, high-hipped one, I don’t dishonour you, hence let there be no fear in your heart, for I am the all-permeating Air-god. By which reason I embraced you and impregnate myself within you, by that reason you are impregnated in a supersensory manner, thereby you will beget a valiant son endowed with intellect.” Tr. K.M.K. Murthy

It is mentioned in Shiva Purana that after Shiva emitted his semen, the semen was taken via leaf and poured into the ears of Anjani by the sages. Later Hanuman was born as a reincarnation of Shiva

Shiva Purana, Sataruda Samhita 3.20.3-7 ”Once lord Siva of wonderfu sports saw Visnu in the form of an enchantress with glittering qualities. As if hit by the arrows of Cupid, Siva let fall his semen dislodged from its seat, for Rama’s work. Eagerly urged by him mentally for Rama’s work the seven celestial sages retained that semen in a leaf. For Rama’s work that semen was poured through the ears of Anjani, the daughter of Gautama, by those sages. In due course Siva was born of it in the form of a monkey named Hanumat. He had great strength and exploit.” Tr. Board of Scholars, Edited by J.L. Shastri

DATTATREYA AND LAKSHMI

Purana obscurely states that Dattatreya had sex with Lakshmi,

Markandeya Purana 18.23-32 “Thus exhorted the gods then went to Dattatreya’s hermitage, and they beheld the high-souled Muni, attended by Lakshmi, hymned by Gandharvas and engrossed in quaffing spirituous liquor…Daddatreya addressed the prostrate gods, ‘What desire ye of me, that ye do me this obeisance…I am drinking strong drink, I have remnants of food in my mouth, nor I subdued my senses. How is it, O gods, ye seek for victory over your enemies even from me?’ The gods spoke. Thou art sinless, O lord of the world; no stain hast thou, into whose heart, purified by the ablution of learning, has entered the light of knowledge. True is this, o gods! all learning have I, who am impartial in view: but by reason of association with this woman I am now impure after eating. For commerce with women when continually pursued tends to depravity. Thus addressed, the gods then spoke again. This woman, O sinless brahman! is the mother of the world; she is not depraved…”

Lakshmi was present there and then he tells the gods that he had copulation with this woman (i.e. Lakshmi), Padma Purana tells us that Dattatreya had sex with Lakshmi though it doesn’t mention Lakshmi but the above verse attests to this statement,

Padma Purana II.103.110-113 “Atri’s son Dattatreya, the high-souled brahmana, the great sage, with his eyes red due to (having drunk) spirituous liquor, was sporting with a woman. The virtuous one, intoxicated by wine, having seated a young, auspicious woman, best of all women, on his lap, sang, danced and heavily drank liquor…” Tr. N.A. Deshpande

MITRA

Vishnu created Urvashi and made her head of all Apsaras, Mitra had sexual relationship with him. This story seems to be another version of Mitra-Varuna ejaculating on seeing Urvashi.

Matsya Purana 61.25-26 “This is the nymph Urvasi, O Devas! and I have created her to become the head of all Apsaras. Then the God Mitra called her, and asked her to enjoy with Him, which she accepted.” Tr. Taluqdar of Oudh, edited by B.D. Basu 

RISHIS

Aniruddha the grandson of Krishna had fornicated with Uma the daughter of Bana,

Srimad Bhagavatam 10.62.22 “When Usa beheld Him, the most beautiful of men, her face lit up with joy. She took the son of Pradyumna to her private quarters, which men were forbidden even to see, and there enjoyed with Him.” Swami Prabhupada

An Apsara named Somada served Muni Chuli, who satisfied with her service asked her wishes, she told him that she wishes for a son but that she is unmarried and doesn’t wish to get married and requests the Muni to bestow a son, the Muni through his so called power of mind impregnated her,

Valmiki Ramayana, Bala Kanda 1, Sarga 33, verses 13-18 “Even she is obedient in his respect, and dedicating herself in ministering to him she stayed there righteously. After some time that sage Chuli has become satisfied with her service…Perceiving that the sage is contented that female celestial Somada who is aware of making good sentences is highly delighted and spoke with her melodious voice to that pedantic sage. I am unmarried and nobody’s wife, safe you be, and as I took shelter under your kindness it will be apt of you to endow me a son with your faculty of asceticism.’ So said Somada to sage Cuulii. That Brahma-sage Cuuli benignantly bestowed her with a unique and Brahma-like son who is renowned as Brahmadatta, as well as his own brainchild.” Tr. Desiraju Hanumanta Rao

The sage Gautama who cursed Indra for ravishing his wife had too ejaculated on seeing Saradvati after having sex with her,

Shiva Purana, UmaSamhita 5, chapter 4, verses 32-33 ”The sage Gautama had his mind deluded by Siva’s Maya. On seeing Saradvati in the nude he was excited and he indulged in sexual intercourse with her. He collected the semen emitted in a wooden bowl.” Tr. Board of Scholars, Edited by J.L. Shastri

Rishi Medhavin commits adultery with Apsara Manjugosha in the forest.

Padma Purana VI.46.9-24 “A celestial nymph known as Manjughosa started to infatuate an excellent sage named Medhavin, best among sages, who was a celibate and lived there…Having seen the best sage staying there, that Manjugosha was overpowered by Cupid (i.e. passion of love) and she sang gently. That best sage, having seen her singing like that, with her bracelets jingling and her anklets and girdle tinkling, was forcibly deluded by Cupid with his army. That beautiful woman Manjughosa, seeing that sage like that, approached him and deluded him with feminine conquettish gestures; and keeping her lute down (on the ground) she embraced that lord of sages, as a creeper would encircle a tree shaking due to the velocity of the wind. That best sage, Medhavin, too rejoiced with her. Seeing in that (forest) only her excellent body, his auspicious nature left him, and he was influenced by the nature of Cupid. The lover did not know (i.e. care for) night or day, while rejoicing with her.” Tr. N.A Deshpande

Apart from committing adultery, the gods were also fond of stealing the garments of women. The below section also includes Gods and Rishis committing adultery.

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Stealing Garments of Women

Hindu gods were also fond of stealing the garments of women to watch their naked bodies. This is venerated on temples through idols, there are idols of this shameless act by their Bhagwans in temples. Hindus boldly hang the portrait of Krishna stealing the clothes of Gopis while the Gopis coming out of the water in a fully nude state. However Krishna was not the only God who did this, several other gods did this act too,

Mahabharata 1.72.1-9 “Kanwa continued, ‘And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other’s company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala.” Tr. K.M. Ganguli

Krishna stole the garments of Gopis just to enjoy watching their naked bodies and later gave a lame excuse,

Srimad Bhagavatam 10.22.16-17 “The Supreme Personality of Godhead said: If you girls are actually My maidservants, and if you will really do what I say, then come here with your innocent smiles and let each girl pick out her clothes. If you don’t do what I say, I won’t give them back to you. And even if the king becomes angry, what can he do? Then, shivering from the painful cold, all the young girls rose up out of the water, covering their pubic area with their hands.” Tr. Swami Prabhupada

Krishna had done a similar act to his aunt Radha in front of all the Gopis,

Brahma Vaivarta Purana, Krishna Janma Khanda 28.117-132 …Hari snatched away the cloth of Radha and thus denuded her. Then he tore her wreath and loosened her chignon…Hari embraced the naked Radha, sank into the water and after having played therein got up again along with her. Then Krishna after having displayed the abashed, naked Radha to the cowherdesses threw her again at a distance into the water….Then Radha dragged Hari and gave him a push whereupon the Lord of the universe was immersed in deep water at a distance. But shortly afterwards he emerged from the liquid with a smile, kissed and embraced the naked Radha, again and again…After the play was over, the naked Lord and Radha both came to the coast and demanded their clothes from one another….” Tr. Rajendra Nath Sen

For fun, Indra blew the garments of girls taking bath,

Matysa Purana 27.3-5 ”…Accepting the request of the Devas, the Maghavan, along with them, set out on his mission and, in the way, he came across a group of women in the forest. He saw those damsels bathing and enjoying themselves, as they do in they do in the pleasure-garden of Kuvera. Then Indra, in the form of a gust of wind, blew away and mixed up their garments. At that, all the maidens, hastily coming out of water, dressed themselves with the clothes as they found them.” Tr. Taluqdar of Oudh, Edited by B.D. Basu

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Dancing Girls

The gods were no different from present-day lecherous people, they had the habit of fornicating with women, drinking liquor, and even watching girls dancing. We have already seen an instance of the assembly of gods where the Apsaras were dancing. Below are some verses from Srimad Bhagavatam about Krishna dancing with Gopis.

Srimad Bhagavatam 10.33.2 ”There on the Yamuna’s banks Lord Govinda then began the pastime of the rasa dance in the company of those jewels among women, the faithful gopis, who joyfully linked their arms together. [7-8] As the gopis sang in praise of Krishna, their feet danced, their hands gestured, and their eyebrows moved with playful smiles. With their braids and belts tied tight, their waists bending, their faces perspiring, the garments on their breasts moving this way and that, and their earrings swinging on their cheeks, Lord Krishna’s young consorts shone like streaks of lightning in a mass of clouds. Eager to enjoy conjugal love, their throats colored with various pigments, the gopis sang loudly and danced. They were overjoyed by Krishna’s touch, and they sang songs that filled the entire universe. [10-12] When one gopi grew tired from the rasa dance, She turned to Krishna, standing at Her side holding a baton, and grasped His shoulder with Her arm. The dancing had loosened Her bracelets and the flowers in Her hair. Upon the shoulder of one gopi Krishna placed His arm, whose natural blue-lotus fragrance was mixed with that of the sandalwood pulp anointing it. As the gopi relished that fragrance, her bodily hair stood on end in jubilation, and she kissed His arm. Next to Krishna’s cheek one gopi put her own, beautified by the effulgence of her earrings, which glittered as she danced. Krishna then carefully gave her the betel nut He was chewing. [17-18] Their senses overwhelmed by the joy of having His physical association, the gopis could not prevent their hair, their dresses and the cloths covering their breasts from becoming disheveled. Their garlands and ornaments scattered, O hero of the Kuru dynasty. The wives of the demigods, observing Krishna’s playful activities from their airplanes, were entranced and became agitated with lust. Indeed, even the moon and his entourage, the stars, became astonished. [22] Lord Krishna’s garland had been crushed during His conjugal dalliance with the gopis and colored vermilion by the kunkuma powder on their breasts…” Tr. Swami Prabhupada

Other gods also enjoyed dance of women and nymphs,

Skanda Purana V.iii.172.1-2 ”Sri Markandeya said: Then all the sages and Devas with Indra at their head came to the meritorious hermitage of Mandavya on the banks of Narmada. The courtesans began to dance to the tunes of the songs of the celestial damsels. Lights shone and conchs and Dundubhi drums were sounded.” Tr. G.V. Tagare

Brahma Vaivarta Purana, Brahma Khanda 13.1-10 ”…Having tasted the pleasures of a kingdom for some time in the company of his wives, once upon a time, singing the eulogies of Hari, he suddenly came to Brahma at the shrine of the Puskara. At that time Brahma was witnessing the dance of a celestial nymph called Rambha along with other gods. Suddenly he (Upavarhana) became impatient at the sight of her thigh (beautiful like plantain) and hard, spehrical rising breast exposed by the wind. His semen was discharged…” Tr. Rajendra Nath Sen

Brahmanda Purana 2.3.31.22-23 “There he saw Brahma of unmeasured prowess, seated on a beautiful throne set with gems and jewels. He was adorned with ornaments set with gems and jewels. He was surrounded by leading Siddhas and sages engaged in meditation. He was gaily and smilingly watching the dance of Vidyadhara damsels.” Tr. G.V. Tagare

Skanda Purana I.iii (P).12.81-83 “Surrounded and accompanied by sages and Devas and in accompaniment to the songs of the music party of Tumbura interspersed with the continuous dances of the celestial damsels, the Bull-emblemed Lord was seen there seated on his bull. Siva, the receptacle of sympathy, the enemy of the god of Love and great on account of his fortitude, gracefully approached Siva who was standing with the head bent low. Dispelling her bashfulness he placed her on his lap and became delighted. Accompanied by Lalita, his beloved, and surrounded by the assembly of Suras and leading sages, he witnessed the graceful dances of the celestial damsels to the accompaniment of music He repeatedly witnessed this with great eagerness.” Tr. G.V. Tagare

Skanda Purana III.i.28.72-76 “Once, accompanied by all the immortal ones, the Slayer of Bala and Vrtra (i.e. Indra) was engaged in witnessing the dance of the celestial damsels in his court. King Puruavas too had come then to the court of Devas in order to witness the dance of the womenfol of Suras, the heaven-dwellers…” Tr. G.V. Tagare

Skanda Purana III.iii.2.98a “Rambha, Ghrtaci, Menaa, Purvacittti, Tilottama, Urvasi and other celestial damsels dance before Sambhu.” Tr. G.V. Tagare

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Sex Life

Many gods especially Krishna’s sex life is highly praised in the Hindu scripture. Here is how they had sex with their wives,

KRISHNA

Krishna with his Wives

Srimad Bhagavatam 10.90.10-11 Under the drenched clothing of the queens, their thighs and breasts would become visible. The flowers tied in their large braids would scatter as they sprayed water on their consort, and on the plea of trying to take away His syringe, they would embrace Him. By His touch their lusty feelings would increase, causing their faces to beam with smiles. Thus Lord Kṛṣṇa’s queens shone with resplendent beauty. Lord Kṛṣṇa’s flower garland would become smeared with kuṅkuma from their breasts, and His abundant locks of hair would become disheveled as a result of His absorption in the game. As the Lord repeatedly sprayed His young consorts and they sprayed Him in turn, He enjoyed Himself like the king of elephants enjoying in the company of his bevy of she-elephants.

Brahma Vaivarta Purana, Krishna Janma Khanda 112.34-46 ”O Narada, later on, Lord Krisna in due order by turns committed sexual intercourse on the auspicious day prescribed by the Vedas with seven women, viz., Kalindi, Satyabhama, Satya, NagnaJiti, sati, Jambavati and Laksmana. In course of time, each of these seven women bore ten sons and one daughter…” Tr. Rajendra Nath Sen

SHIVA

Brahma Vaivarta Purana, Krishna Janma Khanda 46.30-44 ”At that time, Parvati (who is the direct emblem of energy) and the powerful Sankara were not in the least exhausted by the above act…At that time they slept on a bed covered with flowers and with their heart animated with joy and with their bodies thrilling with raptures, they were pierced with the darts of Cupid, fainted and thus passed their days. Both of them who were expert in sexual science were rendered stark-naked through excess of pleasure; and their bodies were marked with the injuries inflicted by teeth and nails. The sandal-paste, aloe-paste and musk of their bodies and the vermillion on the forehead of Parvati disappeared; the garland of both were torn and the chignon of Gauri was relaxed. O fair one, at the time of intercourse her anklet, bracelet, anklet and earrings continued to resound…The earth being overloaded with the energy of Siva, the supporter of the world, was about to be rent asunder and quaked along with mountains, forests and oceans…” Tr. Rajendra Nath Sen

Shiva Purana, Rudra Samhitra 2, Sati Khanda 2, 21.19-24 ”Sometimes Siva would become invisible through his Maya and suddenly embrace her when she would become terrified and agitated. Sometime with musk he would make marks like bees on her breasts that resembled the buds of a golden lotus. Sometimes he would take the necklace off her breasts and press them with his hands…Even as she was looking on, sometimes he would come to her lofty breasts saying with laughter, this dark spot ”Kalika” on your breasts is your companion of the same colour as it contains the same letter as are found in your name ‘Kalika’.” Tr. Board of Scholars, Edited by J.L. Shastri

Srimad Bhagavatam 6.17.7 ”Lord Śiva, whose hair is matted on his head, has certainly undergone great austerities and penances. Indeed, he is the president in the assembly of strict followers of Vedic principles. Nonetheless, he is seated with his wife on his lap in the midst of saintly persons and is embracing her as if he were a shameless, ordinary human being.” Tr. Swami Prabhupada

Shiva Purana, Rudra Samhita 2, Kumara Khanda 4, 1.24 ”For a thousand years according to the calculation of the gods, Siva the Yogin has been engaged in sexual dalliance. He does not desist from it.” Tr. Board of Scholars, Edited by J.L. Shastri

Skanda Purana I.iii(P).13.11-12”On hearing these words of the Goddess, Sambhu, the Lord of Sonacala, the bestower of boons, granted everything desired by her as a boon. He was desirous of having sexual intercourse with her. Out of eagerness Siva asked her to applied the fascinated musk (to herself).” Tr. G.V. Tagare

Once Shiva was so much aroused that he repeatedly told Nandi to bring Parvati, he also told that Parvati should dress herself properly. Shiva couldn’t even wait till she prepared her toilet and sent Nandin again and again. So some girls especially Uma the daughter of Bana thought it would be nice idea to assume the form of Parvati and copulate with Shiva, she was very desirous of cohabiting with Shiva because previously she had seen Shiva and Parvati engaged in intercourse. So she tried to assume the form of Parvati and approach Shiva but Parvati learnt about it and stopped her, Parvati later told her that a person will come in her dream and rape her and he will be her future husband. And that guy was the grandson of Krishna named Anirudha. There is little variation in the story, it is uncertain whether Parvati told this to Uma when Uma saw Shiva and Parvati copulating or when Uma was going to assume the form of Parvati when Shiva was aroused.

Shiva Purana, Rudra Samhita 2, Yudha Khanda 5, 51.35-43 ”Then being glanced at by Kama who was not vanquished, the crescent-crested lord Siva highly indulgent in sports spoke to Nandin. Go and quickly from this forest and tell the dark complexioned Parvati everything and bring her here from Kailasa after she has bedecked herself… O excellent sage, then, at his importunity, Parvati, devoted to her husband, began to bedeck herself ardently…Siva who was extremely agitated told Nandin again. ”Dear, go again and fetch Parvati from there”. ”Yes, sir”, said he. He went to Parvati of sweet appearance and said: ”Your lord wishes to see you beautifully and gorgeously dressed. O goddess, Siva is eagerly waiting for various sports. O daughter of the mountain, please go since the lord is distressed with passion.”[61-62] Then the goddess Parvati bedecked herself zealously and went to Siva. She then sported with him. O sage, at the end of the dalliance Lord Siva vanished from the place accompanied by his wife, the Ganas and the gods.” Tr. Board of Scholars, Edited by J.L. Shastri

VISHNU

Devi Bhagavatam 9.14.4-23 ”…Ganga Devi was very much overpowered with enjoyment in her first intercourse with Narayana; so much so that She remained motionless…” Tr. Swami Vijnananda

RISHIS

Mahabharata 3.97.14-15 “…After a considerable time, O king, the illustrious Rishi one day beheld Lopamudra, blazing in ascetic splendour come up after the bath in her season. And pleased with the girl, for her services, her purity, and self control, as also with her grace and beauty, he summoned her for marital intercourse…” Tr. K.M. Ganguli

MANSAROVAR A HONEYMOON SPOT IN ANCIENT INDIA

Indian government spends crores of rupees for Hindu pilgrims as a subsidy to travel to Mansarovar. But this pilgrimage site namely Mansarovar was more like a honeymoon spot used by Hindu gods and sages,

Srimad Bhagavatam 3.23.39-40 ”In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years. Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaiśrambhaka, Surasana, Nandana, Puṣpabhadraka and Caitrarathya, and by the Mānasa-sarovara Lake.” Tr. Swami Prabhupada

Mahabharata 1.157.22-31 ”…Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakasand ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava…” Tr. K.M. Ganguli

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Sex Slaves

There is a story mentioned in Matsya Purana which tells us how the Devas used to capture women of non-Hindus (considered demons here) and forced them into prostitution. Can the Hindu digest these verses and show them to others so that everyone may know what Hinduism is really about? The verses are pretty clear and are self-explanatory s so I won’t be explaining or summarizing them,

Matsya Purana 71.26-30 ”Once upon a time thousands and thousands of the demons (Danavas, Asuras, Daityas and Raksasas) were killed in the war between the Devas and the demons. Indra told their numberless widows and those women who were forcibly seized and enjoyed, to lead the life of prostitutes and remain devoted to the kings and the Devas. Indra continued, ‘You should look upon, with equal eye, the kings your masters and on Sudra. All of you will attain prosperity, according to your fate. You should satisfy those who would come to you with adequate sum of money to enjoy your company, even if they be poor. ” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Indra told the widows of Demons (Non-Hindus) how they should lead their prostitution life,

Matsya Purana 71.44-45 ”That Brahmana should be well fed and be devoutly looked upon as cupid, for the sake of sexual enjoyment. Each and every desire of that Brahmana should be satisfied by the woman devote. She should, with all heart and soul and with a smile on her face, yield herself up to him.” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Matsya Purana 71.56-59 Henceforth, any Brahmana coming to them for the sake of sexual enjoyment on a Sunday, should be respected and honoured. If with the consent of that Brahmana, another handsome person come to them, these women should, with love and affection and to the best of their ability, perform all the fiftyeight kinds of observances of Love, favourite of man and gods, which would lead to pregnancy and which is not harmful to their soul’s welfare. ” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Bhishma had also taken women captives with him,

Mahabharata 1.102 ”Bhishma cut off, with his arrows, on the field of battle, bows, and flagstaffs, and coats of mail, and human heads by hundreds and thousands…Then that foremost of all wielders of weapons having vanquished in battle all those monarchs, pursued his way towards the capital of the Bharatas, taking those maidens with him.” Tr. K.M. Ganguli

Hinduism clearly sanctions slavery, readers can go through the article Slavery in Hinduism. As discussed in this article in the Rape category under the sub-category Rape and Abduction is legitimized, that Hinduism permits Rakshasa form of marriage for the Kshatriya caste, It can be considered rape because it is done after the family of the girl is slain and she is forcibly taken away, Mahabharata 13.44 says that bridegroom may forcibly take away the girl he likes to marry even after killing or beheading the girl’s kinsmen and Manu Smriti 3.33 says that sometimes the girl forcibly taken away may cry and weep and this is permitted in Mahabharata 1.73.

Many Hindu scriptures speak about female slaves and having sexual relation with them,

Narada Smriti 12.78 “Intercourse is permitted with a wanton woman, who belongs to another than the Brahman caste, or a prostitute, or a female slave, or a female not restrained by her master (nishakasini), if these women belong to a lower caste than oneself; but with a woman of superior caste, intercourse is prohibited.” Tr. Julius Jolly

Katyayana Smriti verse 723 “When a master has sexual intercourse with his female slave and the latter then gives birth to a son, the master looking to the seed (which was his own) should make the female slave free from slavery together with her progeny.” Tr. P.V. Kane

Agni Purana 211.37-43 ”…By making the gift of a female slave to one of the foremost of the Brahmanas, a man becomes an inmate of the region of the Apasaras (nymphs)…” Tr. Manmath Nath Dutt

Hinduism also levies custom duties on importing female slaves,

Agni Purana 223.23-29 ”…Duties payable on importing female slaves into the country should be determined with a due regard to the country imported from and the time of the import. The duties payable on animals and gold shall be a fifth and sixth part of the original value, while a sixth part of their value should be paid as the kings dues on importing articles of perfumery, cereals, flowers, roots…” Tr. M.N. Dutt

Krishna also gave many females slaves,

Mahabharata 4.72.19-26 ”…And Krishna gave unto each of the illustrious sons of Pandu numerous female slaves, and gems and robes…” Tr. K.M. Ganguli

Krishna’s father Vasudeva also had over a thousand concubines,

Mahabharata 16.7.37-38 ”The Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out, keeping before them the 16,000 women that had formed Vasudeva’s harem, and Vajra, the grandson of the intelligent Krishna.” Tr. K.M. Ganguli

Hindu god Rama’s father named Dasharath also had many concubines, I am reproducing the passage where Dashrath’s organizes Ashvamedha Yajna,

Valmiki Ramayan, Bala Kanda 1.14.35 ”Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king.” Tr. Shri Desiraju Hanumanth Rao

Hindu scriptures on concubines of Kings,

Natya Shastra 34.26-29 I shall now describe the classes and function of women who live in the harem and have dealings with the king. They are the chief queen (maha-devi), other queens (devi), his high born wives (sramini), ordinary wives (sthayini), concubines (bhogini) craft women (silpakarini), acresses (natakiya), dancers (nartaki), maids in constant attenance (ancarika), maids of special work (paricarka), maids in constant movement (sancarika), maids for running errands (presana-carika), Mahattaris (matron), old dames (sthavira). Ayuktikas and (overseer), Pratiharis (usher), maidens (kumari).

Natya Shastra 34.40 Concubines (bhogini) to a king are known as well-behaved, gentle [in manners], not very hanghty, and they are indifferent [to rivals], modest, affectionate but not held in high honor.

It’s mentioned in Narada Purana,

Narada Purana 35.43 “A son born of a virgin girl is called ‘Kanina’, and that born of pregnant before marriage is called ‘Sahodhaka’. One purchased by price is called ‘Krita’, ‘Punarbhava’ is two-fold.” Tr. Anand Swarup Gupta

Maharshi Manu on types of Slaves,

Manu Smriti 8.415 ”A captive of war, a slave for maintenance, the son of a female slave, one purchased for money, a slave obtained as a present, a hereditary one, and one condemned to slavery for any offence, these are the seven kinds of slave (lit., sources of slavery)” Tr. M.N. Dutt

Female slaves can’t perform the rites of a wife,

Baudhyana Dharma Sutra, Prasna 1, Adhyaya 11, Kandika 21 Now they quote also (the following verse): ‘It is declared that a female who has been purchased for money is not a wife. She cannot (assist) at sacrifices offered to the gods or the manes. Kasyapa has stated that she is a slave.

What does that mean? It means a female slave can do other works of a wife (like carnal pleasure) but not the sacrificial rites of the wife.

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Bride selling

Leave aside this purchasing of female slaves, Hinduism even brings a kind of marriage into slavery. As we know there are many forms of marriage in Hinduism, one of them is Manusha rite commonly known as Asura form of marriage. Vasistha explains it as,

Vasistha Dharma Shastra 1.35-36 “If, after making a bargain (with the father, a suitor) marries (a damsel) purchased for money, that (is called) the Manusha-rite. The purchase (of a wife) is mentioned in the following passage of the Veda, ‘Therefore one hundred (cows) besides a chariot should be given to the father of the bride.” Tr. Georg Buhler

Gautama Dharma Shastra 4.11-15 “If those who have (authority over) a female are propitiated by money, (that is) an Asura wedding…The first four (rites) are lawful; Some say, (the first) six.” Tr. George Buhler

Baudhayana Dharma Shastra Prasna I, Adhyaya 11, Kandika 20 (I, II, 20), Verses 7-8 “(If the bridegroom receives the maiden) after gladdening (the parents) by money, (that is) the rite of the Asuras (asura). (If the maiden is wedded) after being forcibly abducted, (that is) the rite of the Rakshasas (rakshasa). [12] Among these the sixth and the seventh agree with the law of Kshatriyas. For power is their attribute.” Tr. George Buhler

Baudhayana permits Asura (Manusha) form of marriage for Kshatriya whereas Manu Smriti prohibits it for Kshatriya and permits them for Vaishyas and Shudras and in some cases for Brahmanas also.

Manu Smriti 3.20-24 “Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varna) which partly secure benefits and partly produce evil both in this life and after death. (They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the Rishis (Arsha), that of Pragapati (Pragapatya), that of the Asuras (Asura), that of the Gandharvas (Gandharva), that of the Rhashasas (Rakshasa), and that of the Pisakas (Paisaka). Which is lawful for each caste (varna) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring. One may know that the first six according to the order (followed above) are lawful for a Brahmana, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sudra. The sages state that the first four are approved (in the case) of a Brahmana, one, the Rakshasa (rite in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sudra.” Tr. George Buhler

One may get confused when one reads 25th verse of this chapter, but according to Medhatithi that law is laid down only for the Kshatriyas. He also states that several forms of marriage are permitted but specific forms are superior. In case one is not able to find a bride to perform marriage in the superior form then he may recourse to other options or forms of marriage. He also states that Asura marriage which is a purchase of the bride for money from the father of the bride is specifically allowed for the Vaishya and Shudra castes and also allowed for Brahmana as an option. It is also mentioned in Narada Purana 26.15-18 that on failing to get a bride in acceptable forms of marriage a Brahmana may adopt any of the eight forms of marriage.

Acharya Medhatithi writes on Manu Smriti 3.24-25, “…For the Vaishya and the Shudra, it is the ‘Asura’ alone. Among those that have been sanctioned (before) and prohibited now, there is to be option; so that one may have recourse to the optional forms only when those that have been sanctioned absolutely in all cases are not possible…[25] The law laid down in this verse pertains to the Ksattriya and the rest, not to the Brahmana…The conclusion on this point is as follows :- For the Brahmana there are six forms of marriage; of these the ‘Brahma’ is the best of all; inferior to that are the ‘Daira’ and the ‘Prajapatya;’ inferior to these is the Arsa, then the ‘Gandharva,’ then the Asura…As regards the ‘Asura’ form, since it has been specifically prescribed for the Vaishya and the Shudra, it implies the exclusion of the Brahmana and the Ksattriya from it. And yet we have the distinct injunction of six forms as permitted for the Brahmana (in 23 above). From all which it follows that there is option; but it is an option with the restriction that one is to recourse to the second option only in the event of the first option being impossible…” Tr. Ganganath Jha

Garuda Purana permits Asura marriage for the Vaishyas,

Garuda Purana I.95.10-11 “In the Asura form of marriage, money is taken…The first four types of marriage are recommended for brahmins; the Gandharva and the Raksasa type for kings; the Asura type for vaisyas and the despicable last type for the sudras.” Tr. J.L. Shastri

Vishnu Smriti 24.24 and Asvalayana Grihya Sutra 1.6.6 also mentions Asura marriage. Bhishma also talks about prevalence of these forms of marriages,

Mahabharata Adi Parva 1, Section 116, Verses 8-10 “Bhishma said:- The wise have said that after inviting an accomplished man, a maiden may be bestowed on him decked with ornaments and accompanied with valuable presents as much as lie in the power of the bestower to give. Others may bestow their daughters by accepting a couple of kine. Some again may bestow their daughters by taking a fixed sum, and some again take away maidens by force. Some marry with the consent of the maidens and some by dragging them into consent…” Tr. M.N. Dutt

Skanda Purana also states that Asura form of marriage was prevalent among Kshatriyas and Vaishyas,

Skanda Purana IV.i.38.7 “Generally speaking, the marriages of the types of Gandharva, Asura and Raksasa are in vogue among Ksatriyas and Vaisyas…” Tr. G.V. Tagare

This will be an eye opener for some Hindus, because those poor Hindu used to say Marriage in Hinduism is a very spiritualistic matter and very unique compared to other religions. Is that the ‘Uniqueness’ they talk about? Purchasing a wife like a one purchases a commodity.

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LGBT

LGBT stands for Lesbian, Gay, Bisexual, and Transgender. To be precise Hinduism sanctions Transgenderism and Lesbianism. Many gods committed transgenderism. Which has compelled Hindu scholars to accept LGBT. The most famous story about LGBT in Hinduism is that of Shiva and Vishnu. Here is a verse from Skanda Purana which is addressed to Shiva,

SHIVA AND VISHNU

Skanda Purana I.iii(U).20.32-33 ”Be victorious, O Lord, whose head is adorned with Ganga and the crescent moon, O Lord, who have fascinated the minds of the wives of all sages by means of your handsome features. Be victorious, O Lord, who are possessed of the glory of the god of Love due to the close contact of the daughter of the Mountain. Be victorious, O Lord, who are an expert in the repetition of the (sexual) play over the body of Naranaya adopted by means of Maya (?).” Tr. G.V. Tagare

Narayana and Hari are the synonyms of Vishnu, Hara, Sankara, Shambhu are synonyms of Shiva’s name. This verse shows that Shiva had sex with Vishnu. As per story mentioned in Srimad Bhagavatam, Vishnu assumed the form of a beautiful woman, This form of Vishnu is known as Mohini. He assumed this form to lure and defeat the demons. Later on Shiva requested Vishnu to assume the form which is pleasing to the lusty people, Shiva wanted to see his Mohini form. Thus requested by Shiva, Vishnu assumed the form of Mohini. Shiva despite knowing that it was Vishnu just couldn’t resist his desire and followed Vishnu in front of his wife and even discharged semen out of desire. Both Mohini and Shiva were naked and Shiva forcefully embraced Vishnu (Mohini).

Agni Purana 3.17-20 He [Vishnu] was then requested by Hara to show (this form) unto him. The Divine Hari then displayed his female form unto Rudra. Overpowered by his (Vishnu’s) illusory power, Shambhu, renouncing Gouri, longed for that damsel. He became naked and looked like a maniac. He held the woman by the hair and she, releasing her hairs, ran away. He too followed her. Wherever dropped Hara’s seminal fluid there sprang up fields of his phallic emblem and gold.

The story mentioned in Srimad Bhagavatam will briefly explain this,

Srimad Bhagavatam 8.12.15-16 ”The Supreme Personality of Godhead said: When the demons took away the jug of nectar, I assumed the form of a beautiful woman to bewilder them by directly cheating them and thus to act in the interest of the demigods. O best of the demigods, I shall now show you My form that is very much appreciated by those who are lusty. Since you want to see that form, I shall reveal it in your presence. [19] Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there. [21] As She played with the ball, the sari covering Her body became loose, and Her hair scattered. She tried to bind Her hair with Her beautiful left hand, and at the same time She played with the ball by striking it with Her right hand. This was so attractive that the Supreme Lord [Vishnu], by His internal potency, in this way captivated everyone. [24-26] Thus Lord Śiva saw the woman, every part of whose body was beautifully formed, and the beautiful woman also looked at him. Therefore, thinking that She was attracted to him, Lord Śiva became very much attracted to Her. Lord Śiva, his good sense taken away by the woman because of lusty desires to enjoy with Her, became so mad for Her that even in the presence of Bhavānī [Shiva’s wife] he did not hesitate to approach Her. The beautiful woman was already naked, and when She saw Lord Śiva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place. [28-32] After following Her with great speed, Lord Śiva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms. Being embraced by Lord Śiva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yoga-māyā presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Śiva’s arms and ran away. As if harassed by an enemy in the form of lusty desires, Lord Śiva followed the path of Lord Viṣṇu, who acts very wonderfully and who had taken the form of Mohinī. Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Śiva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain.” Tr. Swami Prabhupada

As per Brahmanda Purana a son was born to Shiva-Vishnu known as Shasta.

Brahmanda Purana Lalita Mihatmya 6.7-9 “The second form appeared when the churning for the sake of Nectar was being carried out. That form fascinated Sarva (Siva). It cannot be comprehended by the mind or expressed through words. On seeing it, even isa (god Siva) became charmed and enchanted although he is omniscient. When prohibited by her, he left off Parvati all of a sudden and he indulged in sexual intercourse with her (i.e. Mohini). He begot of her (the son) Sasta, the supressor of Asuras.” Tr. G.V. Tagare

Shasta is popularly known as Ayyappa in south India. He is also known by the name Hari-Hara. As he was born from Hari (Vishnu) and Hara (Shiva).

Apologists try to give lame explanation for this homosexual act, they say that Shiva did not have sex (read rape) with Vishnu but with Mohini who was a woman. For the sake of the argument even if I accept this to be true then does that mean it is permissible to have sex with a transgender? As Vishnu transformed himself into a woman and in this modern age it’s possible for a man to become woman after going through some surgeries. Moreover this is not a avatar of Vishnu its just his form, when you search the meaning of Avatar on Google you will find the following meaning

a manifestation of a deity or released soul in bodily form on earth; an incarnate divine teacher”

Some examples are Krishna and Ram, the two avatars of Vishnu who had taken birth on the earth through human parents. But unlike these two Mohini didn’t took birth on earth. Gods like Shiva assumed forms of beggar and other people to carry on their so called test on people, so Hindus don’t say ”so and so beggar tested those people” but they say “Shiva assumed the form to test them” similarly Mohini was Vishnu itself this is why some Hindu scholars permits homosexuality on the basis that Shiva and Vishnu were engaged in this act,
https://vedkabhed.files.wordpress.com/2014/12/homosexuality-shiva-vishnu-ravishankar.jpg?w=336&h=355

http://www.firstpost.com/india/homosexuality-not-a-crime-in-hinduism-says-sri-sri-ravi-shankar-1283843.html 

SHIVA AND AGNI

There is one more story of LGBT of Shiva. Where Shiva ejaculated his semen into the mouth of the fire god Agni, after Agni interrupted his sexual dalliance of Shiva with his wife. The context of this story is that all the gods were frightened by a demon named Taraka who was causing trouble on earth, no god could defeat him except Shiva. But Shiva was engaged in sexual intercourse with his wife for a very long time. All the gods waited for it to finish, but Shiva did not stop that. So at last the gods sent Agni to summon Shiva to kill the demon Taraka. Agni went to the palace after assuming the form of a bird and interrupted their intercourse. Shiva in anger ejaculated the semen in Agni’s mouth,

Brahma Purana, Gautami-Mahatmya 58.16-24 ”At the instance of Devas the fire-god assumed the form of a parrot and went to the place where the lord of the worlds was sporting with Uma…The lord of Devas called the fire-god moving about in front of him, in the form of a bird and said, ”O Agni, you have been recognised through various ways. Do not speak anything. Open your mouth. Take this in and carry it with you.” After saying this lord Sambhu discharged a great deal of semen into the mouth of fire-god. With this semen within him Agni could not at all go. Utterly tired, Agni sat down on the bank of Ganga. He then discharged a greater portion of that semen into Krttikas wherefrom Karttika was born. The remaining portion of the semen of Sambhu that had been within his body, Agni split into two and deposited into his beloved wife Svaha who was particularly eager to have a child.” Tr. Board of Scholars, Edited by J.L. Shastri

This is also mentioned in Mahabharata 9.44.6-11 with a slight variation. Kartikkeya is considered the son of Shiva and Agni as per Vamana Purana as the semen was swallowed by Agni,

Vamana Purana 31.26-28 “O Brahman, in the meantime Brahman said to Agni ‘How old and grown up is your son, Guha now’? Hearing his words, and not knowing his son, Agni said to Brahman, I do not know who is Guha,’ Being pleased, the Lord said, ‘You drank the semen of Sankara in the past, so a child, the lord of the three worlds has been born in the thickest of reeds.” Tr. Anand Swarup Gupta

As per another version, the sages’ wives who were bathing in the river were also impregnated as Agni had deposited a portion of the semen in the river. Later all those wives aborted their pregnancies except Arundhati. Agni is an intermediary, i.e. whatever is put in Agni reaches the god as a result the semen of Shiva went into the stomach of all the gods and they were impregnated by it,

Shiva Purana, Rudra Samhita 2, Kumara Khanda 4. Ch 2.25 ”The gods are wont to partake of the offerings of food etc. consigned to the fire in accordance with the Vedic text. Hence the gods became pregnant.” Tr. Board of Scholars, Edited by J.L. Shastri

The gods later vomited the semen on the behest of Shiva,

Shiva Purana, Rudra Samhita 2, Kumara Khanda 4. Ch 2.30-38 ”We have become pregnant and also scorched by your semen. O Siva, take pity on us. Remove our miserable plight…[Shiva said] At my Behest you shall vomit this semen virile of mine. you will be happy thereby. Accepting this command with bent head Visnu and the other gods immediately vomited it out after duly remembering Siva the imperishable” Tr. Board of Scholars, Edited by J.L. Shastri

KRISHNA AND ARJUNA

According to Tamil versions of the Mahabharata, the god Krishna – an incarnation of Vishnu – also took the form of Mohini and married Aravan. This was in order to give Aravan the chance to experience love before his death, as he had volunteered to be sacrificed. Krishna remained in mourning in the Mohini form for some time after Aravan’s death. This marriage and death of Aravan are commemorated annually in a rite known as Thali, during which Hijra (Indian “third gender”) take on the role of Krishna-Mohini and “marry” Aravan in a mass-wedding, followed by an 18-day festival. The festival ends with a ritual burial of Aravan, while the Hirjas mourn in Tamil style: by beating their chests in ritual dances, breaking their bangles and changing into white mourning clothes.

According to Padma Purana Krishna is said to have been in a relationship with Arjuna. Arjuna was desirous of knowing the secrets of Vrindavan or the Ras Leela you can say. So he prayed to a goddess named Tripura who fulfilled his desire by turning Arjuna into a woman. Arjuna became a woman after he dipped into a lake. This form of Arjun has been called as Arjuni and Arjuniya in the Padma Purana. Arjuni went to Krishna who then had sex with Arjuna,

Padma Purana Patalakhanda 5, Chapter 74, Verses 61-74a “Then having heard the words, when Arjuna plunged into the water of the lake…The charmingly smiling one got up and on seeing around, was confused. He instantly saw himself (to be turned into) a wonderful, excellent lady, who had a slim, fair, charming body like the rays of pure gold…” Tr. N.A Deshpande

Padma Purana Patalakhanda 5, Chapter 74, Verses 177b-196a “…Arjuniya, having seen in confusion on the left side of the pleasing goddess Radhika, propitiating and offering a tambula to him of a bright smile, was overcome with the passion of love. Then, Srikrsna, who knew everything, knowing her to be like that, seized her hand, and he the lord, the great master of magical art secretly sported with her in the entire pleasure-forest. Then putting his sport-like arm on her should and coming to Sarada, said to her: ‘Bathe quickly this slim-bodied lady of a gentle smile, fatigued due to sport, in this western lake.’ Then that goddess Sarada (took her) to the western lake, (and) said to her, ‘Take bath’. The fatigued one did like that. She who got to the interior of the water, again turned into Arjuna and got up at the place where the lord of gods and the chief of the beautiful Vaikuntha stood. Seeing Arjuna dejected and broken-minded, Krsna kindly touched him with his hand and put him (back) to his nature.” Tr. N.A Deshpande

Arjuna the biggest devotee of Krishna is said to have transformed himself into a eunuch,

Mahabharata 4.45.13-14 “…Indeed, thou seemest to me to be Mahadeva, or Indra, or the chief of the Gandharvas, dwelling in the guise only of one of the third sex.’ “Arjuna said, ‘I tell thee truly that I am only observing this vow for a whole year agreeable to the behest of my elder brother. O thou of mighty arms, I am not truly one of the neuter sex, but I have adopted this vow of eunuchism from subservience to another’s will and from desire of religious merit. O prince, know me now to have completed my vow…” Tr. K.M. Ganguli

KRISHNA AND NARADA

Krishna also had sex with Narada Muni in the same way,

Padma Purana, Patalakhanda 5, Chapter 75, Verses 24b-32a “Narada said: This is a great secret, the secret of secrets. Formerly Brahma told me that secret about Vrndavana (when I had said to him): ‘O lord of gods, O father, tell me the secret of Vrndavana.’ Hearing this desire (of mine), he remained silent for a moment. Then he said to me: ‘O child, go to Maha (i.e. great) Visnu, my lord. Undoubtedly I must also go there with you.’ Saying so, and taking me (with him) he went to the abode of Visnu. He told Maha Visnu what I had said to him. Hearing that Maha Visnu himself ordered the self-born one (i.e. Brahma). ‘By my order, you take the sage Narada, and arrange for his bath in the lake called Amrta.’ Having entered the Amrta lake, I took bath there. Just at that moment I was (i.e. I found myself) near women, beyond (i.e. on the other side of) the lake (I was) turned into a woman, endowed with all (good) charachteristics…” Tr. N.A. Deshpande

Padma Purana, Patalakhanda 5, Chapter 75, Verses 39B-53 “With them, (we) went where the eternal Krsna remained. The lord, who was merely of the form of the Good, the Intelligence and the Joy, and o that of a woman, and whose heart was delighted due to the women, again and again said to me: ‘Come along O dear one, O beloved, embrace me devoutly.’ O you best brahmana, there only he enjoyed (with me) for a year. Then that best lover said to that goddess Radhika: ‘This was my natural form there, which had taken the form of Narada. Take her to the Amrta lake, and arrange for her bath.’…After that goddess Radhika took me to the lake, waited there, and went (back) near the feet of the Moon in the form of Krsna. Then immediately after plunging (into the lake) I came (back) as Narada…” Tr. N.A. Deshpande

NARADA AND KING TALADHVAJA

Sage Narada had a relationship with a King named Taladhvaja as per the version available in Srimad Devi Bhagavatam,

Srimad Devi Bhagavatam Book 6, Chapter 28, Verses 37-54 “…O Nârada! Look! Look! How clear crystal-like is the water of this pool like the heart of a saint; see how it smells also fragrantly in contact with the lotuses on it.” When the Bhagavân spoke thus to me; I kept my lute and deer skin aside and gladly went to the edge of the tank. Washing then my hands and feet I tied my hair lock and, taking Kus’a grass, I performed my Âchaman and, purifying myself, began to bathe myself in that tank. While I was bathing, Hari was looking at me; by the time I took a dip, I saw that I quitted my male form and got a beautiful female form. Hari took away, then, my deer skin and lute and mounting on Garuda went away in a moment to His own residence. Getting the female form and decorated with excellent ornaments, my memory of my previous male form vanished at once; I forgot all about my famous lute and forgot also Jagannâtha, the Deva of the Devas. I then came out of the tank in that enchanting woman form, saw the pool of water filled with clear limpid water and adorned with lotuses. Seeing that, I began to think :– “What is this?” and I became very much astonished. While I was thus meditating in my woman form, a king, named Tâladhvaja, came there, all on a sudden, on a chariot, accompanied by numerous elephants and horses. The King looked like a second Cupid…” Tr. Swami Vijnananda

Srimad Devi Bhagavatam Book 6, Chapter 29, Verses 13-20. “The King then began to sport with me amorously according to the rules of the Kâma S’âstra in various ways and with great enjoyments and pleasures. He then left all his kingly duties and state affairs and he began to remain day and night with me deeply immersed in amorous sports; so much his mind was merged in me in these plays that he could not notice the long time that passed away in the interval. He used to drink the Vârunî wine and, forsaking all the state affairs, began to enjoy me in nice gardens, beautiful lakes, lovely palaces, beautified houses, excellent mountains and enviable forests and became completely subservient to me. O Dvaipâyana! Being incessantly engaged with the King in amorous sports and remaining obedient to him, my previous body, male ideas, or the birth of Muni, nothing whatsoever came in my memory. I remained always attached to him…” Tr. Swami Vijnananda

Srimad Devi Bhagavatam Book 6, Chapter 30, Verses 1-14. Nârada said :– O Best of Munis! The King was greatly astonished to see me dip in the tank in a female figure and get up from the tank in a male figure and thought, “Where is my dearest wife? And how is this Nârada Muni suddenly come here!” The King, not seeing his wife, lamented very much and cried frequently, “O my dear Wife! Where have you gone, leaving me here thus. Without you, O One of spacious hips! My life, palace and kingdom, all, are quite useless…” Tr. Swami Vijnananda

BUDHA (SON OF SOMA) AND KING

Another form of LGBT is also found in Srimad Bhagavatam. Some sages went to the abode of Shiva but as soon as they spotted Shiva and Parvati engaged in sexual intercourse they immediately went away. To please Parvati, Shiva said that anyone coming near his area shall become a woman. A king accidentally stepped into that area and became a woman, later (s)he had sex with the son of moon god Soma named Budha,

Vayu Purana, Part 2.23.15-18 …He who is revered in the three worlds is famous as Sudyumna. He has attained the form of a lady. That noble lady returned to her father after securing the boon. After getting an opportunate moment, she was invited for love making (sexual intercourse) by Budha (the planet mercury). From Budha, the son of Soma, Puruavas, the son of Ila was born. After giving birth to the son born of Budha, she became Suyumna again. Sudyumna had three sons, all extremely virtuous” Tr. G.V. Tagare

Srimad Bhagavatam 9.1.30-35 ”When the goddess Ambikā saw the great saintly persons, she was very much ashamed because at that time she was naked. She immediately got up from the lap of her husband and tried to cover her breast. Seeing Lord Śiva and Pārvatī engaged in sexual affairs, all the great saintly persons immediately desisted from going further and departed for the āśrama of Nara-Nārāyaṇa. Thereupon, just to please his wife, Lord Śiva said, “Any male entering this place shall immediately become a female!” Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another. Sudyumna had been transformed into the best of beautiful women who excite sexual desire and was surrounded by other women. Upon seeing this beautiful woman loitering near his āśrama, Budha, the son of the moon, immediately desired to enjoy her. The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Thus Budha begot in her womb a son named Purūravā.” Tr. Swami Prabhupada

This is also mentioned in Matsya Purana 11.50 and Brahmanda Purana 2.3.60.15-17.

MITRA AND VARUNA

Shatapatha Brahmana also promotes Homosexuality, it is about the homosexual act of the Vedic gods Mitra-Varuna,
Satapatha Brahmana 2.4.4.19
In that same night Mitra implants seed in Varuna, and when it (the moon) then it is produced from that seed…

OTHERS

There’s a story of King Dilipa the ancestor of Rama in a Bengali Ramayana called Krittvasa Ramayana. In this Ramayana it is stated that King Dilip died without having any son. His kingdom had become kingless, the gods were worried so Shiva ordered King Dilipa’s two wives to have sex with each other like a man. One of the wife conceived a son who was later known as Bhagiratha. There are two versions in the Krittvasa Ramayana, I am mentioning only one, the second version names the two queens as Chandra and Mala.

Krittvasa Ramayana, Adi Kanda “Dilipa ruled like Indra, the king of the gods, but was sad as he did not have a son. Leaving behind his two wives in the city of Ayodhya, Dilipa went in search of the Ganga….On his death the city of Ayodhya was kingless…Riding his bull, Shiva went to Dilipa’s two queens and said to them: ‘By my blessings, one of you will have a son.’ Hearing Shiva’s words, the two women said: ‘We are widows, how can we have a child?’ Shankara replied: ‘You two have intercourse with one another. By my blessings one of you will have a lovely child.’ Having bestowed this boon, the god who destroys the three worlds went his way. The two wives of Dilipa took bath. They lived together in extreme love. After days, one of them menstruated. Both of them knew one another’s intentions and enjoyed love play, and one of them conceived….” Tr. Kumkum Roy
As mentioned in the book Same-Sex Love in India, by Ruth Vanita, Published by Penguin UK, 20-Oct-2008

There is another version mentioned in the Bengali version of Padma Purana,

Padma Purana, Svarga Khanda 16.6-24 “King Dilipa had no son, and after a long time, he died. His two wives were constantly sad. They went to the hermitage of the sage Vasistha and said to him, ‘The dynastic line descended from King Sagara has been broken, and the kingdom has been attacked by enemies. Tell us what to do.’ When he heard this, the great sage thought deeply about the matter, and when he had made his decision he said to the two queens, ‘This human dynasty will not be terminated. A noble son will be born to the two of you, fine ladies with beautiful eyes. I will make a supreme effort on your behalf.’ When he had said this, Vasistha cooked up a consecrated pot of rice and milk (caru) that was infused with all good qualities, using the proper ritual for one who wished to have a son. Then he said to the two noble women, ‘One of you must eat this consecrated pot of rice and milk, and the other must have intercourse with her in the manner of a man.’ When the women heard this, they did what the great sage had told them to do. The eldest queen became pregnant, and after the usual time brought forth a son. But since the boy had been born without any semen of a man, he was born without any bones, and was just like a ball (pinda) of flesh. The two queens named him Bhaghiratha…” Tr. Wendy Doniger

This is the Padma Purana of Bengali manuscript not to be found in the one translated by N.A Deshpande.

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Niyoga

Niyog Pratga is the Vedic practice where the childless or sonless widow sleeps with another man and conceives the child, but the child would be considered the son of the deceased father and not his biological father. The Brother of the deceased person is preferred to contract Niyog with the widow after that close relatives were given preferences. Niyoga is sanctioned by Hindu scriptures. Swami Vivekananda writes about Niyoga,

“…Another cause was instrumental in bringing this about — the change in the system of marriage. The earliest system was a matriarchal one; that is, one in which the mother was the centre, and in which the girls acceded to her station. This led to the curious system of the Polianders [polyandrous], where five and six brothers often married one wife. Even the Vedas contain a trace of it in the provision, that when a man died without leaving any children, his widow was permitted to live with another man, until she became a mother; but the children she bore did not belong to their father, but to her dead husband…” By Swami Vivekananda, Ideals of Womanhood,(BrooklynStandard Union, January 21,1895) https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_2/Reports_in_American_Newspapers/Ideals_of_Womanhood

It is mentioned in Shastras,

Gautama Dharma Shastra 18.4-6 “A woman whose husband is dead and who desires offspring (may bear a son) to her brother-in-law… (On failure of a brother-in-law she may obtain offspring) by (cohabiting with) a Sapinda, a Sagotra, a Samanapravara, or one who belongs to the same caste.” Tr. Georg Buhler

Baudhyana Dharma Shastra Prasna II, Adhyaya 2, Kandika 4, verses 7-9 “widow shall avoid during a year (the use of) honey, meat spirituous liquor, and salt, and sleep on the ground. Maudgalya (declares that she shall do so) during six months. After (the expiration of) that (time) she may, with the permission of her Gurus, bear a son to her brother in law, in case she has no son.” Tr. Georg Buhler

It is mentioned in Puranas,

Garuda Purana chapter 95 ”The younger brother of a husband, may go unto a childless wife of his elder brother for the purpose of begetting an offspring on her person with the permission of his elders, first had and obtained in that behalf, and with his body annointed with clarified butter.” Tr. M.N. Dutt

Another version of this Purana translated by J.L. Shastri is given below,

Garuda Purana I.95.16-17 “For producing a son and a heir in the family the brother-in-law or a cousin or a person of the same clan can have intercourse with an issueless widow till she conceives. If he touches her after that he becomes degraded. The son born thus is the legitimate son of the deceased husband.” Tr. J.L. Shastri

Kurma Purana 2.22.98 ”…a son born of the Niyoga rite should perform Sraddha to his progenitor as well as the dead husband of his mother. Then he shall be the true heir. If a son is born out of the semen virile without the sanction of Niyoga, the son should offer Pindas to the progenitor. However, he may perform Sraddha to the Ksetrin (mother’s husbands).” Tr. G.V. Tagare

It is mentioned in Vishnu Smriti,

Vishnu Smriti 15.1-3 Now there are twelve kinds of sons. The first is the son of the body, viz. he who is begotten (by the husband) himself on his own lawfully wedded wife. The second is the son begotten on a wife, viz. one begotten by a kinsman allied by funeral oblations, or by a member of the highest caste, on an appointed (wife or widow).

It is mentioned in Yajnavalkya Smriti,

Yajnavalkya Smriti, Book 1 Achara Adhyaya, chapter 3, verse 68 ”The younger brother of the husband, a Sapinda or a Sagotra, being anointed with clarified butter, and with the permission of the Guru, may go to a sonless widows, when in season, with the desire of raising a son.” Tr. R.B.S. Chandra Vidyarnava

Maharshi Manu writes,

Manu Smriti 9.190 “Let the widow of a deceased, sonless man get a son procreated on her person by a man of her husband’s Gotra (i.e., his younger brother, or a Sapinda relation), and let the entire estate of that deceased person be invested in that son.” Tr. M.N. Dutt

Vasistha Dharma Shastra 17.56 “After the completion of six months she shall bathe, and offer a funeral oblation to her husband. (Then) her father or her brother shall assemble the Gurus who taught or sacrificed (for the deceased) and his relatives, and shall appoint her (to raise issue to her deceased husband)…Let him approach (the widow) in the muhuarta sacred to Pragapati (behaving) like a husband, without (amorously) dallying with her, and without abusing or ill-treating her.”

Katyayana Smriti verse 859 “When a person begets a fruit (a son) with the consent of the owner of the field (husband of the wife), both of them are entitled to the fruit (the son), since a fruit is not produced in the absence of one (of the two).” Tr. P.V. Kane

Manu Smriti 9.59 ”In the absence of a son, a woman wishing to obtain a progeny, shall lie down under an appointment, with a younger brother, or with a Sapinda relation, of her husband for the procreation of a son.” Tr. M.N. Dutt

Manu Smriti 3.173 ”He, who, otherwise than under an appointment of begetting a son on her, visits the widow of his deceased elder brother, out of passion, is called the husband of a deceased elder brother’s widow.” Tr. M.N. Dutt

Niyoga in Manu is obscure. There are a couple of stories that prove Niyoga existed in the Vedic period, Niyoga was perhaps also used to satisfy the desire which is evident from the story of Muni Vyasa and maidservant. Sage Vasistha the common son of Mitra-Varuna had contracted Niyoga with the wife of a King,

Mahabharata 1.179.33-47 ”…O best of Brahmanas, I desire to obtain from thee that by which, O foremost of all that are conversant with the Vedas, I may be freed from the debt I owe to the race of Ikshvaku! O best of men, it behoveth thee to grant me, for the perpetuation of Ikshvaku’s race, a desirable son possessing beauty and accomplishments and good behaviour.’ “The Gandharva continued, ‘Thus addressed, Vasishtha, that best of Brahmanas devoted to truth replied unto that mighty bowman of a monarch, saying, ‘I will give you…After the royal sage had entered his capital, the queen, at the king’s command, approached Vasishtha. The great Rishi, making a covenant with her, united himself with her according to the high ordinance. And after a little while, when the queen conceived, that best of Rishis, receiving the reverential salutations of the king, went back to his asylum. The queen bore the embryo in her womb for a long time. When she saw that she did not bring forth anything, she tore open her womb by a piece of stone. It was then that at the twelfth year (of the conception) was born Asmaka, that bull amongst men, that royal sage who founded (the city of) Paudanya.” Tr. K.M. Ganguli

This story is also mentioned in Srimad Bhagavatam 9.9 and Narada Purana,

Narada Purana, Uttarabhaga 28.32 “O Brahmana, the activities of the Lord are beyond human scrutiny though he abides by the favourably Dharma. Vyasa the son of Parasara, is himself the classifier of the Vedas. He was a man of truthful vision. His very form is worthy of being worshipped. (But) he was born of the semen virile of one who destroyed the virginity (of a woman). Hence he is called a Kanina (son of an unmarried girl). Moreover, he had sexual intercourse with the wives of his younger brothers.” Tr. G.V. Tagare

Satyavati requested Vyasa who was born of her from Parasara, to have sons from the queens of his younger brother Vicitravirya as mentioned in Mahabharata Adi Parva section 104 & 105

This king was cursed thus he couldn’t impregnate his wife and requested Vasistha to impregnate her. But why did Vasistha do that when he could have just discharged semen in a pot and given birth to a son just like he was born or else he could have used his mystic power to remove the curse. Another sage named Dirghatama had done a similar act with the wife of King Bali named Sudeshana but the King wasn’t cursed,

Mahabharata 1.104.37-47 ”The virtuous Vali, ever devoted to truth, then learning who the man was that was thus saved by him, chose him for raising up offspring. And Vali said, ‘O illustrious one, it behoveth thee to raise upon my wife a few sons that shall be virtuous and wise.’ Thus addressed, the Rishi endued with great energy, expressed his willingness. Thereupon king Vali sent his wife Sudeshna unto him. But the queen knowing that the latter was blind and old went not unto him, she sent unto him her nurse. And upon that Sudra woman the virtuous Rishi of passions under full control begat eleven children of whom Kakshivat was the eldest…Thy unfortunate queen Sudeshna, seeing me blind and old, insulted me by not coming herself but sending unto me, instead, her nurse.’ The king then pacified that best of Rishis and sent unto him his queen Sudeshna. The Rishi by merely touching her person said to her, ‘Thou shalt have five children…” Tr. K.M. Ganguli

Let me show you the ugly side of this Rishi Dirghatama,

Matsya Purana 48.67-76 ”After that, King Bali appeased that sage and was furious with his wife; and sent her again well-dressed, after her toilet, to the sage, when the seer said. ”O. Devi! Cast off your bashfulness and then lick the whole of my body with your tongue, after rubbing it with salt, curds and honey; you will then attain your wish and get sons.” The queen followed the directions of the seer, but omitted to lick the hind private parts. When the sage said; ”O, blessed one! Your eldest son will be without that part of the body which you have omitted to lick.” The queen said:- ”Sire! It is not worthy of you to bless me with such an offspring. Be pleased at my devotion and show your mercy to me.” Dirghatama said:- ”O, Blessed one, through your fault this will happen exactly as I have told you and this son of yours will not delight you in any way, but your grandson will; he will, however, not feel the necessity of the missing part of his body.” Then the sage, touching her abdomen, said, ”O, queen because you have licked all parts of my body except the privates, your sons will be like the full moon, and, in all you will be blessed with five sons of Divine beauty who will be most illustrious, renowned, righteous and performers of sacrifices.” Tr. Taluqdar of Oudh, Edited by B.D. Basu

Why does the Rishi need to do this shameless act? We read in scriptures that gods and sages possess mystic power and are capable to do anything. Even if the king is impotent or infertile then why doesn’t he use the spells mentioned in the Vedas for fertility? If the Virility spells in the Vedas are useless then why keep them in the Vedas just tear them and throw them away. Why corrupt the society with such vulgar Vedic Hindu practices?

Brahma had gone to sage Santanu’s house, however, Santanu was not present at that time and Brahma was welcomed by Santanu’s wife Amogha, seeing the beautiful wife of sage Santanu, Brahma ejaculated on their seat and left the house. When sage Santanu came to of all this, instead of becoming furious, he asked his wife Amogha to drink Brahma’s semen in order to conceive a son, as commanded by her husband, Amogha drank the semen and was impregnated.

Padma Purana Section 1 Sṛṣṭi-khaṇḍa, Chapter 55, verses 19b-30a “There was a well-known sage, Śantanu by name, who was honoured by gods and whose lustre was like that of the lotus-born one (i.e. Brahmā). (His) beautiful and youthful (wife) was known as Amoghā. Once Brahmā went to her house to meet her husband (Śantanu). At that time, the best sage (i.e. Śantanu) had gone to the forest for (collecting) flowers etc… Seeing that woman of a spotless body, the Creator was overpowered with the passion of love…The semen of the supreme soul, Brahmā, fell on the bedstead. Then Brahmā, being afflicted and distressed, quickly left. Then the sage came home, and saw (Brahmā’s) semen on the seat. He asked the beautiful woman (his wife): “Who had come here?” Then that brāhmaṇa understood it by means of meditation. “O good woman, please preserve by my order the very important semen of Brahmā. A son, who alone will purify all the worlds, will be born (to you). Our desire which is all auspicious will (now) be fulfilled.” Then the chaste, illustrious woman, obeying his order, drank, for the birth of a son, the semen of Brahmā, the supreme soul.” Tr. N.A. Deshpande

A sage named Angira had also contracted Niyoga with the wife of Rathitara,

Srimad Bhagavatam 9.6.2-3 “Rathītara had no sons, and therefore he requested the great sage Aṅgirā to beget sons for him. Because of this request, Aṅgirā begot sons in the womb of Rathītara’s wife. All these sons were born with brahminical prowess.— Having been born from the womb of Rathītara’s wife, all these sons were known as the dynasty of Rathītara, but because they were born from the semen of Aṅgirā, they were also known as the dynasty of Aṅgirā. Among all the progeny of Rathītara, these sons were the most prominent because, owing to their birth, they were considered brāhmaṇas.” Tr. Swami Prabhupada

King Pandu was also born of Niyoga. After his marriage, he urged his wife Kunti to contract Niyoga with other men and beget offspring. Pandu’s biological father was Muni Vyasa,

Devi Bhagavatam 6.25.1-10 ”Vyasa said :– OKing! The mother became astonished to hear me. Becoming very anxious for a son, she began to speak to me. O Child! The wife of your brother, the daughter Ambalika of Kasiraj, is a widow; she is very sorrowful; she is endowed with all auspicious signs and endowed with all good qualities; better cohabit with that beautiful young wife and get a child according to the tradition of the S’istas…Seeing me an ascetic with matted hairs on my head and void of every love sentiment, perspiration came on her face; her body turned pale and her mind void of any love towards me. When I saw that lady trembling and pale beside me, I angrily spoke :– “O One of beautiful waist! When you have turned out pale, considering your own beauty, let your son be of a pale colour.” Thus saying I spent there that night with Ambalika. After enjoying her I took farewell from my mother and went to my place.” Tr. Swami Vijnananda

It is also mentioned in Mahabharata Adi Parva 106. Muni Vyasa was appointed to cohabit with the princess but at first, the princess sent a maid. Despite knowing that it was a maidservant Muni Vyasa enjoyed her. Vyasa speaks about it in the following way,

Srimad Devi Bhagvatam 6.25.11-21 ”Ambika sent to me a maid-servant of Vichitravîrya, full of youth and beauty, and adorned with various ornaments and clothings. That maid-servant of beautiful hairs and of a swan-like gait adorned with garlands and red sandal-paste, came to me with many enchanting gestures and making me take my seat on the cot, became herself merged in love sentiments. O Muni! I became pleased with her gestures and amorous sports and passed the night, full of love towards her and played and cohabited with her.” Tr. Vijnananda

The story of Muni Vyasa cohabiting with the maid servant is also mentioned in Srimad Devi Bhagavatam 2.6.1-12. King Pandu was afflicted with a curse and thus couldn’t approach his wife for sexual intercourse. But he did not hesitate in ordering his wife to cohabit with other men,

Mahabharata 1.120.26-41 “Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti, unto him, he told her in private, ‘Strive thou to raise offspring at this time of distressThe religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one’s own self upon his wedded wife; 2nd, the son begotten upon one’s wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one’s wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband’s death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother’s son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers. The self-born Manu hath said that men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Therefore, O Kunti, being destitute myself of the power of procreation, I command thee to raise good offspring through some person who is either equal or superior to me. O Kunti, listen to the history of the daughter of Saradandayana who was appointed by her lord to raise offspring. That warrior-dame, when her monthly season arrived, bathed duly and in the night went out and waited on a spot where four roads met. She did not wait long when a Brahmana crowned with ascetic success came there. The daughter of Saradandayana solicited him for offspring. After pouring libations of clarified butter on the fire (in the performance of the sacrifice known by the name of Punsavana) she brought forth three sons that were mighty car-warriors and of whom Durjaya was the eldest, begotten upon her by that Brahmana. O thou of good fortune, do thou follow that warrior-dame’s example at my command, and speedily raise offspring out of the seed of some Brahmana of high ascetic merit.” Tr. K.M. Ganguli

King Pandu also ordered his wife Kunti to conceive children with the Sun god Surya,

Mahabharata 1.123.1-9 “Vaisampayana said, ‘O Janamejaya, when Gandhari’s conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him. And she offered without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her some time before. Then the god, overpowered by her incantations, arrived at the spot where Kunti was seated in his car resplendent as the Sun. Smiling, he asked, ‘O Kunti, what am I to give thee?’ And Kunti too smiling in her turn, replied, ‘Thou must even give me offspring.’ Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brought his excellent child, who lived to acquire a great fame…And this first child of Pandu shall be known by the name of Yudhishthira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.”

Not to confuse this consensual sex with the rape. When Surya raped Kunti a son named Karna was born, see Devi Bhagavatam 2.6.36-48 and it happened before her marriage. While the above one happened after her marriage to King Pandu and a son name Yuddhishtira was born. So both these are two different stories. As Hindu scripture permits Niyoga, King Pandu had no problem with it at all. He kept on asking (or forcing) his wife to contract Niyoga with many men, finally, the distressed Kunti resisted it and addressed Pandu in the following way,

Mahabharata 1.123.75-77 “The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, ‘The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becometh a harlot. Therefore, O learned one, as thou art well-acquainted with the scripture on this subject, why dost thou, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?’” Tr. K.M. Ganguli

This is just a reason given by Kunti to stop her husband from violating her by other men. Vedic law permits a woman to cohabit with up to 11 men to beget children. When Parashurama the sixth avatar of Vishnu annihilated Kshatriya men 21 times, the female Kshatriyas went to Brahmins to contract Niyoga and begat progeny who was Kshatriyas as the law of Niyoga is that the son belongs to the deceased father but not to the biological father who contracted Niyoga. Kshatriya women contracted Niyoga with Brahmin twenty-one times,

Brahmanda Purana 2.3.46.29-33 “After killing all the Ksatriyas on the surface of the Earth, Rama became calm…Ksatriya kings were begotten of the widowed wives of those Ksatriyas by Brahmanas. Again he (Rama) killed hundreds and thousands of such kings. In two years, Rama made the Earth devoid of Ksatriyas once again…Again, O king, enlightened Ksatriyas were procreated by the Brahmanas. Rama killed them entirely like the god of death, the destroyer of the Earth.” Tr. G.V. Tagare

Mahabharata 1.104.4-7 “And the illustrious scion of Bhrigu’s race, by means of his swift arrows annihilated the Kshatriya tribe one and twenty times. “And when the earth was thus deprived of Kshatriyas by the great Rishi, the Kshatriya ladies all over the land had offspring raised by Brahmanas skilled in the Vedas. It has been said in the Vedas that the sons so raised belongeth to him that had married the mother. And the Kshatriya ladies went in unto the Brahamanas not lustfully but from motives of virtue. Indeed, it was thus that the Kshatriya race was revived.” Tr. K.M. Ganguli

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Bestiality

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Hinduism also allows Bestiality i.e. sex with animals. As I already mentioned, Shiva had raped Agni whilst Agni was in the form of a bird which is a case of bestiality, let me quote that passage again,

Brahma Purana, Gautami-Mahatmya 58.16-24 ”At the instance of Devas the fire-god assumed the form of a parrot and went to the place where the lord of the worlds was sporting with Uma…The lord of Devas called the fire-god moving about in front of him, in the form of a bird and said, ”O Agni, you have been recognised through various ways. Do not speak anything. Open your mouth. Take this in and carry it with you.” After saying this lord Sambhu discharged a great deal of semen into the mouth of fire-god. With this semen within him Agni could not at all go. Utterly tired, Agni sat down on the bank of Ganga. He then discharged a greater portion of that semen into Krttikas wherefrom Karttika was born. The remaining portion of the semen of Sambhu that had been within his body, Agni split into two and deposited into his beloved wife Svaha who was particularly eager to have a child.” Tr. Board of Scholars, Edited by J.L. Shastri

A passage from Mahabharata shows that a Rishi named Kindama used to have sex with other deer as he was uncomfortable having sex with humans,

Mahabharata 1.118.5-38 “Vaisampayana said, ‘O king, one day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi’s son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly…[Rishi in deer form said] The time of sexual intercourse is agreeable to every creature and productive of good to all. O king [Pandu], with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee…I am, O king [Pandu], a Muni who liveth on fruits and roots, though disguised as a deer…I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine. But senseless man, as you have killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine. When, approaching thy wife lustfully, thou wilt unite with her even as I had done with mine… Tr. Kisari Mohan Ganguli

Rishi Kindama was able to have sex with deer, I wonder how he was sexually attracted to deers? Maharshi Manu writes that many sages were born after sages had cast their semen in animals,

Manu Smriti 10.72 ”Since through their excellent energies (potency), seeds, cast in the wombs of beasts (by the holy sages), fructified in the shapes of human beings, who became honoured and commendable Rishis in life; the seed is commended (as of greater importance in an act of fecundation).” Tr. M.N. Dutt

Ved Vyasa was attracted to Apsara Ghritachi even after she had assumed the form of a parrot,

Narada Purana II.58.18-25 “After having obtained that excellent boon from the Lord, Vyasa, the son of Satyavati, was one day engaged in churning the sacrificial sticks, with the desire of making a fire (for sacrificial purpose). At that time, the illustrious sage happened to see a heavenly damsel called Ghrtaci who, in consequence of her brilliant splendour, possessed excellent beauty. Seeing that celestial damsel, in that forest, the great sage Vyasa became instantly passionately enamoured of her. After making Vyasa deeply agitated with passion, the most beautiful Ghrtaci, transforming herself into a she-parrot, approached him. Even after seeing the celestial lady disguised in another form, he was overcome with cupid (passionate love) who spread in every part of his body…Due to the inevitablity of Destiny (lit.what was to happen) the heart of the sage was fascinated by the (beautiful) form (of Ghrtaci). With the desire to do this (viz. the kindling of fire) while he was suppressing his passion with special efforts, all of sudden his semen fell on the churning sticks. It was thus that the great ascetic Suka was born, while Vyasa continued the churning of sacrificial sticks.” Tr. G.V. Tagare

There is another version of this story Devi Bhagavatam 1.14.1-70.

A demon named Rambha was a devotee of the fire god Agni. Not to confuse this demon Rambha as the Apsara named Rambha. He was desirous of having progeny. Agni accepted his prayer and said that he should immediately copulate with any specie and he will get a progeny.

Srimad Devi Bhagavatam 5.2.27-31 ”…Vyasa said :– O king! Hearing thus the sweet words of Fire, Rambha quitted the hold of his hairs and said :– O Lord of the Devas! If thou art pleased, grant my desired boon that a son be born unto me, who will destroy the forces of my enemy and who will conquer the three worlds. And that son be invincible in every way by the Devas, Danavas and men, very powerful, assuming forms at will, and respected by all. The Fire said :– O highly Fortunate! You will get your son, as you desire; therefore desist now from your attempting suicide. O highly fortunate Rambha! With any female of whichever species, you will co-habit, you will get a son, more powerful than you; there is no doubt in this. Vyasa said :– O king! Hearing thus the sweet words of the Fire as desired, Rambha, the chief of the Danavas, went, surrounded by Yaksas, to a beautiful place, adorned with picturesque sceneries; when one lovely she-buffalo, who was very maddened with passion, fell to the sight of Rambha. And he desired to have sexual intercourse with her, in preference to other women. The she-buffallo, too, gladly yielded to his purpose and Rambha had sexual intercourse with her, impelled as it were by the destiny. The she-buffalo became pregnant with his semen virile…” Tr. Swami Vijnananda

Why does a Vedic god Agni command his devotee to have sex with ‘any specie’? The word of god becomes the command and can be taken as permissibility. The excerpts from Manu Smriti itself are enough to prove bestiality was practiced in the Vedic period.

There’s a story in Vishnu Purana about King Satadhanu who had taken birth as a dog due to committing the ‘sin’ of speaking with an infidel. His wife after taking rebirth as the daughter of Kasi recognized her husband and married him while he was still a dog,

Vishnu Purana 3.18.64-67 “With the eye of divine intelligence she knew that her own husband had been regenerate as a dog, and going once to the city of Vaidiśá she saw the dog, and recognised her former lord in him. Knowing that the animal was her husband, she placed upon his neck the bridal garland, accompanying it with the marriage rites and prayers…” Tr. H.H. Wilson

Hinduism also encourages Ashwamedha Yagna, let’s not go into details of this ritual. This ritual was performed by the king and his wives and also had the involvement of priests to chant Mantras. This ritual involved killing the horse, the chief queen would then place the penis of the dead horse in her vagina, and she would ask the dead horse to release semen in her. This ritual was done in front of the king and priests. Ram’s mother Kaushalya is said to have spent a night with the dead horse. For more information read the article Ashvamedha Yajna the obscene ritual and Obscenity in Veda articles.

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Sex Positions

Why the word of god has to explain sex position? It’s not porn literature after all. We have already read in the article Obscenity in Veda how the Vedas talk about sex positions. When Vedas the highest authoritative text can teach such vulgar things then why can’t other Hindu scriptures?

Brihadaranyaka Upanishad 6.4.9-10 ”If a man desires his wife with the thought: ”May she enjoy love with me.” Then, after inserting the member in her, joining mouth to mouth and stroking her organ, he should utter the following mantra ”O semen, you have been produced from my every limb…Bring this women under my control, like a deer pierced by a poisoned arrow.” Now, the wife whome he desires with the thought: ”May she not conceive”- after inserting the member in her and joining mouth to mouth, she should inhale and exhale, repeating the following mantra: ”with power, with semen, I reclaim the semen from you.” Thus she comes to be without semen.” Tr. Swami Nikhilananda

There is another verse in Brihadaranyaka Upanishad which is based on Vedas,

Atharva Veda 14.2.71 ”O bride, I am Amah and you are Saa I am Saman and you are Rik and I am sun and you earth. Let both of us unite together and procreate progeny.” Tr. Vaidyanath Shastri (Arya Samaj)

Brihadaranyaka Upanishad 6.4.20-22 Then he embraces her, repeating the following mantra: I am the vital breath and you are speech. You are speech and I am the vital breath. I am Saman and you are Rig; I am heaven and you are earth. Come, let us strive together so that we may have a male child.” Then he spreads apart her thighs, repeating the following mantra: “Spread yourselves apart, Heaven and Earth.” Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra:” Let Vishnu make the womb capable of bearing a son! Let Tvashtra shape the various limbs of the child! Let Prajapati pour in the semen! Let Dhatra support the embryo! O Sinivali, make her conceive; O goddess whose glory is widespread, make her conceive! May the two Atvins, garlanded with lotuses, support the embryo! “Let the two Atvins chum the womb with the two golden arani sticks! I am placing a seed in your womb to be delivered in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters are impregnated by air, so I am impregnating you by placing this seed in your womb.” After the reciting of the mantra, he utters his own name and that of his wife and places the seed.” Tr. Swami Nikhilananda

The Padma Purana also shows vulgarity,

Padma Purana II.53.98-109 ”…O messenger, the organs of generation of the male and also of the female throb. Then the male and the female, being inflamed with passion, unite. The body (of the male) is rubbed with the body (of the female). Due to coitus a momentary pleasure is produced…” Tr. N.A. Deshpande

Padma Purana V.100.59b-77 ”…O king, there is the itching for sex in all beings. The penis of the man expands, so also the vulva of the woman. The woman and the man, getting mad, are then united. Due to rubbing of one body with another, there is a momentary pleasure…” Tr. N.A. Deshpande

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Oral Sex

There is a story of the sun god raping his wife by inserting his male organ into her mouth,

Brahma Purana 4.42-43 “The Lord assumed the form of a horse and approached her as she grazed about fearlessly in the form of a mare. It was in her mouth that he had his sexual intercourse, as she began fidgeting due to her suspicion that he might be a person other than her own husband. She let out the semen of Vivasvat through her nostrils.” Tr. Board of Scholars, Edited by J.L. Shastri

This is also mentioned in Shiva Purana,

Shiva Purana, UmaSamhita 5.35.32-34 ”He assumed the form of a horse and approached her for sexual indulgence with her who could not be overwhelmed by any living being due to her lustre and observance of restraint. O sage, in the course of the sexual activity she suspected him to be another man. Hence she received the semen through the mouth into the nostril. Thence were born the twin gods Asvins, the foremost among physicians.” Tr. Board of Scholars, Edited by Jagdish Lal Shastri

This story is also mentioned in Matsya Purana 11.34-37 and Brahmanda Purana 2.3.59.74-76. This is also mentioned in Nirukta and Vedas although it doesn’t give much detail like the above verses. Kama Sutra also speaks about oral sex, although I shouldn’t quote Kama Sutra here but as evident, other Hindu scriptures are no less than Kama Sutra and I find no difference between them,

Kama Sutra 2.9 When, holding the man’s lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the ‘nominal congress’. When, covering the end of the lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called ‘biting the sides’. When, being desired to proceed, the eunuch presses the end of the lingam with his lips closed together, and kisses it as if he were drawing it out, it is called the ‘outside pressing’. When, being asked to go on, he puts the lingam further into his mouth, and presses it with his lips and then takes it out, it is called the ‘inside pressing’. When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called ‘kissing’. When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called ‘rubbing’. When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called ‘sucking a mango fruit’. And lastly, when, with the consent of the man, the eunuch puts the whole lingam into his mouth, and presses it to the very end, as if he were going to swallow it up, it is called ‘swallowing up‘.

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Masturbation

The Padma Purana clearly shows how a woman masturbates, but why the word of god should do that?

Padma Purana V.112.23a-33a “On the death of the husband before (her death) she should not enter fire (with the thought) ‘In my widowhood, all this wealth will be useful for my religious merit.’ Resolving like this with (i.e. in) her mind, when widowhood has come, she, when she gets and itching of the vulva (i.e. has a desire for sex) by day or at night, she said (i.e. would say), after having gone to a lonely place and after having uncovered (i.e. taken off) her garment, to her vulva these words, through grief, and with her hand on her generative organ: ”O vulva, what have you done? What sin have you committed? Or is it the sin of the penis due to having got into you? Or is it the sin of the doer due to avoiding service like me?” Even then when the itch is produced, she would put her finger (into her vulva); and due to the feeling of the itch she would do strange movements after that. Having rubbed it with her hands, having struck it and having expanded it, she, being extremely pained, repeatedly shook her feet. She, after having embraced the (piece of) wood of the cot, and pressed her breasts (against it) as she liked, became sad due to peculiar disposition of her mind…” Tr. Board of Scholars; G.V. Tagare

Mahabharata 3.224.7 “Markandeya continued, ‘Then Agni, filled with great joy and delight, married Swaha in the guise of Siva, and that lady joyfully cohabiting with him, held the semen virile in her hands.” Tr. K.M. Ganguli

Kama Sutra 5.6 The women of the royal harem cannot see or meet any men on account of their being strictly guarded, neither do they have their desires satisfied, because their only husband is common to many wives. For this reason among themselves they give pleasure to each other in various ways as now described. Having dressed the daughters of their nurses, or their female friends, or their female attendants, like men, they accomplish their object by means of bulbs, roots, and fruits having the form of the lingam, or they lie down upon the statue of a male figure, in which the lingam is visible and erect.

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Open/Group Sex

Many Hindu gods and sages used to have sex in the open mostly in the forest without any hesitation. Many times their act was seen by other people also. One such story is of Indra copulating with Paulomi and this act was seen by a sage named Anga,

INDRA

Padma Purana II.30.76-85 ”O brahmanas, once the brahmana, the very lustrous and vigorous son of Atri went to the Nandana (garden); there is saw Indra, Pakasasana. He saw Indra, who was accompanied by hosts of celestial nymphs and Gandharvas and Kinnaras…who was adorned with all ornaments, who was engaged in sexual sports, who possessed an unlimited prowess…By his side he saw the blessed virtuous Paulomi, charming and auspicious, glorious with beauty, lustre and penance, shining with good fortune and chastity. With her that Indra enjoyed in the Nandana forest. Seeing his sport, the best brahmana Anga (thought): ‘Lucky is the king of gods who is surrounded by such (beings). Oh, (great) is the power of his penance, due to which he has obtained such a great (i.e. high) position.” Tr. N.A. Deshpande

Another act of Indra,

Mahabharata 3.115.17 ”…And the mighty ruler of the Haihaya tribe placing himself on his celestial car, affronted Indra, while that deity was enjoying himself with Sachi, his queen. Then, O Bharata’s son, the blessed and the revered god (Vishhnu) held a consultation with Indra…” Tr. K.M. Ganguli

SHIVA

Shiva was an ascetic by name only. He did many shameless acts, Rishis spotted Shiva and his wife having sex and they also saw Shiva’s wife topless,

Devi Bhagavatam 1.12.1-53 ”…Once on a time, Sanaka and other Risis went to this forest to pay a visit to Sankara, illuminating the ten quarters by their holy aura. But then Bhagavan Sankara was in amorous dealings with Sankari. The beautiful Devi Ambika was then naked and sitting on the lap of Sankara and therefore became very much ashamed at their sight…” Tr. Swami Vijnananda

This is also mentioned in Brahmanda Purana 2.3.60.24-26a, But this didn’t stop Shiva from cohabiting in the open. He once again cohabited in a forest and was seen by the sage Bhrigu who later cursed him,

Devi Bhagavatam 4.20.36-37 “O King! When Mahadeva [Shiva], being infatuated with Kama, went into the forest of Bhrigu and becoming naked, began to copulate, the ascetic Bhrigu, seeing him in that state, exclaimed “O You are very shameless” and cursed Him thus :– Let your penis drop off just now. Mahadeva, then to satisfy his thirst for passion, began to drink the water of the lake Amrita Vapi, dug by the Danavas.” Tr. Swami Vijnananda

Once Uma the daughter of demon Bana observed the act between Shiva and Parvati and was struck with passion,

Vishnu Purana 5.32.11-13 “PARASARA.–Usha, the daughter of Bana, having seen Parvati sporting with her lord, Sambhu, was inspired with a wish for similar dalliance…” Tr. H.H. Wilson

There is a story in Skanda Purana although it’s not about Shiva or his wife having open sex but about his wife’s breasts seen by demons when her upper garments were tossed while playing with a ball,

Skanda Purana IV.ii.65.26-27 “The brilliance of her body was completely revealed as the upper cloth over her breasts was tossed about. The lotus like palms of the goddess became excessively red as she continuously beat the springing ball. Her eyebrows seemed to dance as her eyes closely followed the ball. Mrdani, the beautiful mother of the universe, was playing thus and she was seen by the Ditijas (demons) named Vidala and Utpala who happened to go through the firmament…” Tr. G.V. Tagare

VISHNU

Narada Muni went to Sveta Dipa the residence of Vishnu where he spotted Vishnu having sex with his wife and also saw the breasts of Vishnu’s wife Lakshmi,

Devi Bhagavatam 6.28.1-11 ”…Thus the Bhagavan Narayana was playing in amorous movements with the daughter of the ocean, fully capable to give one delight and enjoyment. Seeing me, the lovely Devi Kamala, dear to Vasudeva, full of youth and beauty, decorated with ornaments, endowed with all auspicious signs, superior to all the women, went away at once (to another room) from the presence of Janardana. The breast of Laksmi Devi was becoming visible even through the cloth thrown over it…” Tr. Swami Vijnananda

Vishnu’s avatar Krishna had also done a similar act with his girlfriend Viraja, His aunt cum concubine Radha was enraged because of that. Viraja due to Radha’s fear committed suicide,

Brahma Vaivarta Purana, Prakriti Khanda 49.1-9 ”…Once upon a time, Lord Krisna, well decked was sporting with a cow herdess named Viraja on a part of the Sata Sringa mountain situatied in Vrindavana at the Goloka…Their sexual intercourse was interminable Krisna and Viraja both expert in sexual intercourse enjoyed the pleasures of that intercourse. For one Manwantra according to the calculation of the residents of the Goloka, free from death and birth their intercourse lasted. Four female messengers of Radha went and informed Radha of the matter. Radha was thereupon highly incensed and threw down the garland from her breast…She ascended,, with millions of her beloved female companions…This car was faster in speed than the mind. Sudama, the friend of Krisna as soon as he perceived the approach of Radha, warned Krisna and ran away with his associates. Afraid of forfeiting the love of his beloved Radha, Krishna left the chaste Viraja and disappeared. Viraja, too, through Radha’s fear, committed suicide…” Tr. Rajendra Nath Sen

RISHIS AND OTHERS

An old sage named Parasara became passionate after he saw a girl named Satyavati on the boat and wanted to have sex right on the boat before everyone,

Mahabharata 1.63.69-84 “…While engaged in this vocation, Satyavati was seen one day by the great Rishi Parasara, in course of his wanderings. As she was gifted with great beauty, an object of desire even with an anchorite, and of graceful smiles, the wise sage, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu of celestial beauty and tapering thighs, saying, ‘Accept my embraces, O blessed one!’ Satyavati replied, ‘O holy one, behold the Rishis standing on either bank of the river. Seen by them, how can I grant thy wish?’ “Thus addressed by her, the ascetic thereupon created a fog (which existed not before and) which enveloped the whole region in darkness. And the maiden, beholding the fog that was created by the great Rishi wondered much. And the helpless one became suffused with the blushes of bashfulness…”And Satyavati gratified with having obtained the excellent boon in consequence of which she became sweet-scented and her virginity remained unsullied conceived through Parasara’s embraces. And she brought forth the very day, on an island in the Yamuna, the child begot upon her by Parasara…” Tr. K.M. Ganguli

This is also mentioned in Shiva Purana Umasamhita 44.23. The poor girl named Satyavati couldn’t openly refuse as she was afraid that the Rishi may curse her. So she tried many other things given below,

Shiva Purana, Umasamhita 5.14.18-25 ”Afflicted with lust the sage caught hold of the lass. Tremblingly the lass spoke to the merciful sage. ”O great sage, I have foul smell and black complexionAfflicted by lust the sage caught hold of her again. On seeing him bent upon seizing her she said again. ”It is mentioned in the Vedas that sexual intercourse shall be indulged in at night; not during the day…Hence please wait till the night falls. Now all the men will see us and so shall my father who stands at the other bank.” On hearing the words uttered by her, the leader sage immediately created a screen of snow, thanks to his strength of his merit.” Tr. Board of Scholars, Edited by J.L. Shastri

As far as my opinion is concerned I consider this to be no different from prostitution. In prostitution, money is exchanged for illicit sex and here the Rishi offered her pleasant smell and beautiful form. This old Rishi was so aroused that he didn’t care about her foul smell or her ugly appearance, he held her hand and wanted to have sex right on the boat, he didn’t even care about other people standing on the other side of the shore. All he wanted was carnal satisfaction. Who knows the people on the other side may have seen this act but turned a blind eye because this was such a disgusting act.

A Rakshasa king spotted a Rishi having sex with his wife,

Narada Purana I.9.52 “Moving about on the banks of the Narmada, that Raksasa (king) who frightened all the world, happened to see a certain sage engaged in amorous sports with his beloved.” Tr. G.V. Tagare

On seeing Gandharvas making love a sage became very passionate,

Shiva Purana, Rudra Samhita 2, Parvati Khanda 4, 34.9-10 ”The Gandharva was an expert in the science of erotics. He was in the company of a woman. He was therefore completely submerged in the ocean of pleasure, sexual dalliance and was lusty. On seeing him the great sage became very lustful. He lost interest in penance and began to think of acquiring a wife.” Tr. Board of Scholars, Edited by J.L. Shastri

King of Gandharva had also copulated in open and was seen by a Brahmin woman,

Srimad Bhagavatam 9.16.2-3 Once when Reṇukā, the wife of Jamadagni, went to the bank of the Ganges to get water, she saw the King of the Gandharvas, decorated with a garland of lotuses and sporting in the Ganges with celestial women [Apsarās]. She had gone to bring water from the Ganges, but when she saw Citraratha, the King of the Gandharvas, sporting with the celestial girls, she was somewhat inclined toward him and failed to remember that the time for the fire sacrifice was passing.

GROUP SEX

What else can be more disgusting than this? Balrama the elder brother of Krishna went to the Gopis which were abandoned by Krishna, they addressed him in the following way,

Srimad Bhagavatam 10.65.11-12 “For Kṛṣṇa’s sake, O descendant of Dāśārha, we abandoned our mothers, fathers, brothers, husbands, children and sisters, even though these family relations are difficult to give up. But now, O Lord, that same Kṛṣṇa has suddenly abandoned us and gone away, breaking off all affectionate ties with us. And yet how could any woman fail to trust His promises?” Tr. Swami Prabhupada

Balrama followed the footsteps of his younger brother Krishna. Balrama had sex with all of them instead of telling them to lead a chaste life,

Srimad Bhagavatam 10.65.17-18 ”Lord Balarama, the Personality of Godhead, resided there for the two months of Madhu and Mādhava, and during the nights He gave His cowherd girlfriends conjugal pleasure. In the company of numerous women, Lord Balarama enjoyed in a garden by the Yamunā River. This garden was bathed in the rays of the full moon and caressed by breezes bearing the fragrance of night-blooming lotuses.” Tr. Swami Prabhupada

Swami Prabhupada tries his level best to show that these Gopis were different from those enjoyed by Krishna. But Srimad Bhagavatam10.65.9-10 clearly tells that those Gopis who were enjoyed by Balrama were the same Gopis that Krishna had enjoyed. Balrama like his brother Krishna was not ashamed at all copulating with numerous women at the same time. Another passage from Srimad Bhavatam shows that Apsaras also have a group sex,

Srimad Bhagavatam 4.6.25 ”My dear Kṣattā, Vidura, the celestial damsels come down to those rivers in their airplanes with their husbands, and after sexual enjoyment, they enter the water and enjoy sprinkling their husbands with water.” Tr. Swami Prabhupada

As per the story mentioned in Srimad Bhagavatam a sage named Kardama divided himself into 9 men and impregnated his wife with 9 discharges,

Srimad Bhagavatam 3.23.47 ”The powerful Kardama Muni was the knower of everyone’s heart, and he could grant whatever one desired. Knowing the spiritual soul, he regarded her as half of his body. Dividing himself into nine forms, he impregnated Devahuti with nine discharges of semen.” Tr. Swami Prabhupada

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Immorality

Hinduism has many more immoral things prescribed in the scripture. When Shiva’s wife died, he held her dead body and kissed her frequently which can be considered Necrophilia,

Brahma Vaivarta Purana, Krishna Janma Khanda 43.1-24 ”…Lamenting thus and afflicted with grief, he held the dead body of his beloved wife to his breast and kissed and embraced it again and again. Siva pressed his lips to the lips of his beloved and embracing her repeatedly swooned again” Tr. Rajendra Nath Sen

Padma Purana 1.31.123-127 states that Shiva offered his testicles to a hungry Shivaduti as food,

Padma Purana, Srsti Khanda section 1, chapter 31, verses 123-127 “Thus addressed Maheśvara, the god of gods, told them in the vicinity of Pārvatī about their food: “I have accomplished the food prepared in many ways. All that is exhausted. And no other (kind of food) is seen here…. I shall give you as food which has never been tasted before by anyone. Below my navel are these two circular long and fruit-like testicles. Even with this food you will have great satisfaction.” Tr. N.A. Deshpande

Vishnu exchanged his wives, he gave his wives to Shiva and Brahma,

Devi Bhagavatam 9.6.45-67 “…Now go in full Amsas to Brahmâ and become His wife. Let Gangâ go also in Her fullness to S’iva. Let Padmâ remain with Me. Padmâ is of a peaceful nature, void of anger, devoted to Me and of a Sâttvika nature…” Tr. Swami Vijnananda

Also mentioned in Brahma Vaivarta Purana, Prakriti Khanda, Chapter 6, Verse 13-60

It is mentioned in Shastra that if a younger brother gets married before his elder brother is married then he should give his wife to the elder brother and later take her back after his elder brother has copulated with his wife,

Vasistha Dharma Shastra 20.8-10 Now he who has taken a wife before his elder brother shall perform a Krikkhra penance and an Atikrikkra penance, give (his wife) to that (elder brother), marry again, and take (back) the same (woman whome he wedded first). The husband of a younger sister married before her elder sister shall perform a Krikkhra penance during twelve days, marry and take to him that (elder sister). The husband of an elder sister married after the younger one shall perform a Krikkhra penance and an Atikrikkhra penance, give (his wife) to that (husband of the younger sister and marry again).

This is also mentioned in Mahabharata,

Mahabharata 12.165.67-70 “If a younger brother weds before his elder brother, then the younger brother, the elder brother and the woman that is married, all three, in consequence of such wedding, become fallen. All of them should observe the vows prescribed for a person who has neglected his sacrificial fire, or practise the vow of Chandrayana for a month, or some other painful vow, for cleansing themselves of their sin. The younger brother, wedding, should give his wife unto his unmarried elder brother. Afterwards, having obtained the permission of the elder brother, the younger brother may take back his wife.” Tr. K.M. Ganguli

Manu Smriti censures the marriage of a younger brother while the elder brother remains single,

Manu Smriti 3.171-2 He must be considered as a Parivettri who marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti. The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth, all fall into hell.

A story in Skanda Purana goes like this,

Skanda Purana I.i.21.112-115 “On being rebuked thus by Rati, the excellent sage Narada himself hurriedly went to Sambara, the leading Daitya. He intimated to the king of Daityas that Madana had been burned by Rudra who had become furious. Then he continued: ‘His wife is a noble-minded lady. Bring her here, O highly fortunate one. Make her your wife, O mighty one. Among all those beautiful ladies who have been brought by you, that Rati, the wife of Madana, will be the most beautiful one.’ On hearing these words of the celestial sage of sanctified soul, he went to that place where the highly splendid lady was staying.” Tr. G.V. Tagare

Rati insults Sage Narada for his overtures. Sage Narada takes revenge by instigating Sambara, king of Daityas, to abduct Rati and marry her. He abducts her but couldn’t marry her as he is unable to touch her as Rati decreed that he would be reduced to ashes if he touches her so he makes her the chief of his kitchen under the name of Mayavati. Such was the character of the Hindu sage that he instigated a Daitya king to abduct and marry her just because she insulted him.

Ravana describes the beauty of Sita,
Valmiki Ramayana, Aranya Kanda 3.46.16-20 “While standing before her then Ravana eyed at the auspicious wife of Rama, whose lips and teeth are fine, visage is shiny like a full moon, and who is presently tortured by her tearful lamentation and sitting in the straw-cottage, and he approached that lotus-petal eyed Vaidehi who is dressed in ochry silks, as that night-walker is gladdened at his heart for her solitude. Glittering like the glitter of gold, silkened in ochry silks, you are like a lotus-tendril garlanded with divine lotuses as your ensemble, who are you?” Thus Ravanan started addressing Seetha. “Oh, rosy faced one, are you the personified numen of Respect, Renown or Resplendence, or the Felicitous Lakshmi herself, or oh, curvaceous one, are you a nymphal Apsara, or the numen of Benefactress, or a self-motivated woman, or Rati Devi, the consort of Manmatha, the Love God. “Your hips are beamy, thighs burly akin to elephant’s trunks, and these two breasts of yours that are ornamented with best jewellery are rotund, rubbing and bumping each other, and they are swinging up and up, their nipples are brawny and jutting out, and they are smoothish like palm-fruits, thus they are covetable for they are beautiful.” Tr. Shri Desi Raju Hanumantha Rao

Sita was wearing a silk saree so it’s possible that her breasts and nipples were visible through that saree or it could be that she had denuded herself.

BLACK MAGIC

Hinduism teaches extremely obscene black magic spells and techniques.

Khadira Grihya Sutras 1.4.15-16. At the time of her courses he should touch with his right hand her secret parts with (the verse), ‘May Vishnu make thy womb ready’ (MB. I, 4, 6). When (that verse) is finished, he should cohabit with her, with (the verse), ‘Give conception’ (l.l. 7).

Narada Purana III.84.32-35 “In the north-eastern corner he shall duly worship Vighnaraja accompanied by his beloved. He is shining with goad and noose in his hands. His fingers are engaged in touching the beloved’s private parts. He is naked and holds a skull filled with wine. With the tusk he is holding a bowl that shines and from which jewels roll down. He shall worship Pusti who is also naked. Her features resembles saffron. She is unfettered in her intoxicated gestures and movements. With one hand, she holds a red lotus and with the other she touches penis. She is pink in colour. She has embraced her lover. The two treasures are to be worshipped…” Tr. G.V. Tagare

Narada Purana III.84.24-26 “He who meditates on the vaginal passage of a woman splashed with the menstrual blood and repeats the mantra ten thousand times, shall certainly fascinate and captivate the people by means of sweet poesy. The devotee shall meditate on Kali as follows: She is stationed on the chest of Shiva who is on the Yantra with fifteen corners. She is engaged in amorous battle with lord Mahakala and is smiling sweetly. The devotee himself shall perform sexual intercourse. even as he does so he shall repeat the mantra a thousand times. [29] While during the day, the devotee should take sacrificial meals and during the night while engaged in sexual intercourse he should repeat the mantra a hundred thousand times. He shall thereby become a king” Tr. G.V. Tagare

Technique to secure the love of Husband

Agni Purana 302.7-18 ”…The above Mantra sacred to the goddess Chamunda, should be deemed as the best of charms. A wife, should wash her vagina with the expressed juice of the drugs known as the Triphala, whereby she would be able to win her husband’s affections for good. Similarly a wife should apply over her private parts, a paste composed of Ashvagandha, barley, turmeric, camphor, Pippali, the eight sorts of grain known as the Ashtadhanya, Vrihati, and twenty black pepper, who would thereby retain the affection of her husband for the last day of her life…” Tr. M.N. Dutt

Below is the verse telling how to secure the love of husband and how to stop him from going to other women,

Garuda Purana, Dhanvantari Samhita 203. ”…A plaster composed of Samdhava, Krishna Lavanam, galls of fishes, and sugar pasted together with honey and clarified butter may be applied by a woman to her own private parts before sharing the bed of a man. The man, who will know her thus, will never visit any other woman in his life…” Tr. M.N. Dutt

Agni Purana 313.15-23 ”…The same Mantra, repeated by a man or a wife at the time of sexual intercourse, would captivate his or her mind forever. A man, fondly looking at the nudity of a woman, or touching her while repeating the Mantra, is sure to enthrall her mind for good…” Tr. M.N Dutt

Hindu scriptures has such techniques for men also,

Garuda Purana Ch 208 ”O thou supreme deity, O thou beloved of Parvati, let a man, during an act of sexual congress, take his own seed, and smear the left leg of the woman therewith with this left hand, whereby he is sure to bring her under his control. O thou supreme deity, the application of a plaster composed of pigeon’s dung and rock-salt pasted together with honey by a man, before an act of coitus, to his own reproductive organ, enables him to bring the woman under his control. Take five red flowers of different species, and Privangu, equal in weight with these flowers; and paste them together. The plastering of his reproductive organ with this paste, before an act of sexual union, gives a man the power of fascinating the woman.” Tr. M.N. Dutt

Demons suck the blood of menstruating women,

Garuda Purana 2.22.61-62 ”[Ghosts said] We lick up the urine mixed with semen from the vaginal passage of the widow having illicit intercourse with her paramour. Dear friend, I am ashamed to tell you about the food we take. O pious brahmana, we lick up the menstrual blood from the generative organ of a woman.” J.L. Shastri

Giving breasts to Brahmana to suck before son. A woman insisted a Brahmana to suck her breasts and he did it,

Skanda Purana V.iii.20.47-48 Sri Devi said:- If a righteous son well-known all over the world is to be born to me, I will first breast-feed a Brahmana and then alone my son. O great sage, such a son has been born to me. O eminent Brahmana, if you wish to be alive suck the breasts.” Tr. G.V. tagare

The above verses may sound decent after reading Narada Purana verses. The Narada Purana contains many absurd black magic spells,

Narada Purana III.84.22-24 ”In the cremation ground the devotee shall sit naked on the chest of a corpse. Repeating the mantra he shall offer a thousand flowers of the arka plant smearing them with his own semen. With these flowers he shall devotedly worship the goddess. Ere long, he shall become the lord of the earth. He who meditates on the vaginal passage of a woman splashed with the menstrual blood and repeats the mantra ten thousand times, shall certainly fascinate and captivate the people by means of sweet poesy.” Tr. Board of Scholars, Edited by J.L. Shastri

Narada Purana III.84.20 ”He who repeats mantra ten thousand times seeing the sexual organ of a woman with beautiful eyes shall attain equality with the lord of speech ere long.” Tr. Board of Scholars, Edited by J.L. Shastri

Narada Purana III.84.25-26 ”The devotee shall meditate on Kali as follows: She is stationed on the chest of Siva who is on the Yantra with fifteen corners. She is engaged in amorous battle with lord Mahakala and is smiling sweetly. The devotee himself shall perform sexual intercourse. Even as he does so he shall repeat the mantra a thousand times.” Tr. Board of Scholars, Edited by J.L. Shastri

Narada Purana III.84.29 ”While during the day, the devotee should take sacrificial meals and during the night while engaged in sexual intercourse he should repeat the mantra a hundred thousand times. He shall thereby become a king.” Tr. Board of Scholars, Edited by J.L. Shastri

Narada Purana III.87.32-36 ”On the fourteenth day of the dark fortnight, during the pitch dark midnight, the devotee shall take bath and wear red garments, garlands and unguents. He must bring a woman of youthful charms to represent the deity Chinnamasta and worship her. She must be beautiful and capable of having intercourse with five men, be of smiling look and have her hair dishevelled. She should be made satisfied by offering her ornaments. She must be made naked and worshipped and then he must repeat the mantra ten thousand times. After giving her offering and spending the night she should be sent away fully contended with gifts of wealth. He shall then deef the brahmins with different kinds of food. In this manner, he shall attain good fortune, sons, grandsons, wealth, fame, good wife, longevity, happiness, virtue and desired things.” Tr. Board of Scholars, Edited by J.L. Shastri

Narada Purana III.84.32-33 ”In the north-eastern corner he shall duly worship Vigjnaraja accompanied by his beloved. He is shining with goad and noose in his hands. His fingers are engaged in touching the beloved’s private part. he is naked and holds a skull filled with wine. With the tusk is is holding a bowl that shines and from which jewels roll down.” Tr. Board of Scholars, Edited by J.L. Shastri

Incest

https://vedkabhed.files.wordpress.com/2014/12/women-incest-sister-swami-chandramol-screenshot_20171106-130852.jpg?w=277&h=561

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In ancient India Brother and sister used to marry each other, says Swami Chandermoli
Source: Indiatimes

As per Brihadaranyaka Upanishad all creatures were born after God raped his own daughter,

Birhadaranyaka Upanishad 1.4.3-4 “He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yajnavalkya, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born. She thought, ‘How can he be united with me after producing me from himself? Well, let me hide myself.’ She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became she-ass, the other became a he-ass and was united with her; from that one hoofed animals were born. The one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project everything that exists in pairs, down to the ants.” Tr. Swami Madhavananda

Adi Shankaracharya wrote on this verse,

‘’He, the Viraj called Manu, was united with her, his daughter called Satarupa, whom he conceived of as his wife. From that union men were born.’’ by Shankara on Brihadaranyaka Upanishad 1.4.3, Shankara Bhashya, p.101, Tr. Swami Madhavananda.

Manu and his daughter Ida incest,

Satapatha Brahmana 1:8:1:7-10 “Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a pâka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid she rose; clarified butter gathered in her footprint. Mitra and Varuna met her. They said to her, ‘Who art thou?’ ‘Manu’s daughter,’ she replied. ‘Say (thou art) ours,’ they said. ‘No,’ she said, ‘I am (the daughter) of him who begat me.’ They desired to have a share in her. She either agreed or did not agree, but passed by them. She came to Manu. Manu said to her, ‘Who art thou?’ ‘Thy daughter,’ she replied. ‘How, illustrious one, (art thou) my daughter?’ he asked. She replied, ‘Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction): make use of me at the sacrifice! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!’ He accordingly made use of her (as the benediction) in the middle of the sacrifice; for what is intermediate between the fore-offerings and the after-offerings, is the middle of the sacrifice. With her he went on worshipping and performing austerities, wishing for offspring. Through her he generated this race, which is this race of Manu; and whatever blessing he invoked through her, all that was granted to him. Now this (daughter of Manu) is essentially the same as the Idâ…” Tr. Julius Eggeling

Krishna’s son by Rukmini was Pradumnya. When he was seven days old he was carried away by an Asura prince named Samvara and was entrusted to the care of his childless wife Mayavati (Harivamsa, Visnu Parva, 104, 6-7). When Pradumnya grew up into manhood Mayavati one day offered her love to him. He was at first shocked at this unseemly behaviour having been under the impression that she was his mother. Knowing from her the fact of this birth in the Yadava family he killed Samvara and married her (Vishnu Purana 5.27; Srimad Bhagavatam 10.55).

Another wife of Pradumnya was Rukmavati, who was the daughter of his maternal uncle Rukmi (Srimad Bhagatan 10.61). Here is again a case of marriage within the prohibited degree.

Pradumnya’s son Aniruddha similarly married his maternal uncle’s daughter, Rochna, who was the grand-daughter of Rukmi (Srimad Bhagavatam 10.61).

Samba was the son of Krishna born to his wife Jambavati. Krishna’s sixteen thousand wives were sexually aroused seeing their step son Samba. So Krishna in anger cursed his son.

Varaha Purana 177.2-31 “When Krsna was living there with his wives and sons, once Narada stepped in…But Narada took Krsna aside and spoke to him in private. ‘I have to tell you something in secret. Please liten. Your son Samba is young, eloquent and handsome is longed by all the women here. The Supreme God gave you these sixteen hundred divine women for your pleasure. Their minds get agitated (with love) when they see Samba, and this (scandal) has spread even in Brahmaloka…By calling Samba and all this multitute of women and seating them here, I shall show you whether what I say is true or false…Then Samba entered with folded hands and waited to know the command (of Krsna). Seeing the exceptionally handsome Samba, all those noble women felt agitated in mind even when Krsna was watching them. Then Krsna asked these beloved women of his to get up and go to their homes and they did so… Looking at Narada, Krsna bent down his face in shame. He then told Narada in detail about the nature of women and their conduct leading to sin. ‘They have no consideration of time, of secrecy of what they do. Still they pass to be virtous. Women irrespective of their age, whether they be girls, teenagers, middle-aged or advanced in age, get their passion excited at the sight of a handsome man. O great sage, this is natural to them… A chariot does not move, ‘ (he said), ‘with a single wheel alone. It is only with the response of men do women get excited with passion. They get gratified by the looks of men. Seeing (your other son) Pradyumna, they become highly shy. But by seeing Samba, they become stricken with passion and the sandal paste and such other things (on his body) act as additional excitants. So Samba must be held responsible for ruining your women and you cannot obliterate the scandal that has reached even Satyaloka…Krsna then cursed Samba to become ugly and immediately he became a leper. Foul smelling blood began to ooze from his body which became full of wounds.” Tr. Venkitasubramonia Iyer, J.L. Shastri

Skanda Purana VII.I.101.1-38 “At this very juncture (came) venerable sage Narada…In the court of his wandering at will, he always used to come to Dvaravati to pay a visit to Vasudeva. As he came on quickly all the Yadava youths beginning with Pradyumna remained with their heads (politely) bent down…but Samba due to the inevitability of the curse, slighted the noble souled Narada as usual. Being very proud of his youth and handsome features he was forever indulgent in sexual dalliance and liquor. On seeing him impolite and rude, Narada thought thus: Today I shall try to curb this impolite one…After thinking thus, he spoke to Vasudeva: O most excellent one among Devas, here there are sixteen thousand women. O my Lord, their emotional fondness for Samba is much…On hearing these words from Narada, Kesava began to think. What has thus been mentioned by Narada may have some truth in it…Narada went away as he came. A few days thereafter, he returned to Dvaraka. On that day the Lord was engaged in drinking liquor after enjoying aquatic sports along with all the members of his Antahpura (inner apartment)…Staying there the Lord drank the liquor of great auspicious flavour. In the meantime, fully aware that the women were inebriated due to liquor, Narada spoke to Samba: ‘O princely youth, do come and stand here. The Lord calls you. It is not proper on my part to stay on there.’ Urged by Narada…Samba entered quickly and bowed down to his father. He took the seat pointed out by Visnu with natural feeling. In the meantime those women there who were deficient in self control became highly agitated as soon as they saw Samba. As they were staying within the Antahpura so long, they had not seen him before. The liquor had its own effect in making them forget everything. Further they were naturally devoid of self control. Hence their loins became moistened. On seeing an excellent man, the excellent organ of generation of women becomes moistened and dump even if they are observing celibacy or are Yoginis…After sending Samba in, Narada also came hurriedly closely on the heels of Samba. On seeing the sage coming with pleasant manners, all those women suddenly got up; they were tipsy. Even as Vasudeva was watching, when they got up suddenly their valuable garments got torn and fell down into the pots (of liquor). The clothes clinging to their loins (underwear) also fell separately. On seeing it Hari became angry, he cursed those women: O women, since your minds strayed elsewhere unmindful of me, you will not get into the regions occupied by your husband at the close of your life. Slipping down from the world of your husband as well as from the path of heaven, you will have no refuge and will fall into the clutches of robbers. As a result of this defect and curse, those women, at the time of Krsna’s heavenward departure, were abducted by robbers belonging to Pancanada even as Arjuna was looking on.” Tr. G.V. Tagare

There is another version of this story,

Matsya Purana 70.2- “Siva said:- There will be 16,000 wives of Krisna in the Yuga mentioned before. When once, in the spring time, those ladies, having decorated themselves with ornaments, would be drinking together on the banks of a pond studded with full budded lotus flowers, dancing with the wind and resounding with the melodious notes of the cuckoo and musical tunes of the big black bee, they will see Lord Samba, beautiful like Cupid, having eyes handsome like those of a gazelle, and wearing the garlands of malati, passing by. They will cast on him amorous glances, their hearts being fired with lustful feelings and they being targets of the arrows of Cupid. Lord Krishna will come to know all that with his mental vision, and will curse them as follows: ‘Because you cherished the desire of amorous pastime during my absence, all of you will be taken away by bandits.” Tr. Taluqdar of Oudh, edited by B.D. Basu

During the propagation of living beings, Manu sprang from the lower half of Brahma and Satarupa from the left-hand side of Brahma’s body. And these two siblings then begat a couple of children,

Srimad Devi Bhagavatam 3.13.15-16 “Next Svayambhava Manu sprang from the lower half of Brahma; and the daughter named Satarupa came out of the left hand side of the Brahma’s body. The two sons Priyavrata and Uttânapâda were born of Manu in the womb of S’atarûpâ and the three daughters, very beautiful and fair complexioned, were also born of him.” Tr. Swami Vijnananda

Another version shows that when Prajapati created sons and a daughter from himself his sons were attracted to their sister and out of desire they discharged semen which Brahma preserved in a bowl

Kausitaki Brahmana 6.1.1-12 “Prajapati, being desirous of propagation, underwent penance; from him when heated were born five, Agni, Vayu, Adityaa, Candramas, and Usas as fifth. He said to them, ‘Do ye also practise fervour.’ They consecrated themselves; then when they had consecrated themselves and had acquired fervour, Usas, offspring of Prajapati, taking the form of an Apsaras, came out in front of them; to her their minds inclined; they poured out seed; they went to Prajapati, their father, and said, ‘We have poured out seed; let it not remain here’. Prajapati made a golden bowl, an arrow breadth in height and similar in breadth; in it he poured the seed; then arose he of a thousand eyes, of a thousand feet, with a thousand fitted (arrows).” Tr. A.B. Keith

Hindus view marriages with cousins as incestuous, but Krishna himself is said to have married his paternal aunt’s daughter. Mitravinda was the daughter of Rajadhidevi who was the sister of Krishna’s father Vasudeva making Mitravinda the first cousin of Krishna,

Srimad Bhagavatam 10.58.31 “My dear King, Lord Kṛṣṇa forcibly took away Princess Mitravindā, the daughter of His aunt Rājādhidevī, before the eyes of the rival kings.” Tr. Swami Prabhupada

Krishna is said to have married another cousin named Bhadra,

Srimad Bhagavatam 10.58.56 “Bhadrā was a princess of the Kaikeya kingdom and the daughter of Lord Kṛṣṇa’s paternal aunt Śrutakīrti. The Lord married Bhadrā when her brothers, headed by Santardana, offered her to Him.” Tr. Swami Prabhupada

Srimad Bhagavatam 10.83.15-16 “Śrī Bhadrā said: My dear Draupadī, of his own free will my father invited his nephew Kṛṣṇa, to whom I had already dedicated my heart, and offered me to Him as His bride. My father presented me to the Lord with an akṣauhiṇi military guard and a retinue of my female companions. My ultimate perfection is this: to always be allowed to touch Lord Kṛṣṇa’s lotus feet as I wander from life to life, bound by my karma.” Tr. Swami Prabhupada

I find it quite ironic that Hindus make fun of Muslims for marrying first cousin, Consanguineous marriages or marriage with cousins is prevalent among Hindus, as per National Family Health Survey 5 (NFHS-5) survey, 10.1% of Hindu women married to a blood relative. Whereas Hindus, accuse Muslims of “marrying sisters” despite the fact that a sizeable Hindu population has married their cousins, above all their Krishna is said to have married his first cousins. Some Hindus in Karnataka, Telangana, and parts of Maharashtra marry their niece.

Krishna also had affair with his maternal aunt Radha who was married to Rayana the brother of Yashoda who was the mother of Krishna,

Brahma Vaivarta Purana, Prakriti Khanda, Chapter 49, Verses 36-43 “In the Varaha-kalpa, Radhika was born in the village of Gokula in the family of a Vaisya cowherd. She was born without any human contact…After the expiry of twelve years, finding her becoming youthful, she was married to a trader named Rayana; at the time of her marriage only a shadow of Radha was married to the trader while the real Radha herself disappeared. After the expiry of fourteen years Krsna, the lord of the universe appeared there as an infant…This Rayana was the real brother of Yasodha the mother of Krsna who happened to be an amsa of Krsna in Gokula and was his maternal uncle in the sacred forest of Vrndavana. Brahma the creator of the universe had performed the marriage of Radha with Krsna. Radha whose lotus-like feet were beyond the sight of cowherds even in dream, the same Radha enjoyed the lap of lord Krsna and her shadow was very much present in the house of Rayana.” Tr. Shanti Lal Nagar

Krishna though his “mystical powers” appeared in the dream of Gopis and his mother, after having sex with Gopis in their dreams the adult Krishna sucked the breast of his mother Yashoda. Though it was a dream but adult Krishna did this being in full consciousness,

Brahma Vaivarta Purana, Krishna Janma Khanda, Chapter 98, Verses 41-44 “In spite of that I shall honour your words, I shall go to Radhika, the cowherdesses and my mother Yasoda in dream. On hearing this the glorious Uddhava went back to his abode. Then lord Krsna reached Gokula which was suffering from separation. In the dream he assured Radhika and bestowed the divine knowledge on her and satisfied the cowherdesses with various types of sports. He sucked the breast of Yasoda who was enjoying the deep sleep and asurring the cowherds and the cowherd boys variouslly, he returned to Mathura.” Tr. Shanti Lal Nagar, edited by Acharya Ramesh Chaturvedi

Krishna and his foster mother Yashoda were lovers says Hindu scholar Sadhguru, “Yashoda was the foster mother of Krishna. She loved him. But, this love was not merely a motherly love. It was till Krishna was an infant. Krishna grew too fast. Then, that love changed into that of a lover. She started doing Rasa with Krishna…”
https://www.thelallantop.com/lallankhas/post/what-did-sadguru-jaggi-vasudev-actually-said-about-lord-krishna-and-yashoda-relation-which-sparked-controversy

Baudhyana permits cousin marriages for south Indian Hindus,

Baudhayana Dharma Shastra, Prasna I, Adhyaya 1, Kandika 2, verses 3-5 They are, to eat in the company of an uninitiated person, to eat in the company of one’s wife, to eat stale food, to marry the daughter of a maternal uncle or of a paternal aunt…He who follows (these practices) in any other country than where they prevail, commits sin.

A story in Mahabharata says that after Asura Ilwala killed the pitrs of Rishi Agastya, they requested Agastya to beget a son that would save them from the pit (hell). As requested by them Rishi Agastya first creates a girl with an intention of marrying her. Logically this makes her the daughter of Rishi Agastya. After creating her, Rishi Agastya gives her to a childless king who was performing penance to obtain progeny, and the king adopts the girl child who was named Lopamudra. After reaching the proper age fit to beget a child, Rishi Agastya marries her and begets a child,

Mahabharata 3.96.18-25 “…Agastya replied, saying, ‘Ye Pitris, I will accomplish your desire. Let this anxiety of yours be dispelled.’ And the illustrious Rishi then began to think of perpetuating his race. But he saw not a wife worthy of him on whom he himself could take his birth in the form of a son. The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman. And the Muni, endued with great ascetic merit, thereupon gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring. And that blessed girl of sweet face (thus disposed of) then took her birth (in Vidarbha’s royal line) and, beautiful as the effulgent lightning, her limbs began to grow day by day…” Tr. K.M. Ganguli

Mahabharata 3.97.8-9 “…And at these words of his daughter, O monarch, the king gave away Lopamudra unto the illustrious Agastya with due rites. And obtaining her as wife…” Tr. K.M. Ganguli

A sage named Yajnavalkya accidentally impregnated his own sister,

Skanda Purana V.iii.42.8-12 ”She attended to his needs and stayed there performing penance. On a certain occassion, she had her monthly course during the day when she took her bath. She saw a rag kept concealed and so wore it as her undergarment. In the meantime, at night Yajnavalkya had an erotic dream in a place where there was none. As a result of the dream, there was an emission of semen in his loin cloth. It resembled a drop of blood…The poor Brahmana woke up and found the piece of cloth defiled. He thought it not worthy of being touched and so cast it off and washed himself clean in accordance with the injunctions in the Smrti texts. Bath at night has been prohibited. So the Brahmana went to sleep again. At midnight the woman took this cloth and covered her vaginal aperture.” Tr. G.V. Tagare

She later abandoned the child,

Skanda Purana V.iii.42.16-24 ”O lady of auspicious Vratas, it is none of your faults nor mine. Of the foetus in your womb, fate alone is the cause. It has to be carefully preserved by you forever. It should not be destroyed. It should be awaited till the whole period is over.” The chaste lady was ashamed. Yet she said in distress, ”So be it”. She nurturted the child in the womb till the normal deliver. As soon as the child was born, the Brahmana lady came to the root of a banyan tree. Abandoning the child there she spoke thus: ”May all those living beings in all the worlds, mobile and immoble, protect this child abandoned by me.” Tr. G.V. Tagare

Is it really possible that a woman conceives a child just by wearing a loin cloth in which semen was emitted? In my opinion, this sage Yajnavalkya had intercourse with her and later gave this lame excuse. The semen dries quickly and it needs to be put into the female organ to impregnate a woman, how did she conceive the child just by wearing that loin cloth. It is very doubtful.

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Prostitution

Some Hindu text prohibits prostitution but some also permit it. Devdasi means servant of god, Devdasi should dance in the temple and she is also forced into prostitution and sexually abused by the Brahmins. Although Devdasi is banned by the government but Temple prostitution or sacred prostitution is still prevalent in many parts of India,
According to a report by a one-man commission headed by Justice Raghunath Rao in 2015, there are 80,000 Devdasi in Telangana and Andhra Pradesh states.
http://timesofindia.indiatimes.com/india/Devadasi-system-still-exists-in-Telangana-AP-says-report/articleshow/46337859.cms

As per Theguardian.com’s 2011 report “The National Commission for Women estimate that there are 48,358 Devadasis currently in India.”
http://www.theguardian.com/lifeandstyle/2011/jan/21/devadasi-india-sex-work-religion

And as per TheHindu.com “Quoting the National Commission for Women, the authority says there are 2.5 lakh “Devadasi” girls who have been dedicated to Yellamma and Khandoba temples on Maharastra-Karnataka border. This includes 16,624 from Andhra Pradesh, 22,941 from Karnataka and 2,479 from Maharastra. The Devadasi system is prevalent in 10 districts of north Karnataka and 14 districts in Andhra Pradesh.”
http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/article3246913.ece

http://www.telegraph.co.uk/expat/expatlife/8008562/Indias-prostitutes-of-God.html

One can find the permissibility of this evil practice in Hindu scriptures,

Padma Purana V.113.40-46b ”Vasistha said:- O king, you have not asked enough. That is said to be holy which enables one to be more sportive, O king. He should make Siva’s temple white with whitewash on all sides. He should have women who are endowed with beauty and graceful movements, adorned with all ornaments, skilled in (singing) many good songs, and proficient in various kinds of dancing…All should be beautiful and should have graceful movements. All should be of firm breasts. They should be skilled in the ways of sexual love and should be trustworthy…O king, he who has caused women like this to dance (even) on one day, gets into a (divine) aeroplane in a year.” Tr. N.A. Deshpande

Vijay Mallya should learn something from these verses, As Kingfisher airline has incurred a huge loss. Is it a temple or a nightclub that asks its followers to construct a temple and make girls dance before men? A story mentioned in Padma Purana shows that Krishna cursed his 16100 wives to become prostitutes (after his death) as they were enamored seeing their step-son Samba. Krishna’s wives are then instructed by sage Dalbhya Caikitayana on how to lead their life in temple prostitution. This chapter of Padma Purana is titled “The vows of Prostitutes”, the title of the chapter itself is a summary of the chapter which shows that temple prostitution is permissible in Hinduism,

Padma Purana 1.23.74b-87a “The Lord said: O Brahman, born from the lotus, in the same city there will be sixteen thousand wives of Vasudeva. Krsna, the universal soul, having eyes like those of a deer, the dignified scion of Yadu family, who had put the garland of Malati flowers on his head, and being adorned with his praiseworthy wives, will enjoy with them in a garden rich with flowers, and situated on the bank of a lake, in the spring season abounding in cuckoos and swarms of bees. Samba, Jambavatl’s son, adorned with all (kinds of ornaments), going along with the path nearby, really of the form of Cupid, will be longingly seen by the ladies and passion will be aroused in the hearts of them who will be tormented by the arrows of Cupid. He, the lord of the world, the omniscient master, having perceived it with his eye of contemplation, will say to them: “The evil being will kidnap you, since you have thus entertained the passion of love (for Samba) in my presence.” Then the revered lord, the cause of beings, the holder of the bow made of horn, being propitiated (by the ladies) tormented with the curse, will say this: “(You will observe) the vow, beneficial in the future, which sage Dalbhya, emancipator of the fishermen living in the north and of an unlimited (generosity of) mind will tell you.” Saying so and leaving them, the lord vanished. Then after a (long) time when the burden (on the earth as a result of the great Bharatawar) will be lightened and when the fight with clubs (among the Yadavas) will be over, when Kesava will have come back to the heaven, when the entire Yadu-family will be no more, when even Arjuna will be defeated by the thieves, when Krsna’s wives will be kidnapped and will be enjoyed by the fishermen for a hundred million years and when they will be (thus) tormented, a devout soul, Dalbhya by name, with great penance (to his credit) will come there.”

Padma Purana 1.23.91-121 “O revered sir, all of us have been perforce enjoyed by the evil beings; we have slipped from (i.e. erred in) our duty. You are our refuge. O brahmana, you have been formerly instructed by the intelligent Kesava. Why have we become prostitutes after having come in contact with the lord? O you, whose wealth is penance, explain to us the duties of the prostitutes.” I shall tell you what Dalbhya Caikitayana said to them. Dalbhya said: Formerly Narada approached you, who were proud, while (you were) sporting in the water of the Manasa lake. All of you were daughters of Agni and were the nymphs in olden days. Not saluting Narada through haughtiness you asked the sage conversant with deep and abstract meditation: “Advise us as to how Narayana will be our husband.” From him, this boon and this curse came forth (i.e. Narada gave this boon to and pronounced this curse on the ladies) in ancient days: “By giving a couple of beds with articles of gold (to a brahmana) on the twelfth day of the bright fortnight of Caitra and Vaisakha, Narayana will certainly be your husband (i.e. you will obtain Narayana as your husband); (and) since, you asked me (a question) without saluting me, due to your selfish addiction to your beauty and good fortune, you will be kidnapped by thieves and will become prostitutes.” Thus, due to the curse of Narada and also that of Kesava, all of you, deluded by passion, have become prostitutes. O you excellent ladies, listen, even now, to what I shall say. The lord of lords, the best speaker, formerly said to the hundreds and thousands of thousands of the wives of the demons, the Asuras (the evil spirits—enemies of gods), the sons of Diti and the goblins, when these (ladies) were married and enjoyed by force (by the gods), after hundreds of the Asuras and demons were killed by the gods in the war between gods and Asuras (that took place) in ancient days: “O you devout and beautiful ladies, now live as prostitutes in king’s residences and in temples of gods; you will obtain your livelihood from the king and the master; and all of you will have good fortune as per your capacity. He, who enters your house with the fee should be served by you with attitude of love void of deceit… At that time, he, having the five arrows as his soul (i.e. Cupid), will go (i.e. remain) near Hari. She should worship the lotus-eyed (god i.e. Visnu), followed by eulogies of Cupid. She should worship the feet (of the image of the deity saying:) ‘My salutation to Kama’; (she should worship) the shanks (saying:) ‘My salutation to Vaimohakarin’; (she should worship) the generative organ (of the image of the deity saying:) ‘My salutation to Kandarpanidhi…Having thus worshipped Govinda, the lord of the form of Ananga, the lady having made an offering with sandal, flowers and incense, and then having invited a Brahmana knowing customary observances, who has mastered the Vedas and who is without any deformity, and then having honoured him with adoration of sandal, flowers etc. she should give the brahmana rice of the measure of a prastha along with a pot of ghee, (saying:) ‘May Madhava be pleased’. She should bear in mind that the best Brahmana, who has eaten well according to his sweet will, is Kamadeva meant for Rati. The lady should do whatever the best Brahmana desires.”

Padma Purana 1.23.130b-142 “Then having circumambulated and allowed the best Brahmana to go, she should take all (the articles) like the bed, the seat, to the Brahmana’s house. Since then whosoever comes to her house for sexual enjoyment should be similarly honoured on a Sunday and should always be adored. Thus till the thirteenth month arrives, she should gratify a Brahmana and then send him to his house; with his permission (she may entertain) a handsome (person) till he arrives (to her residence). When she has a difficulty as a result of impurity due to child-birth or abortion or from the king or a difficulty due to divine or human (forces) or due to an eclipse, then she should offer herself according to her capacity, for fifty-eight times. This (vow) I have especially narrated to you, since this is the duty that should be always performed by the prostitutes in this world…”

Sage Dalbhya instructs them to lead prostitution just like Indra had commanded the wives of slain demons mentioned in Matsya Purana 71.26-59 which I have already mentioned in Sex Slaves category, readers are requested to read Matsya Purana 71.26-59 again to better understand this.  Agni Purana 211.37-43 also talks about gifting female slaves to Brahmins which I have mentioned in Sex Slaves category.

Krishna states what is done to women by priests in Soma sacrifice,

Garuda Purana 3.28.79 “Neither men nor women nor ascetics have any dread or shame in this respect. Men can copulate even with their sisters, that too at the day time, just as the priests do with the women at the Soma sacrifice.’’ Tr. J.L. Shastri

There is a story of a Rishi named Galava who engaged his daughter into prostitution just to get horses, The story is very long and mentioned in three different sections of Mahabharata hence it’s not possible to mention every detail but I will post the summarized version created by Ibn Muhammad,

Mahabharata Udyog Parva section 115 “She is my daughter. She is extremely beautiful and virtuous. She is desired by every male in three worlds. She can charm any Sur, Asur, Aryan or non-Aryan. I offer my daughter to you. You can sell her to any king and manage to have your gurudakhshina.”

Mahabharata Udyog Parva, Section 116 “So, Rishi Galav, without any qualms of conscience, accepts the king’s daughter and mortgages her to Ayodhya’s king Haryashaw and in return gets 200 horses. He takes 200 horses, leaving Madhavi to bear a son to the king.”

Mahabharata Udyog Parva, sections 117 and 118 “The Rishi Galav then searched another buyer for Madhavi and this time it is king Divodas who gives 200 horses in the bargain. (Udyog Parv, section117). Then he takes her to king Ushinao and manages to strike a better bargain. He receives now 400 horses. (Udyog Parv, section 118).

There is a story mentioned in Brahma Purana that says that Devas exchanged Saraswati with the Asuras for Soma Ras

Brahma Purana Gautami Mahatmya 35.6-13 “…If Devas are prepared let them come there for sacrifice. Gandharvas are always fond of women. Exchange me for Soma”. ”So be it”, said Devas who firmly agreed to what was said by Sarasvati. Through the messengers they invited Devas, Yaksas, Gandharvas and Nagas severally to the sacred mountain. There-after, O sage, the name of that mountain became Devagiti. There came Devas, Gandharvas, Yaksas, Raksasas, Siddhas, sages and the eight species of inferior gods… [Indra said] Exchange the nectar-souled Soma of yours for Saraswati. [Brahma said] At the instance of Indra those Gandharvas, passionate over women, gave Soma to Devas and took Saraswati. Devas possessed Soma and Gandharvas possessed Saraswati.” Tr. Board of Scholars, Edited by J.L. Shastri

Vishnu Smriti states that a group must earn their livelihood by doing Mujra and public women (prostitution),

Vishnu Smriti 16.12 “Vaidehakas must earn their livelihood by keeping [dancing girls and other public] women and profiting by what they acquire.” Tr. Manmatha Nath Dutt

Hinduism is filled with obscenities, for more information read the article Obscenity in Vedas. Do not use the above passages to offend Hindus. This article is written only as a response to those Hindu fanatics who mock other religions. In such a case you can use any of the passages. You are free to use any verse, no permission is required.

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Do mention the URL of this blog when you quote any of the above passage

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Vedic Contradiction: How the Creation came into Existence https://vedkabhed.com/index.php/2014/05/15/vedic-contradiction-how-the-creation-came-into-existence/ Thu, 15 May 2014 06:00:55 +0000 http://vedkabhed.com/index.php/2014/05/15/vedic-contradiction-how-the-creation-came-into-existence/ Written by Sulaiman Razvi   The Qur’an states that Allah has created everything, the Bible states that God has created it, every religion whether Islam or Christianity takes a firm stand about the creator of the universe. But Vedas seems to be confused as to who created the universe. Vedas doesn’t answer who is the […]

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Written by Sulaiman Razvi

 

The Qur’an states that Allah has created everything, the Bible states that God has created it, every religion whether Islam or Christianity takes a firm stand about the creator of the universe. But Vedas seems to be confused as to who created the universe. Vedas doesn’t answer who is the creator. There is no unanimous statement about who really created the universe among Hindus, some say Shiva created this entire universe, some say Vishnu or his avatars created it, some claim Brahma created it, All these stories are of Puranas and Upanishads, but we have to see only what the Vedas says about the creator because Vedas are the oldest scripture of Hinduism. Vedas also makes blunder about the process of creation. I won’t be explaining Vedic verses briefly, verses are pretty easy to understand. Readers themselves can draw conclusions after reading the verses. I am using Hindi translations of Swami Karpatri, Shri Ram Sharma and Shripad Damodar.

Veda mentions different gods as the creator of the universe, Rig Veda 2.20.1; 2.13.5 says Indra created the earth, Rig Veda 10.82.1 and Yajur Veda 17.25 says Vishwakarma created the heaven and earth, Rig Veda 10.190.3 says Dhatar created the heaven, earth, sun and the moon. Atharva Veda 9.5.20 says that the breast of the God Aja became the earth, we read in Purusha Sukta that the feet of the lord became the earth, all these Vedic verses contradict each other. Atharva Veda 13.1.6 states that Rohita created the heaven and earth. A verse states that Prajapati created the universe, another verse in Yajur Veda 14.30 states that Prajapati prayed to a Divine Speech and thence earth and heaven were produced. Some also say the creation took place after the association of father and daughter mentioned in Rig Veda 10.61.

 

 

Who created living creatures?

Vedas is confused about who created the humans or all creatures, It’s mentioned in Yajur Veda

Yajur Veda 14.28 With one they praised; creatures were produced…With five they praised; beings were created

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According to scholars, Prajapati prayed to a divine speech and after that creatures were produced, So Prajapati is the creator of living beings here. Rig Veda says it were Vedic deities Indra and Varuna who created all living creatures,

 

Rig Veda 7.82.5 O Indra-Varuna, as ye created all these creatures of the world by your surpassing might…

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The Atharva Vedas has another story, it says Vedic god Rohita created the creatures,

 

Atharva Veda 13.1.52 Rohita made the earth to be his altar, heaven his Dakshina. Then heat he took for Agni, and with rain for molten butter he [Rohita] created every living thing [or universe].

 

Let’s analyse the Purusha Sukta. Purusha Sukta is often quoted to show the process of creation. Some Hindu scholars even say that scientists must read Purusha Sukta to know about the creation and cosmos, they say this Sukta is very unique. I can’t figure out what’s so unique about this Sukta. Later I found that its uniqueness lies in its riddles, It has so many contradictions. It’s about gods sacrificing Purusha and each of his body part becomes the creation. The word Purusha here may or may not denote Man. Purusha is literally translated as Man, but majority of scholars translates it (in this verse) as Supreme Soul (God), according to Mahidhara and Sayana it is Spirit or Man, other scholars translates it as Almighty God and Universe. If Purusha is the Almighty god then how come the Almighty God (Purusha) himself was born? Veda says,

 

Rig Veda 10.90.5 From him Viraj was born; again Purusa from Viraj was born…

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The word Viraj or Virat here is translated by some as universe. But scholars have different opinion on this word. Majority of scholars including Sayana and Mahidhara say it’s an egg. Some say it’s the egg from which the universe or Men were born, some also say it’s known as Adi Purusa. The word Viraj occurs in Atharva Veda 11.4.12 as Prana (Vital Spirit), in Atharva Veda 9.2.5 Viraj is translated as milch cow, and by Arya Samaj scholars as Splendid Speech [Goddess]. Some interpret Rig Veda 10.90.5 as, The almighty God created Viraj, and Viraj then created the Men (Purusha) or living creatures, they translate the latter word Purusha literally as Men. This is wrong since the creation of men and other living beings occurs in verses 8, 10 and 12. There is also a reference (Manu 3.195) which shows that Viraj had sons. Maharishi Manu also makes blunder about the creation which contradicts Vedas also, but on this Viraj issue he tries to make it simple saying that it was Brahma who produced Viraj, He writes

 

Manu Smriti 1.31-32 But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his arms, his thighs, and his feet. Dividing his own body, the Lord became half male and half female; with that (female) he produced Virag.

 

So this affirms the statement of some scholars who say that Purusha is the unborn Almighty God and from him Viraj was born. But it makes the situation more complex because Vedas states in the beginning only Viraj was present and from him Purusha was born,

 

Atharva Veda 19.6.9 In the beginning rose Viraj: Purusha from Viraj was born. As soon as he was born he spread westward and eastward o’er the earth.

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Now this is senseless and as complicated as the saying ”What came first the chicken or the egg?” This is a clear contradiction, because Purusha is unborn they say and from Purusha, Viraj was born. But this verse states the In the beginning rose (Sambhavat) Viraj and from him Purusha was born. To strengthen my argument I would like to quote next two verses of Atharva Veda 19.6.9 which would also clear the mist,

 

Atharva Veda 19.6.10-11 When Gods performed the sacrifice with Purusha as their offering. Spring was the butter, summer was the fuel, autumn was the gift. That sacrifice, first-born Purusha, they hallowed with the sprinkled Rains. The Deities, the Sadhyas, all the Vasus sacrificed with him.

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So this shows that the sacrificed Purusha was born from Viraj. Purusha was the first to take birth from Viraj. So how is it possible that the Almighty God (Purusha) himself was born from an egg (Viraj)?

 

 

Who was Sacrificed?

Rig Veda 10.90.6 When Gods prepared the sacrifice with Purusa as their offering, Its oil was spring, the holy gift was autumn; summer was the wood.

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It is mentioned in Krishna Yajur Veda,

Krishna Yajur Veda 6.3.5 The Sadhya gods were in this world and nothing else living. They offered Agni as a sacrifice to Agni [Fire], for they found nothing else to offer; thence indeed these creatures were born; in that he casts the fire on the fire after producing it, (it serves for) the propagation of offspring.

 

 

How the creation of universe (or of earth) took place?

While Purusha Sukta is often quoted, The Rig Veda 10.72 hymn is often ignored by the scholars. Both have similarity and difference. The similarity is that both these Suktas talk about how the creation took place and the difference is that both these Suktas give a complete different picture about creation of universe. According to Purusha Sukta the earth was gendered from the Almighty god’s feet (Rigved 10.90.14), while the 72nd hymn states that the earth was born from a tree,

 

Rig Veda 10.72.1-4 Let us proclaim with a clear voice the generations of the gods (the divine company), who, when their praises are recited, look (favourably on the worshipper) in this latter age. Brahmanaspati filled these (generations of the gods) with breath as a blacksmith (his bellows) in the first age of the gods the existent was born of the non-existent. In the first age of the gods the existent was born of the non-existent; after that the quarters (of the horizon) were born, and after them the upward-growing (trees). The earth was born from the upward-growing (tree), the quarters were born from the earth; Daksha was born from Aditi, and afterwards Aditi from Daksha. – Tr. Wilson

https://truthabouthinduism.files.wordpress.com/2014/08/081514_0918_vediccontra7.png?w=625

 

Founder of Arya Samaj Swami Dayanand Saraswati argued against the creation of universe out of nothing. He criticized the Qur’an’s concept of creation out of nothing which is similar to this 72nd hymn of Rigved Mandal 10. Hindu scholars gave more importance to the Purusha Sukta and rejected the 72nd Sukta. Both these Suktas of the same Rig Veda are contradictory.

 

 

So who really created the universe?

Rig Veda 10.90.6 When Gods prepared the sacrifice with Purusa as their offering, Its oil was spring, the holy gift was autumn; summer was the wood.

https://truthabouthinduism.files.wordpress.com/2014/08/081514_0918_vediccontra8.png?w=625

Vedas doesn’t give the list of gods who sacrificed Purusha. But it’s mentioned in Atharva Veda 13.1.55 that Rohita brought the world which rose from the sacrifice (of Purusha). It either means that Rohita alone sacrificed Purusha or Rohita was among the gods or Rishis who sacrificed Purusha. Rohita is considered a sage in that verse. It’s mentioned in Rigved,

 

Rig Veda 10.129.6-7 Who verily knows and who can here declare it, whence it was born and whence comes this creation? The Gods are later than this world’s production. Who knows then whence it first came into being? He, the first origin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not.

https://truthabouthinduism.files.wordpress.com/2014/08/081514_0918_vediccontra9.png?w=625

 

Swami Vivekananda’s English translation,

”[6] Who knew the way? Who there declared Whence this arose? Projection whence? For after this projection came the gods. Who therefore knew indeed, came out this whence?

[7] This projection whence arose, Whether held or whether not, He the ruler in the supreme sky, of this He, O Sharman! knows, or know not He perchance”- Rig Veda 10.129.6-7, Tr. Swami Vivekananda. [Source: http://www.swamivivekananda.org.in/main/e-library/hymns/the-hymn-on-creation/ ]

 

When Gods are later than this world’s production then who sacrificed Purusha? As we read in Purusha Sukta that it were the Gods who sacrificed Purusha. According to Vedas It was only after the sacrifice of Purusha that entire universe including this world came into existence. Manu also alludes that the Rishis were born after the creation of universe (Manu 1.34-35). So how is it possible that this creation took place without the gods? And who really sacrificed Purusha then?

When the Vedas which was believed by every Hindu god as highest authoritative text doesn’t have the answer about who really created the universe, then why do you believe it to be the word of god? Some may try to twist and turn these verses to hide the fallacies of Vedas, but truth will remain truth. They may deceive themselves but intellectuals will definitely find the truth. It is clear that the composer or God of Vedas is not the creator. Vedas juggles about the creator, but it’s not difficult to find the real creator of this world.

 

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Killing Infidels in Vedas https://vedkabhed.com/index.php/2014/05/15/killing-infidels-in-vedas/ Thu, 15 May 2014 05:49:12 +0000 http://vedkabhed.com/index.php/2014/05/15/killing-infidels-in-vedas/ Written by Sulaiman Razvi Also read new article Killing Infidels in Hinduism Some fanatic Hindus who are unaware of the violent passages in their book often mock other religious texts by misinterpreting them. They have no idea how violent Vedas are. Vedas are terror manual which turns humans into savages. Many tribes were destroyed as […]

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Written by Sulaiman Razvi

Also read new article Killing Infidels in Hinduism

Some fanatic Hindus who are unaware of the violent passages in their book often mock other religious texts by misinterpreting them. They have no idea how violent Vedas are. Vedas are terror manual which turns humans into savages. Many tribes were destroyed as a result of the violent passages in Vedas. As per Vedas, you must kill a person who rejects Vedas, who hates Vedas and Ishwar, who does not worship, who does not make offerings to ishwar, who insults god (Blasphemy), one who oppresses a Brahmin etc. There are several passages in Vedas which calls for death of disbelievers. I am mostly using Arya Samaji translations of Satya Prakash Saraswati, Satyakam Vidyalankar, Devi Chand, Vaidyanath Shastri, Kshemkarand Das Trivedi, Swami Dayanand Saraswati, Shripad Damodar Satvalekar, and orthodox translations of Swami Karpatri and Shri Ram Sharma Acharya (Gayatri Parivar) and I will be using Griffith’s translation as well followed by Hindi translation of Hindu scholars. In the Vedas you will find numerous words to denote non-Hindus such as Adeva, Adevayu which means Godless, anindra which means against Indra, Ayajyu, Ayajvan which means unsacrifcing, Abrahman, Anyavrata which means followers of other gods, apavrata, avrata which means riteless, devanid which means haters of gods, Brahmadvish which means haters of devotion and those who denounce Vedas.

Rig Veda 9.13.9 “May you (O love divine), the beholder of the path of enlightenment, purifying our mind and destroying the infidels who refuse to offer worship, come and stay in the prime position of the eternal sacrifice.” Tr. SatyaPrakash Saraswati

Rig Veda 7.6.3 “May the fire divine chase away those infidels, who do not perform worship and who are uncivil in speech. They are niggards, unbelievers, say no tribute to fire divine and offer no homage. The fire divine turns those godless people far away who institute no sacred ceremonies.” Tr. SatyaPrakash Saraswati

Rig Veda 9.63.5 ”Augmenting the strength of resplendent self, urging the waters and rejuvenating all noble acts and destroying the infidels.” Tr. SatyaPrakash Saraswati

One who does not offer Sacrifice is inhuman

Rig Veda 8.70.11 “May your friend, the cloud, hurl that infidel down from heaven who differs from us in rites and rituals, is inhuman, who does not observe fire sacrificials, and who does not show reverence to Nature’s bounties.” Tr. SatyaPrakash Saraswati

Rig Veda 7.97.9 “O Lord of knowledge, this laudation is for you…destroy the godless and the malice of our enemy.” Tr. SatyaPrakash Saraswati

Killing Avrata,

Rig Veda 9.73.8 “…he, the all-wise, looks over all worlds; he censures those who are hostile in action, and who do not offer sacrifices and render no public good.” Tr. Svami Satyaprakash Sarasvati

Rig Veda 1.84. 8 When will he trample, like a weed, the man [Infidel] who hath no gift for him…

Yaska writes,

Nirukta 5.17 When, with his foot, will he trample the unworshipping man like a mushroom

Rig Veda 8.64.1-2 “May our hymns please you; O lord of resolute will power, please display your bounty. May you drive off the infidels. May you crush with your foot the niggard churls who offer no homage. You are powerful; there is none so powerful as you are.” Tr. SatyaPrakash Saraswati

Rig Veda 5.2.10 “May you roaring flames, O adorable Lord, be manifest in the sky as sharp weapons, to destroy infidels. In his exhilaration may his shining splendour inflict destruction. The godless hands try to bind him from all sides but do not succeed.” Tr. SatyaPrakash Saraswati

Rig Veda 9.79.10 “The powerful flowing elixir…It is the conferer of wealth, the king of vigour; It crushes malignities and harasses the enemies.” Tr. SatyaPrakash Saraswati

Rig Veda 8.76.11 “Both the heaven and earth shudder when you, O the resplendent Lord, uttering your fearful roar, crush down the infidel.” Tr. Satya Prakash Sarawati

Atharva Veda 5.21.3 ‘Let this war drum made of wood, muffled with leather straps, dear to all the persons of human race and bedewed with ghee, speak terror to our foemen.”Tr. Vaidyanath Shastri

. https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi1.png?w=464

Rig Veda 9.19.6 ‘May you bring near to us those who stand aloof; may you strike terror into our foes; o pure flowing elixir, please transfer their riches to us.” Tr. SatyaPrakash Saraswati and Satyakam Vidyalankar

Yajur Veda 17.33 “He is an ideal commander of the army, who is swift, keeps his arms sharpened, fearless like a strong bull, a zealous killer of foes, strikes terror in men…” Tr. Devi Chand

Atharva Veda 4.31.7 “Let the King [Varuna] and Manyu, the warm emotion give us the wealth of both kinds-earned and gathered. Let our enemies overwhelmed with terror in their mind and spirit and defeated in their design run away.” Tr. Vaidyanath Shastri.

Yaska Acharya also writes about terror,

Nirukta 10.21 …These are hemistichs. Like a spear hurled, it inspires terror (among enemies) or courage (among friends)…

Yajur Veda 7.36 “We learned persons accept as our ruler, thee, the introducer of new plans for our advancement, the master of loyal subjects, the embodiment of virtue, the most advanced in noble qualities and acts, the queller of the irreligious…” Tr. Devi Chand

Yajur Veda 7.44 “…This fourth warrior, full of delight, should subdue the irreligious foes.” Tr. Devi Chand

Yajur Veda 13.12 “O king, make progress in thy duty of administration, extend happiness to the virtuous. O terrible chastiser, burn down the irreligious foes. O splendid person, humiliate and consume utterly like dried up stubble, him, who encourages our foe.” Tr. Devi Chand

Atharva Veda 11.2.23 He who dwells fixed in the atmosphere, smiting the blasphemers of the god that do not sacrifice, to him be reverence with ten sakvarî−stanzas!

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Killing Women and Children

Atharva Veda 11.2.21 Do not covet our cattle, our men, our goats and sheep! Bend thy course elsewhere, O strong god (ugra), slay the offspring of the blasphemers! https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi3.png?w=602

Atharva Veda 5.20.4-5 “Let this war-drum victorious in the battle, loudly roaring and becoming the means of seizing whatever may be seized, be seen by all. Let this war-drum utter wonderful voice and let the army-controlling man capture the possessions of the enemies. Amid the conflict of the deadly weapons let the woman of enemy waked by the roar and afflicted run forward in her terror hearing the resounding and far reaching voice of the wardrum, holding her son in her hand.” Tr. Vaidyanath Shastri.

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Rig Veda 10.118.8 So, Agni, with thy glowing face burn fierce against the female fiends, Shining among Uruksayas.

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VEDIC GOD STEALS

GOD STEALING LIKE A THIEF

Rig Veda 1.103.6 “To him, who is the performer of all deeds, the possessor and giver of strength, the truly powerful Lord, we offer devotional prayers. He a highwayman, snatches wealth from the godless exploiters and gives it to honest devotees.” Tr. SatyaPrakash Saraswati

Griffith’s translation,

Rig Veda 1.103.6 “…The Hero, watching like a thief in ambush, goes parting the possessions of the godless.” Tr. Ralph T.H. Griffith

Rig Veda 1.93.4 Agni and Soma, famed is that your. prowess wherewith ye stole the kine, his food, from Paṇi…
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Rig Veda 9.61.25 “The elixir of divine love flows onward, chasing the malignant, and driving off the withholders of wealth and thus it proceeds to the holy abode of the resplendent Lord.” Tr. SatyaPrakash Saraswati

Rig Veda 7.19.9 ‘O bounteous Lord, pious devotees, skilled in reciting hymns, sing their songs to you for your adoration. May you select us also to join them who by their homage to you, have become entitled to appropriate the riches of infidels‘. Tr. Satya Prakash Saraswati

Rig Veda 8.75.12 ‘Leave us not in this conflict as a bearer of load; snatch up the wealth of infidels and give it to us.’ Tr. Satya Prakash Saraswati

Rig Veda 5.4.5 “…May you come to bless our fire ritual. May you having scattered all our adversaries, bring to us the possessions of our foeman.” Tr. SatyaPrakash Saraswati

Here god is prayed to eliminate the rivals and to bring their wealth. Yaska writes on this verse,

Nirukta 4.5 “Having destroyed all assailants, bring to us the treasures of our enemies, i.e. having destroyed the forces of our adversaries, bring to us the treasures or the food from the homes of our enemies.”- Nirukta 4.5

ALL NON HINDUS ARE DEMONS, BARBARIANS.

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The reason it is important to know who are Demons in Hinduism is because Hindu apologists find no problem with violent verses in the Veda because it says to kill ‘Demon’, they just say that these verses are referring to Demons and not to non-Hindus and try to get rid of the argument. As I said earlier Hindu apologists usually takes violent verses in lighter vein because it says to kill demons. Vedas are said to be eternal, now the question is if those verses were applicable only to Demons then it means that those verses have become useless now. So why God revealed such verses for limited period of time in the eternal book?

Swami Dayanand Saraswati wrote,”The Dwijaas( the twice-born) – Braahmanaas, Kshatriyas, Vaishyaas are called Aryas, while the Shudras are called Anaryas, or Non-Aryas.”ATHARVA VEDA 19:62. In the face ofthese Vedic authorities how can sensible people believe in the imaginary tales of the foreigners. In the Devaasurawars, Prince Arjuna and King Dashrathaand others of Aryavarta used to go to the assistance of the Aryas in order to crush the Asuras. This shows that the people living outside Aryavarta were called Dasyus and Malechhaas… Besides, Manu also corroborates our position. He says, “The countries other than Aryavarta are called Dasyus and Malechha countries.” MANU 10:45, 2:23. The people living in the north-east, north, north-west were called Rakshasas.” Satyarth Prakash, by Dayanand Saraswati, Ch 8, page 266, Tr. Chrinajiva Bhardwaja

Dasyu and Rakshasa mean demon. Here Swami Dayanand quoting Manu Smriti says that all people living outside Aryavrata and those who do not belong to four castes are demons (Rakshasa, Dasyu) and barbarians (Mleccha). According to Hindu Dharma all the non Hindus are demons and barbarians. Here is the full translation of Manu Smriti,

Manu Smriti 10.45 All those tribes in this world, which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mlekkhas (barbarians) or that of the Aryans.

Now some say that this doesn’t refer to Non-Hindus but to caste Hindus who lost their status on account of their neglecting their religious rites which lead them to loss of caste. They aren’t convinced even after providing explanation by their own scholar. Maybe they didn’t read verse 43 of this chapter 10 which says that by neglecting sacrifices the Dvijas made their successive generation fell to the status of Shudra not Dasyu. If Brahmins, Kshatriya, Vaishya and Shudra losing their caste made them Dasyu, the question is why they aren’t regarded as outcaste but as Dasyu? Because verse 43 and 45 aren’t correlated. Verse 45 is plain and clear that those tribe outside the pale of four Varnas are Dasyu and non-Hindus aren’t included in the four castes. Manu Smriti 10.45 also refutes the claim of apologists who claim that Dasyu means non-Human beings since Manu 10.45 states that Dasyu can be from four castes also who has abandoned their Vedic religion (if we go by the explanation of apologists) since they claim that Dasyu refers to demons only. Hindu scriptures from Veda to Purana mentions demon, so where are all those demons now? Dayanand Saraswati wrote,

“You can still see that the description of Raakshasas given therein tallies with the ugly appearance of the negroes of today.” Satyarth Prakash, by Dayanand Saraswati, Ch 8, page 266, Tr. Chrinajiva Bhardwaja

So he is comparing Rakshasa with present day Negroes (black people) we can ascertain from this line that people living in north east and north west were not really monsters but were native people who are described in such racist manner. Swami Prabhupada also wrote,

Swami Prabhupada writes: “…An atheist is called a demon, and it is a fact that even a person born of good parents can turn into a demon by bad association…” Swami Prabhupada on Srimad Bhagavatam 3.3.6
http://vanisource.org/wiki/SB_3.3.6

An Indologist wrote about Dasyu,

“The picture of the dasyu that emerges from these passages is quite different from that of the raksas. There is nothing about taking the form of a bird and flying by night, no mention of disrupting sacrifices, and no connection with black magic. The dasyus seem to be human beings of a different race from the Aryans and of a different (adevic and abrahamanic) religion. The mention of the proper names of various dasyus who are defeated for (or by) certain Aryan princes (e.g. Dabhiti) also makes the dasyu sound more like historical figures. There are occasional mentions of taking land from the dasyus (RV 4.38.1). The mention of dasyus in connection with fortresses (pur-) is also a characteristic which is in contrast to the raksases. Raksases do not build fortresses and fight from them. It seems quite safe to agree with the general conclusion of Vedic scholars that dasyu refers to the indigenous people of the land whom the invading Aryans conquered or absorbed.” by Wash Edward Hale, p.154, Asura in Early Vedic Religion, Published by Motilal Banarsidass Publisher, 1986.

 

Moreover the Aryans were engaged in battle against the Dasyus and the reason given is Dasyus sings no [Vedic] hymns; Dasyus are riteless, Dasyus have alien laws; Dasyus differs from rites and rituals and doesn’t observe fire sacrifices; Dasyus are faithless, niggars, without belief, sacrifice and worship. The main reason given to fight them is that Dasyus do not offer any gifts to Vedic deities and Indra was often invoked to wage a war against the Dasyu. Refer my article Killing infidels in Hinduism for references. Dasa and Dasyu has been synonymously used in the Vedas. The Persian word Dahae maybe related to the Dasyu tribe mentioned in the Vedas. “The Dahae were a Scythian people of ancient Central Asia. A confederation of three tribes – the Parni, Xanthii and Pissuri – the Dahae lived in an area now comprising much of modern Turkmenistan. The area has consequently been known as Dahestan, Dahistan and Dihistan” [end quote]. The word Parni is also believed to be the Iranian word for Panis tribe. The Panis and Dasyu may be have been closely related to each other that’s the reason they are mentioned together in Rig Veda 7.6.3; 5.34.6. Many Indologists have also opined that Dasa were a tribe of humans not demons. Apologist pathetic response would be that Dasyu in the Veda are described as having numerous eyes and hands which is a proof that they were demons. Even Rishis who are said to be humans are described in some texts as of having three heads, Vedic deities as of having face of horse, animal getting pregnant after drinking semen of Rishis, does that prove that Rishis and Vedic deities were also demons? Hindus have a long history of using epithets against other religions, the Aryans used to consider Dasyu as Anasa which literally translates to noseless but it actually means flat nosed.

 

Now let’s move on to Panis tribe. Panis too are described as Demons, but Yaska in Nirukta also calls them Merchant (Nirukta 2.17). Panis tribe were rich traders and they were consistently attacked by Aryans to plunder them since they did not patronize the priests who then invoked Vedic gods to attack Panis. Apologists gives lame excuse, when defending verses about killing and plundering Panis tribe, all that they say is Panis were demons and doesn’t explain the part where Aryans plundered them and were the first to fight the Panis tribe. If they were demons then why Aryans were so eager to get their donations? Veda reiterates that Panis brings no gifts to Vedic deities, so why crave for their wealth if they were so demonic in nature? Veda also mentions a member of Panis community named Bribu who is praised in Rig Veda 6.45.31 because he is said to have gifted many cows to Rishi Bhardwaj (Manu Smriti 10.107) in which he is referred to as a carpenter. Now all of a sudden a Panis member is praised, what’s the reason? Because the reason to kill and plunder them is clearly given in Atharva Veda 20.93.2 that the Panis brings no gifts, had they given donations like Panis Bribu then they would’ve been spared and would’ve also been praised in the Vedas. Panis were rich merchants, they also had carpenters they used to rear cattle, engaged in trade and amassed wealth. These are the characteristics of humans not demons.

 

Kikata too were plundered like Dasyu and Panis tribes because they didn’t observe Vedic rituals and didn’t make donations to Vedic deities. Veda also mentions Zoroastrians and calls them demons (Asura). The Asuras mentioned in Vedas are non other than Zoroastrians. They are actually Ahura worshippers (Zoroastrians). Vedic religion and Zoroastrianism are roughly of the same age they have many similarities like Vedic Yagna is called Yasna in Zoroastriniasm, Soma is Homa, Deva in Veda are positive while Daeva in Zoroastrianism is neutral to negative, Zoroastrian text also mentions Aryans. From Rig Veda Mandal 1 to 7, Vedic deities are also called as Asur but the definition when applied to Vedic deities is ‘Mighty’. When the Aryans moved from Central Asia to India they brought with them the memories, thus the word Asura is used till Rig Veda Mandal 7 as a praiseworthy word. And then it was turned negative and was also used later to describe enemies residing in eastern part of India such as Bengal and Assam like Asura king Naraka of Pragiyotisapura in Assam or Mahishasura. There’s also a tribe in India named Asur people who claim themselves to be descendants of Mahishasura.

People of Lanka in Ramayana has been described as Demons. Hanuman burned hundreds of demons inhabiting Lanka for no fault of their when Ram’s enmity was towards Ravana and not towards inhabitants of Lanka. Ramayana makes no mention of humans residing in Lanka but refers to the people of Lanka as demons. Go to Sri Lanka and tell me how many demons you found there or at least try to find their bones.

Now let’s move on to the Puranas, which is the most important point here. Many Puranas especially Vishnu Purana book 3 chapters 17 & 18 states that demons embraced Buddhism and Jainism. The reason I quote Vishnu Purana again and again is because two chapters of this scripture are dedicated in denigrating Buddhism and Jainism and gives a picture of how Hinduism perceives other religions. Hindu text says that demons embraced Buddhism. Their disciples and disciples would continue to preach this religion. Now as you may know Buddhism’s history is not unknown like Hinduism’s. We know who its founder was and when Buddhism was founded, we know that its founder really existed and was not a mythological figure. Buddhism was founded in the 6th century B.C. It was a time when humans had started recording history. So you tell me did any Greek, Roman or any traveller ever recorded that demons used to live in India and they embraced Buddhism as stated in Hindu scriptures? So what Hindus did is nothing but demonization of their enemies. Hinduism recognizes many tribes and Dasyus, Panis, Yavana… were among them and they have been demonized because as mentioned in Manu (10.45) all those who do not belong to four castes are Dasyu and Malechas. Now some also justify violent verses of Vedas saying that all violent verses about killing godless, riteless, those who do not offer gifts actually refers to demons and not to human beings and that demons were averse to humanity. An Asura named Rambha who was the father of Mahishasur was a devotee of Vedic deity Agni. Vishnu Purana bk 3 ch 17-18 states that demons were Vedic followers who couldn’t be killed unless they apostatizes from Vedic Dharma and embraces other religions like Buddhism and Jainism. So what these incidents prove is that even demons could follow Vedic religion but still that wouldn’t make them Hindus or Humans since Hinduism believes in birth based and only those belonging to four castes can be considered Vedic followers. So this refutes the claim that demons were averse to Devas or Humanity.

It is mentioned in Sutras,

Apastamba Sutra, Prasna I, Patala 9, Khanda 27.11 The expression Krishna Varna, ‘the black race,’ is truly Vedic. In the Rig-veda it usually denotes the aboriginal races, and sometimes the demons.

Vedas also states that the one who offers no worship is inhuman, wicked, evil, miser etc.,

Rig Veda 9.20.5 “Preserve us from the reproach of every one, who makes no offerings, is vicious and wicked and who utters ill words, so that we may be free (from anxiety).” Tr. SatyaPrakash Saraswati

Shouldn’t Ishwar be friendly with entire creation? Why Ishwar is friendly only with those who make offerings? Was it invented by Rishis to get wealth in the name of god? What about the poor people who don’t even have money to feed their children. Will Ishwar forgive them or punish them as he commands to kill those who doesn’t pour gifts.

Beheading the Demons (Non Hindus)

Krishna Yajur Veda 6.2.10 “…Here do I cut off the neck of the Raksas, who hateth us, and whom we hate’, he says; there are two people, he whom he hates and he who hates him; verily straightway he cuts their necks…”

Atharva Veda 1.7.7 O Agni, bring thou hitherward the Yatudhanas bound and chained. And afterward let Indra tear their heads off with his thunder-bolt.

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Yajur Veda 5.26 By impulse of God Savitar I take thee with arms of Asvins, with the hands of Peahen.Thou art a woman. Here I cut the necks of Rakshasas away. Barley art thou. Bar off from us our haters, bar our enemies…

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Rig Veda 6.26.3 Thou didst impel the sage to win the daylight, didst ruin Śuṣṇa for the pious Kutsa.The invulnerable demon’s head thou clavest when thou wouldst win the praise of Atithigva.

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Rig Veda 8.14.13 With waters’ foam thou torest off, Indra, the head of Namuci, Subduing all contending hosts.

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DEATH TO THOSE WHO DOESN’T POUR GIFTS TO ISHWAR

Rig Veda 6.44.11 “Give us not, O showerer of benefits, to the wicked. Relying upon your friendship, O Lord of riches, may we remain unharmed. Many are the boons you distribute amongst men; may you demolish those who make no libation, and root out those who present no offerings.” Tr. SatyaPrakash Saraswati

Rig Veda 1.176.4 Slay everyone who pours no gift, who, hard to reach, delights thee not. Bestow on us what wealth he hath: this even the worshipper awaits.

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PLUNDERING THE PROPERTIES OF PEOPLE WHO DO NOT OFFER GIFTS

Ishwar commands to plunder the property of people who do not offer gifts and then to kill them.

Rig Veda 1.81.9 …Discover thou, as Lord, the wealth of men who offer up no gifts: bring thou to us this wealth of theirs.

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Atharva Veda 20.93.2 Crush with thy foot the niggard churls who bring no gifts. Might art thou: There is not one to equal thee.

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Rig Veda 9.22.7 “Thou, Soma, boldest wealth in kine which thou hast seized from niggard churls: Thou calledst forth the outspun thread.” Tr. Ralph T.H. Griffith

English translation by Arya Samaji scholar,

Rig Veda 9.22.7 “O elixir of bliss, you hold the wealth of kine which you win from the greedy persons; you are the force behind the extended thread (of creation).” Tr. Svami Satya Prakash Sarasvati

This verse refers to the Panis tribe, according to some scholars the Panis tribe were also part of the Vedic society but were plundered and killed because they made no offerings to Ishwar, this is why they are considered Niggards. But Yaska gives a different meaning, Yaska writes that Panis tribe were Demons. One is not to be deluded by the usage of the word Demon here as Demons and Barbarians are those who does not follow the Veda or who lives beyond the boundaries of Aryavarta. The Vedic followers are commanded here to crush the Panis tribe only because they make no offerings to Vedic Gods. There are more evidences to show that tribes were plundered and killed just because they made no offerings to Vedic gods.

Atharva Veda 20.56.6 These people, Indra, keep for thee all that is worthy of thy choice. Discover thou, as Lord, the wealth of men who offer up no gifts: bring thou to us this wealth of theirs.

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Plundering Godless (Adeva)

Rig Veda 10.138.4 He boldly cast down forts which none had e’er assailed: unwearied he destroycd the godless treasure-stores. Like Sun and Moon he took the stronghold’s wealth away, and, praised in song, demolished foes with flashing dart.

Following is the Hindi translation by Arya Samaji scholar Shripad Damodar Satwalekar

Dark races

Rig Veda 7.5.3 “Through your fear, O universal fire, the dark evil forces, though of many minds, come under a control, having abandoned their possessions. Adorable Lord, may you shine upon all men and blaze, consuming the cities of their foes.” Tr. Svami Satyaprakash Sarasvati

Another clear translation,

Rig Veda 7.5.3 “For fear of thee forth fled the dark-hued races, scattered abroad, deserting their possessions, When, glowing, O Vaiśvānara, for Pūru, thou Agni didst light up and rend their castles.” Tr. Ralph T.H. Griffith

 Ishwar Behaving like a Thug

Rig Veda 7.93.5 “When two large, mutually defiant hosts, emulous in corporal vigour, contest, may you destroy the godless in favour of the god fearing and in favour of the person who pours out devotional sentiments.” Tr. SatyaPrakash Saraswati

Rig Veda 4.25.7 (Indra), the drinker of the effused Soma, contracts no friendship with the wealthy trader who offers not any libation ; he takes away his wealth ; destroys him when destitute; but he is a special (friend) to him who presents the libation and oblation.

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Rig Veda 5.34.8 When Indra, the possessor of opulence, discriminates between two men, both wealthy, and exerting themselves (against each other) for the sake of valuable cattle, he takes one of them [The one who performs Yajna] as his associate, causing (his adversaries) to tremble, and the agitator (of the clouds), together with the Maruts, bestows upon him herds of cattle.

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Other verses shows that Ishwar provides protection to those who make offerings to him, but Ishwar slays the person who doesn’t worship or make offerings. Why is Ishwar behaving like a thug? Shouldn’t Ishwar be equal and friendly to everyone irrespective of their offerings? All the verses I quoted above orders to kill those who make no offerings, there are several instances in Vedas wherein tribesmen were killed just because they made no offering to Ishwar,

Rig Veda 3.53.14 “O bounteous Lord, of what avail are the cattle of infidels to you. Neither they yield milk nor do these faithless persons kindle sacred fire. May you bring wealth of these unbelievers to us and give us possession of people of low mortality and crush them.” Tr. SayaPrakash Saraswati

This verse is referring to the Kikata tribe who were plundered by Vedic heroes and killed. Maharishi Yaska explains this as,

Nirukta 6.32 What are the cows doing in Kikata? Kikata is the name of a country where the non-Aryans dwell. Non-Aryan tribes are (so called because it is said),’What have they done? Or their assumption is that religious rites are useless. They neither get the milk to mix with the soma, nor kindle fire.

Here the Vedic god is invoked to plunder the cows of of Kikata people and to plunder the wealth of the king of Kikata tribe. As I said earlier, many tribes were plundered and looted by Vedic gods just because they made no offering to Ishwar, Kikata and Panis tribes are few examples. Here is another translation by Arya Samaj,

Rig Veda 3.53.14 “O learned king! you possess admirable wealth, what do the cattle do among the atheists because they have no faith in the Vedic teachings and rites or in place inhabited by them. They yield no milk to mix with the Soma, and do not perform the Yajna with the ghee of the cows. Therefore, bring them to us, so that we may use them for hospitality (giving the milk mixed with Soma) to teachers and preachers. Give us wealth taken away from the wicked persons for the use of those who hailing from a good family come to us. Remove far away from us a man who uses his power for doing mean or inglorious acts or keep him under us.” Tr. Acharya Dharma Deva Vidya Martanda

Swami Dayanand Saraswati wrote on this verse, “As the cows do not grow among the wicked atheists, in the same manner, Dharma and other virtues do not grow among the persons lacking faith. Among the enlightened persons atheists can never have the upper hand. Therefore, good scholars should blot out atheism.” Tr. Acharya Dharma Deva Vidya Martanda

 

 

KILLING THOSE WHO HATE ISHWAR AND WHOM ISHWAR  HATES

The entire hymn of Atharva 2.19 is dedicated in burning those who hate Ishwar and to whom Ishwar hates,

Atharva Veda 2.19.1 Burn thou, O Agni, with that heat of thine against the man who hates us, whom we hate.
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Atharva Veda 10.5.15 “…By him we attack on him who hates us and whome we abhor. We overthrow and slay him through this knowledge, through this act and through this fatal weapon.” Tr. Vaidyanath Shastri

Atharva Veda 10.5.25 …from earth we bar him who hates us and whom we hate.

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The Arya Samaj commentary states that a, ‘Man [Brahmin] should satisfy himself by killing his enemies with the miraculous powers given by God’.

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Rig Veda 3.53.21 “O resplendent Lord, brave and opulant, protect us this day against our foes with many and excellent defences, may the vile wretch who hates us fall before us; May the breath of life depart from him whom we hate.” Tr. SatyaPrakash Saraswati

Yajur Veda 15.15 This one in front, golden-tressed, with sunbeams; the leader of his host and his chieftain are Rathagritsa and Rathaujas, and Puñjikasthalâ: and Kratusthalâ his Apsarases. Biting animals are his weapon, homicide his missile weapon; to them be homage: may they protect us, may they have mercy upon us. In their jaws we place the man whom we hate and who hates us.

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Atharva Veda 10.3.3 This charm shall conquer and cast down thy foemen. Be thou the first to slay the men who hate thee.

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Is it right to kill someone just because they hate you or Ishwar? What kind of God is Ishwar who commands to kill the person who just hates him. The above verse explicitly says to be the first one to kill those who just ‘Hate’ you. Is this justifiable? If you just oppress a Brahmin you are liable to be killed according to Vedas, but the Brahmin can kill you, deprive you of your property, there is no sin in this, but oppressing a Brahmin is a grave sin in Vedas,

‘Atharva Veda 13.3.1 ‘…O Rohita (King) agitate destroy and entangle in snares the man doing wrong to Brahman.” , Tr. Vaidyanath Shastri.

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Atharva Veda 12.5.52 Rend, rend to pieces, rend away, destroy, destroy him utterly. Destroy Angirasi! the wretch who robs and wrongs the Brahmans, born.

Poor Shudra’s fate is to be oppressed by Brahmins,

Manu Smriti 8.417 A Brahmana may confidently seize the goods of (his) Sudra (slave); for, as that (slave) can have no property, his master may take his possessions.

Maharishi Manu says that a Brahmin can even kill anyone who hurts him without bringing notice to the King,

Manu Smriti 9.31-33 A Brahmana who knows the law need not bring any (offence) to the notice of the king; by his own power alone be can punish those men who injure him. His own power is greater than the power of the king; the Brahmana therefore, may punish his foes by his own power alone. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is the weapon of the Brahmana, with that he may slay his enemies.

 

KILLING THOSE WHO REJECT AND HATE VEDAS

Atharva Veda 12.5.62 “Rend, rend to bits, rend through and through, scorch and consume and burn to dust, the one who rejects the Vedas”

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[This verse is translated from the Hindi Bhasya]

Arya Samaj commentary states:

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“Godly persons shall always be ready to kill irreligious people”

[Kshemkarandas Trivedi (Arya Samaj) on Atharva Veda 12.5.62, page 576]

[Source: http://aryasamajjamnagar.org/atharvaveda_v2/pages/p576.gif ]

He writes on Atharva Veda 12.5.54

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‘‘Vedic followers should destroy infidels“- Kshem Karan Das Trivedi on Atharva Veda 12.5.54, page 574 [Source: http://aryasamajjamnagar.org/atharvaveda_v2/pages/p574.gif ]

Hindu god Vishnu says,

Vishnu Purana 3.17 When the glorious Vishnu heard their prayers he emitted from his person an illusory form wliich he gave to the celestials and said. “This illusory form shall so deceive the Daityas, so that being led astray from the path of the Vedas, they may be put to death ; for all gods, demons and others, who shall transgress the authority of the Veda, shall perish by my prowess which I exercise for the preservation of the universe. Go then ; be not affraid ; this illusory form shall go before you. celestials, it shall be of great service to you, this day.

Veda also commands to kill the enemies of Vedas,

Atharva Veda 2.12.6 …Burn down the enemies of Vedas.

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Griffith has translated the word Brahmadvish as “Haters of Prayer/devotion” which is also correct but the definition “Those who hate Vedas” is precisely correct, other correct definition is ‘Enemies of Vedas’. Dayanand Saraswati founder of Arya Samaj gives the following meaning,

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“Brahmadivsh = The enemies of Vedas and Ishwar.

[Rig Veda Dayanand Saraswati Hindi Bhasya, Mandala 2, page 323]

Vidya Martanda also endorsed his Guru’s definition,

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[Rig Veda, By Acharya Dharma Deva Vidya Martanda, Vol 3, p.469, Published by Sarvadeshik Arya Pratinidhi Sabha, April 2002 Reprint]

Satya Prakash Saraswati defines Brahmadvish as,

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[Rig Veda Samhita, by Satya Prakash Saraswati and Vidyalankar, Vol 4, page no 1294, Published by Veda Pratishthana, New Delhi, 1977]

Swami Prabhupada the founder of ISKCON gives the following meaning,

‘‘One who is envious of the Vedas, of a qualified Brahmana or of the Brahmana caste is called Brahma-dvis”

[Krishna The Supreme Personality of Godhead: A Summary Study of Srimad-Bhagavatam’s Tenth Canto, Part 2, by A.C Bhaktivedanta Swami Prabhupada, page 304, Publisher Bhaktivedanta Trust, 2003 Edition]

Besides Pandit Jaydev Sharma also translates it as ‘The enemies of Vedas’, Almost every commentator and translator has given the same meaning.

Rig Veda 2.23.4 “O God and learned person! you take the people to the target through the path of religion and justice and protect them. If you commit a sin, the soul or God is not infested with it. Those who denounce the Vedas and God, you cast your anger on them. Therefore, we should admire your greatness.” Tr. Acharya Dharma Deva Vidya Martanda (Arya Samaj).

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi31.png?w=514

 

Atharva Veda 20.93.1 …destroy the enemies of Vedas

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi32.png?w=502

 

Rig Veda 6.22.8 …burn down the enemies of God, Vedas and the malice…

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi33.png?w=481

 

Rig Veda 6.52.3 …cast your destroying weapon for the destruction of the enemies of Veda, wealth and crops.

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi34.png?w=497

 

Atharva Veda 20.96.4 …he slays, unasked, the enemies of Vedas.

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi35.png?w=505

Rig Veda 6.22.8; 6.52.3, Atharva veda 20.96.4; 2.12.6 are translated into English from the Hindi Bhashya.

 

KILLING THE BLASPHEMERS

Rig Veda 6.72.1 …ye killed all darkness and the Gods’ blasphemers.

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi36.png?w=479

It is mentioned in Bhagwad Purana (Srimad Bhagvatam)

Srimad Bhagvatam 4.4.17 Sati continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer’s tongue and kill the offender, and after that one should give up his own life.

ISKCON scholar writes on this verse,

“If possible she should have cut out Daksha’s tongue because he blasphemed Lord Siva. In other words, since Lord Siva is the protector of religion, a person who vilifies him should be killed at once, and after killing such a person, one should give up one’s life…The instruction set forth here in Srimad-Bhagavatam is that one should not tolerate at any cost the activities of a person who vilifies or blasphemes an authority. If one is a Brahmana he should not give up his body because by doing so he would be responsible for killing a Brahmana; therefore a Brahmana should leave the place or block his ears so that he will not hear the blasphemy. If one happens to be a Kshatriya he has the power to punish any man; therefore a Kshatriya should at once cut out the tongue of the vilifier and kill him. But as far as the Vaisyas and Sudras are concerned, they should immediately give up their bodies.” [ http://vanisource.org/wiki/SB_4.4.17 ]

 

Rig Veda 6.61.3 Thou castest down, Sarasvati, those who scorned the Gods…

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi37.png?w=478

 

Rig Veda 2.23.14 Burn up the demons with thy fiercest flaming brand, those who have scorned thee in thy manifested might…

https://vedkabhed.files.wordpress.com/2018/06/060218_0646_testinginfi38.png?w=492

Recommended reading Vedas and World Peace part 2

 

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Scientific Errors in Vedas Part I https://vedkabhed.com/index.php/2014/05/14/scientific-errors-in-vedas-part-i/ Wed, 14 May 2014 17:01:51 +0000 http://vedkabhed.com/index.php/2014/05/14/scientific-errors-in-vedas-part-i/ Written by Sulaiman Razvi Read new article Scientific Errors in Hinduism Hindus have become very enthusiastic in finding science in their holy books after they learnt that other religious texts have scientific facts. They are reinterpreting it, they are not aware of the fact that the writers of the Vedas were ignorant of science, as […]

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Written by Sulaiman Razvi

Read new article Scientific Errors in Hinduism

Hindus have become very enthusiastic in finding science in their holy books after they learnt that other religious texts have scientific facts. They are reinterpreting it, they are not aware of the fact that the writers of the Vedas were ignorant of science, as a result the Vedas contain several scientific errors. Ishwar should have studied kindergarten books, I am sure Vedas would have been scientific if he did that.

EARTH IS IMMOVABLE/FIXED

Atharva Veda 6.77.1 “The heavens have stood, the earth has stood, all creatures have stood. The mountains have stood upon their
foundation, the horses in the stable I have caused to stand.” Tr. Maurice Bloomfield

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie1.jpg

Some apologists argue that that the word “Asthaat” means “steady” and not fixed or standing still, this doubt can be cleared from the following verse,

Atharva Veda 6.44.1 “The heavens have stood still, the earth has stood still, all creatures have stood still. The trees that sleep erect have stood still: may this disease of thine stand still!” Tr. Maurice Bloomfield http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie2.png

Above is Shripad Damodar Satvalekar’s Hindi translation and below is Kshemkarandas Trivedi’s translation,

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Both the Hindi verses translated by Kshemkaran Das Trivedi and Shripad Damodar Satvalekar has translated the word Asthaat as “Tehri hai” which means standing still but some people tries to twist this verse in the following way.
http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie4.jpg

Scholar has cleverly translated the word “Prithvyasthaad” [Prithvi+Asthaat] as “Earth is firm” but then translates the same word as standing still [Tehra hai] when it comes it Trees and Malady. Atharva Veda 6.44.1 is a prayer to stop malady, it says that just as Earth is standing still, trees are standing still, world is standing still, the same way make this malady stand still. Now if we go with apologists definition then it would be like “Let this malady of your stand firm” and that would be illogical, isn’t it? If it’s just about firmness then why does it talk about trees? doesn’t trees shake with a gust of wind? Trees stands in its place and doesn’t move and it being compared to earth proves that earth is motionless according to Vedas.

“Rig Veda 10.149.1 Savitar has fixed the earth with supports ; Savitar has fastened heaven in unsupported space…

Nirukta 10.32 Savitar caused the earth to be fastened with supports. In the supportless atmosphere Savitar has made the heaven firm…

Atharva Veda 13.1.6 …Rohita with his might hath established Earth and Heaven.

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie5.jpg

.

Rig Veda 10.89.4, Sam Veda 4.1.5.8 Indra hath fixed [Stopped] the earth and heaven as with an axle…

Following is the Hindi translation by Pandit Ram Govind Trivedi

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Yajur Veda 5.16 pastures, fair to do men service. Both these worlds, Vishnu, hast thou stayed
asunder, and firmly fixed the earth with pegs around it.
http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie7.png

Yajur Veda 32.6 By whom the heavens are strong and earth stands firmly…

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Above verse clearly uses the word “Drdh दृढ” which has several meaning like “Fixed, strong, firm” but mainly refers to something immovable which we shall further discuss in the article.

Rig Veda 3.30.4 …the heaven and earth
and the mountains stands immoveable
.

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Above is Pandit Ram Govind Trivedi’s translation and following is Shri Ram Acharya’s translation

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[This verse is translated into English from Hindi Bhasya.]

Rig Veda 10.173.4 4 Firm is the sky and firm the earth, and stedfast also are these hills. Stedfast is all this living world, and stedfast is this King of men.
http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie11.jpg

An Indian scientist named Bhaskaracharya (1114-1185) wrote,

”As heat is an inherent property of the Sun and of Fire, as cold of the Moon, fluidity of water, and hardness of stones, and as the air is volatile, so the earth is naturally immovable. For oh! the properties existing on things are wonderful.”-Siddhanta Shiromani Goladhyaaya of Bhaskaracharya, Bhuvankosh, Shloka 5

Many verses clearly uses the word Drdh दृढ which means fixed but Hindus argue that it means firm, whether Drdh means fixed or firm can be better understood after reading Rig Veda 8.78.5; 10.173.4; Atharva Veda 6.88.1, 20.34.2, 19.32.9, 13.1.6-7 and Yajur Veda 1.17 which says the Earth is Fixed. The Atharva Veda 6.77.1 and 6.44.1 explicitly states that Earth is standing still (not moving). But still Hindus will argue that it doesn’t mean what it says. Then what was the logic behind Ishwar revealing so many verses on Earth’s ‘Stability’? It’s plain and clear, the earth is fixed according to the Vedas as proved from verses which says that Earth is standing still. Even if we accept their claim, then why does Vedas talk about Earth along with Heaven that the earth and heaven are firmly fixed? As per the Vedas both heaven and earth are immovable.

HOW DO SKY/HEAVEN LOOKS LIKE

Rig Veda 1.59.2 The forehead of the sky, earth’s centre, Agni became the messenger of earth and heaven. http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie12.jpg

 

 

 

Rig Veda 1.115.5 In the sky’s lap the Sun this form assumeth that Varuna http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie13.jpg

 

 

Yajur Veda 33.38 In the sky’s lap the Sun this form assumeth that Varuna and Mitra may behold it…

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie14.jpg

 

 

Yajur Veda 15.64 On the sky’s back may Parameshthin set thee… http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie15.jpg

 

 

 

Atharva Veda 1.7.32 Be reverence paid to him, that highest…Brahma who made the sky to be his head. http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie16.jpg

 

 

Vedas also says the Sky has a Daughter

Rig Veda 1.48. 9 Shine on us with thy radiant light, O Usas, Daughter of the Sky, http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie17.jpg

 

 

Rig Veda 4.30.9 Thou, Indra, Mighty One, didst crush Usas, though Daughter of the Sky. When lifting up herself in pride.

The pagan Vedic religion consists of many deities, one of them is Usha who is considered to be daughter of the Sky.

Earth is supported by a Pillar

Rig Veda 8.41.10 In his successive functions, he emits his  bright rays (during day) or turns them dark (during the night). He measures out the eternal abode, and supports with the pillar of the firmament, both heaven and the earth.  May all our adversities vanish” Tr. SatyaPrakash Saraswati

Rig Veda 1.160.4 Among the skilful Gods most skilled is he, who made the two world-halves which bring prosperity to all;Who with great wisdom measured both the regions out, and stablished them with pillars that shall ne’er decay.

Bull is holding up the Earth

Atharva Veda 4.11.1 The Bull supports the wide-spread earth and heaven, the Bull supports the spacious air between them. The Bull supports the sky’s six spacious regions: the universal world hath he pervaded.

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie18.png

The Term Vrshab is literally translated as Bull, Shri Ram Sharma Acharya says the same thing in the header of Athara Veda Kanda 9, Sukta 4. But Hindus prefer to translate Vrshab as Sun. Let’s see some verses which makes unscientific claim about Vrshab,

Sun Rises from the sea

Rig Veda 7.55.7, Atharva Veda 4.5.1 The Bull [Vushab/Sun] who hath a thousand horns, who rises up from out the sea…

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie19.png

Atharva Veda 7.81.1 Forward and backward by their wondrous power move these two youths (Sun and Moon), disporting, round the ocean.
http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie20.jpg

Another Hindi translation
http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie21.jpg

These verses are supported by the Brahmana which states,

स वा एषोsअपः प्रविशय वरुणो भवति

Kausitaki Brahmana 18.9 Kausitaki Brahmana 18.9 Him who yonder gives heat they seek by these pressings to obtain; the rising by the morning pressing, (the sun) in the middle (of his course) by the midday pressing, (the sun) as he sets by the third pressing. He, having entered the waters, becomes Varuna.

HEAVEN IS NEAR THE EARTH

Atharva Veda 4.14.3 From earth’s high ridge to middle air I mounted, and from mid-air ascended up to heaven http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie22.png

If one can mount up to space from the mountain, then the Heaven must be somewhere in stratosphere although it is supported by pillars, the Atharva Veda says that the distance between earth and heaven is only 1000 days,

Atharva Veda 10.8.18This gold-hued Haiisa’s wings, flying to heaven, spread o’er
a thousand days’ continued journey. Supporting all the Gods upon his bosom, he goes his way beholding every creature.

THREE ATMOSPHERES

Atharva Veda 19.27.3-4 Three are the earths, they say, and three the heavens, three are the atmospheres. Three vaults of heaven, and three seas, three bright, three stationary ones

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie23.png

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie24.png

SUN MOVES AROUND THE EARTH

[Maurice] Atharva Veda 6.8.3 As the sun day by day goes about this heaven and earth…

[Griffith] Atharva Veda 6.8.3 As in his rapid course the Sun encompasses the heaven and the earth…

The Sanskrit text is given below

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यथा [Yatha] = As the, Like the.

सूर्य [Surya] = Sun .

एति [Yeti] = goes.

परि [Pari] = around.

घावा [Ghava] = Heaven.

पृथ्वी [Puthvi] = Earth.

[Griffith] Atharva Veda 6.12.1 As the Sun goes round the heaven, have travelled round the Serpents’ race…

[Maurice] As the sun (goes around) the heavens I have surrounded the race of the serpents…

Below is the Sanskrit text

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Rig Veda 1.35.9 ”The gold-handed, all-beholding luminary travels between the two regions of heaven and earth, dispels diseases, and this, verily, is known as the sun, and it finally overspreads the sky, extending from the dark interspace to the celestial region” Tr. SatyaPrakash Saraswati.

Maharshi Yaska writes,

Nirukta 7.23 The sun having first revolved towards the northern hemisphere, a person holds a polished (piece of) white copper, or crystal, focusing the sun-rays in a place where there is some dry cow-dung, without touching it… Now (had VaisVauara been the sun), there would have occurred expressions relating to VaisVanara in those same hymns and shares which are assigned to celestial deities, i.e. Savitr, [Surya], Pusan, Visnu, and [the VisVedevas.] And they would have praised him by (attributing to him) the functions of the sun, as thou risest, thou settest, thou revolvest, &c.

We know the Sun does not revolve, it rotates in its axis.

Rig Veda 8.7.8 They, who by their might open a radiant path for the sun to travel, they pervade (the world) with lustre.

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie27.png

Rig Veda 6.48.21 They whose high glory in a moment like the God, the Sun, goes round the space of
heaven…

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie28.png

URINE IS A POTENT REMEDY AND DRINK OF THE GOD

Atharva Veda 6.44.3 Thou art the urine of Rudra, the navel of amrita (ambrosia)… http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie29.png

मूत्र [Mutr] = Urine. Refer Panini’s Ashtadhyayi Vol III, Ch 2.56. V.S. Apte’s dictionary

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie30.png

[The Students English-Sanskrit Dictionary, By V.S. Apte, p.445]

Here Mutr (Urine) is regarded as Ras of Rudra, now let’s see what other verses speaks about Urine

[Maurice] 2.27.6. O Rudra, whose remedy is the urine…

[Maurice] Atharva Veda 6.57.1-2 This, verily, is a remedy, this is the remedy of Rudra, with which one may charm away the arrow that has one shaft and a hundred points. With gâlâsha (urine) do ye wash (the tumour), with gâlâsha (Urine)do ye sprinkle it! The gâlâsha (urine) is a potent remedy: do thou (Rudra) with it show mercy to us, that we may live!

SUN MOVES IN A CHARIOT PULLED BY HORSES

Rig Veda 1.50.8, 1.50.1 O, Bright sun, a chariot named harit with seven horses takes you to sky http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie31.png

अश्व [Ashva] = Horse

रथ [Rath] = Chariot

सूर्य [Surya] = Sun

सप्त [Sapt] = Seven

Rig Veda 10.49.7 I travel round about borne onward in my might by the fleet-footed dappled Horses of the Sun.

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie32.png

Rig Veda 4.45.6 …And the Sun harnessing his horses goeth forth: ye through your Godlike nature let his paths be known.

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie33.png

Rig Veda 1.174.5 Indra, bear Kutsa, him in whom thou joyest: the dark-red horses of the Wind are docile. Let the Sun roll his chariot wheel near us…

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie34.jpg Some Hindus argue that the seven horses mentioned here doesn’t literally mean horses but it represents the 7 rays of the sun. Those Hindus should thoroughly think about this verse, it states the 7 horses (rays according to you) TAKES the Sun, logically does the rays takes the Sun? The Sun emits rays, it does not go after the rays. So this explanation of 7 horses as 7 rays is illogical. Moreover even the scholars are not sure whether this means 7 rays or horses while few other regard 7 horses as 7 days. Veda says that Vushab (Sun or Bull) has thousand rays not seven rays. Other Hindu text affirms that the Seven Horses are actual Horses, below are the references,

Mahabharata book 13.158.20-22 …the sun possessed of a thousand rays… He it is that constitutes the wheel of the year, having three naves and seven horses to drag it…He is the sun, the dispeller of all darkness.

Bhagwad Purana (Srimad Bhagavatam) 5.21.12-19 Thus the chariot of the sun-god, which is trayimaya, or worshiped by the words om bhur bhuvah svah, travels through the four residences…My dear King, the carriage of the sun-god’s chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot’s horses, which are named after Gayatri and other Vedic meters, are harnessed by Arunadeva to a yoke that is also 900,000 yojanas wide. This chariot continuously carries the sun-god. Although Arunadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god…My dear King, in his orbit through Bhu-mandala [Earth],
the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krosas [16,004 miles] in a moment.

Devi Bhagwatam 8.15.40-45 …The seat of the Sun on his chariot measures 36 Lakh Yoyanas wide. The Yuga measures in length one fourth of the above dimensions, that of his seat. The Chariot is moved by seven horses, consisting of the seven Chhandas, Gâyatrî, etc., driven by Aruna. The horses carry the Sun for the happiness of all. Though the charioteer sits in front of the Sun, his face is turned towards the west. He does his work as a charioteer in that state…

Brahmanda Purana 1.2.23.50-51 ”He is served by Gandharvas and groups of celestial damsels by means of sons and dances. The lord of the day (i.e. the sun) thus revolves and wanders by means of horses that gallop and that are as swift as birds. The chariot of Soma (the Moon) has three wheels. His horses have the lustre of Kunda (white jasmine) flowers. They are ten in number and they are yoked to the left as well as to the right. The moon traverses by means of this.” Tr. Board of Scholars, Edited by J.L. Shastri

From the above passages it doesn’t sound like the horses are rays but it signifies that the Sun LITERALLY travels on a chariot dragged by seven horses. They no where says that the sun’s chariot pulled by horses is an allegorical sentence, rather they say exactly what they Vedas states. If the 7 horses of the sun are the seven rays then what are the 10 horses of the moon? Does it mean the moon emits rays of its own? with additional 3 rays?

The Vedas also says the Sun hides

Rig Veda 3.49.5 Where as a Friend with friendly men, Navagvas, with heroes, on his knees he sought the cattle.here, verily with ten Dasagvas Indra found the Sun lying hidden in the darkness.

http://vedkabhed.files.wordpress.com/2018/06/060218_0650_testingscie35.jpg

 

HEAVEN/SKY IS SUPPORTED BY PILLARS

Rig Veda 6.72.2 O lords of resplendence and bliss, you bestow light to the dawns; you upraise the sun with his splendour; you prop up the sky with the supporting pillar of the firmament; you spread out the earth, the mother of all. Tr. Satyaprakash Saraswati

Swami Satya Prakash Saraswati gives the meanings of the Sanskrit words in the footnotes,
http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie3.jpg [Rig Veda Samhita, By Satya Prakash Saraswati and Satyakam Vidyalankar, Vol 7, page 2331, 1980 edition, Published by Veda Ptatishthana, New Delhi]

Griffith’s translation, Rig Veda 6.72.2 Ye, Indra-Soma, gave her light to Morning, and led the Sun on high with all his splendour. Ye stayed the heaven with a supporting pillar, and spread abroad apart, the Earth, the Mother. Tr. Ralph T.H. Griffith

Rig Veda 6.47.5 ”This very same exilir of devotional love finds the wavy sea of brilliant colours in fore-front of the dawns, whose dwelling is in firmament. This might exilir sustains the heavens up with a mighty pillar, the sender of rains, the leader of the winds.” Tr. SatyaPrakash Saraswati

Rig Veda 8.41.10 In his successive functions, he emits his  bright rays (during day) or turns them dark (during the night). He measures out the eternal abode, and supports with the pillar of the firmament, both heaven and the earth.  May all our adversities vanish” Tr. SatyaPrakash Saraswati

Rig Veda 10.111.5 The counterpart of heaven and earth is Indra: he knoweth all libations, slayeth Susna. The vast sky with the Sun hath he extended, and, best otpillars, stayed it with a pillar. http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie4.png

Rig Veda 9.74.2 A far-extended pillar that supports the sky…
http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie5.png

 

Yajur Veda 14.5 Upon the back of Aditi I lay thee the sky’s supporter, pillar of the Quarters… http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie6.png

Yajur Veda 5.27, Yajur Veda 1.19 Prop heaven [with pillar], fill full the air, on earth stand firmly.

http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie7.png

EARTH ACTING LIKE A BULLDOZER

Rig Veda 7.104.11, Atharva Veda 8.4.11 May he be swept away, himself and children: may all the three earths press him down beneath them.

http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie8.jpg

Only the Rishis who created these Mantras knows its meaning.

BIRDS CAN FLY IN SPACE

Rig Veda 1.25.7 He knows the path of birds that fly through heaven (space), and, Sovran of the sea, He knows the ships that are thereon.
http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie9.png

Rig Veda 5.59.7 Like birds of air they flew with might in lengthened lines from heaven’s high ridges to the borders of the sky. http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie10.jpg

I

I am very eager to know which bird has the capability to fly over the atmospheres?

SOLAR ECLIPSE IS CAUSED BY A DEMON

According to Vedic mythology a demon covers the Sun which causes solar eclipse.

 

Rig Veda 5.40.5-6 O Sūrya, when the Asura’s descendant Svarbhanu, pierced thee through and through with darkness, All creatures looked like one who is bewildered, who knoweth not the place where he is standing. What time thou smotest down Svarbhanu’s magic that spread itself beneath the sky, O Indra, By his fourth sacred prayer Atri disoovered Sūrya concealed in gloom that stayed his function.

http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie11.jpg

MOON RUNS ON WATER

Atharva Veda 18.4.89 Within the waters runs the Moon … http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie12.jpg

 

 

 

 

Same is repeated in Yajur Veda 33.90 and Rig Veda 1.105.1

चन्द्रमा [Chandrama] = Moon

अप् [Ap] = Water

अन्तरा [Antaraa] = On the way, Runs

SKY/HEAVEN CAN FALL ON US

Rig Veda 2.17.5 Fast he (Indra) upheld the earth that nourisheth all life, and stayed the heaven from
falling by his wondrous skill.
http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie13.png

 

Arya Samaj (Hindu) scholar’s translation,

”…He controls the earth that nourishes us all, and with his skill, stays the heaven from falling”. Rig Veda 2.17.5, Tr. SatyaPrakash Saraswati, Vol 4, page 965

As per the Vedas the Heaven is above the Earth, that’s why this verse says Indra holds up the Heaven from falling on the earth.

EARTH IS A SPOON AND COOKING POT

Atharva Veda 11.3.33 … With Heaven and Earth as ears, with these I have eaten it…

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Atharva Veda 11.3.11 This earth, is the cooking pot, and sun the lid of the Odana (rice) as it is cooking http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie15.png

पृथिवी [Puthvi] = Earth

कुम्भी [Kumbhi] = Cooking pot/Jar

अपिधान [Apidhaan] = Lid

How baby is feeded?

Rig Veda 1.65.2 The Gods approached the ways of holy Law; there was a gathering vast as heaven itself. The waters feed with praise the growing Babe, born nobly in the womb

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CHARM TO KILL WORMS

Atharva Veda 5.23.5 Eastward the Sun is mounting, seen of all, destroying thing unseen, Crushing and killing [with our spells] all the worms invisible and visible.
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Atharva Veda 2.32.1. The rising sun shall slay the worms (which lives on earth), the setting sun with his rays shall slay the worms that are within the cattle! http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie18.jpg

 

 

HOW EARTH LOOKS LIKE

Atharva Veda 12.1.10 May Earth pour out her milk for us…

Atharva Veda 12.3.35 On the earth’s breast stand firmly as supporter..

Atharva Veda 14.2.70 With all the milk that is in Earth
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Dairy farm owners are at risk now, because people just have to find the breast of the Earth to get milk for free of cost. Let’s see what Vedas has more to say about the shape of the Earth

Atharva Veda 13.1.16 He goes into the womb of earth
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Rig Veda 8.42.2 O Earth and Heaven, within your lap preserve us
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Yajur Veda 13.24 Prajâpati settle upon the back of Earth.

 

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Atharva Veda 9.6.17 Spoon, ladle, fork, stirring-prong are the wooden Soma tubs; the earthen cooking-pots are the mortar-shaped Soma vessels; this earth is just the black-antelope’s skin. http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie23.jpg

 

 

 

 

 

Atharva Veda 9.7.2 King Soma is the brain, Sky is the upper jaw, Earth is the lower jaw.

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Atharva Veda 11.3.2 Heaven and Earth are the ears, the Sun and Moon are the eyes…
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Yajur Veda 11.76 While on earth’s navel Agni is enkindled http://vedkabhed.files.wordpress.com/2018/06/060218_0651_testingscie26.jpg

 

 

Atharva Veda 10.7.32 Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air, who made the sky to be his head.

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How Rain Occurs

”The oblation full of cooked articles put into the fire, goes up to the sky. And returns there from full of rain.”- Yajur Veda 3.49, Tr. Devi Chand, p.43.

”We perform the yajna for Vasus, Rudras and Adityas…The desired oblation (Ahuti) reaches the space, comes in contact with air and the light of that sun. It thence brings down rain for us…”- Yajur Veda 2.16, Tr. Devi Chand, p.32-33.

It is mentioned in Brahmana,

Maitrayana Brahmaya 6.37 … ‘The oblation which is properly thrown on the fire, goes toward the sun; from the sun comes rain…” It is mentioned in Manu Smriti

Manu Smriti 3.76. An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom the living creatures (derive their subsistence).

Krishna says in Gita,
Gita 3.14-15 All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties. Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

A Hindu scholar writes why the Sky looks blue and also how rain occurs,

”6. Is it not ether, then, that you see in the sky above, blue and dusty?

A.- No.

Q.- What is it then?

A. It is the fine particles of earth, water and Agni (in the atmosphere). The blue colour is  mainly due to the particles of water in the atmosphere that come down as rain, while the dusty appearance is due to the particles of dust which is carried up from the earth and floats about the air. It is these things that are seen and reflected in water in a mirror, and not ether.”- Satyarth Prakash, Swami Dayanand Saraswati, Ch 8, p.276, Tr. Chiranjiva Bhardwaja.

EARTH IS FLAT

Suppose If you were to describe that the earth is flat, how would you explain it? You might say earth has ends, earth has four corners and it is four cornered. Every sane person will give this same answer. When you see the article on scientific errors in Bible on Hindu websites, they have no problem quoting a verse from the Bible which says earth has four corners, but have they ever wondered what their scripture says about it.

Rig Veda 7.83.3 The ends of the earth are beheld laid waste…
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अंत [Anta]= End

Rig Veda 8.25.18 He who hath measured with his ray the boundaries [ends] of heaven and earth..
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The word used in the above verse is Puthvi which means earth, some Hindus may try to escape the argument saying boundaries of Bhumi [land or earth] refers the actual boundaries of nations, but the above verse uses the term Puthvi which particularly refers to earth. The word boundary here is signifying the limits of Earth.

Atharva Veda 15.7.1 He, having become moving majesty, went to the ends of the earth…
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Atharva Veda 20.88.1 Him who with might hath propped earth’s ends
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Rig Veda 1.62.8 Still born afresh, young Dames, each in her manner, unlike in hue, the Pair in alternation around four sides of earth
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”…who has pleasing  tongue of  flames, who sustains the ends of the  earth by his might, and who abides with sovereignity in the three regions of the universe”. Rig Veda 4.50.1, Tr. SatyaPrakash Saraswati, Vol 5, p.1535.

Vedas explicitly states Earth is Four Cornered

Rig Veda 10.58.3 Thy spirit, that went far away, away to the four cornered earth.
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Word by Word Sansksrit translation,

यते [Yate] = Your

मन [Mann] = Spirit/Mind

जगाम [Jagaam] = Goes

दूरकम् [Durkam] = Far away

चतुर्भृष्टि [Chaturbhushti/Caturbhrsti] = Four Cornered

भूमि [Bhumi] = Earth

The word Chaturbhusti (also spelled Caturbhrsti) means Four cornered,

Monier-William’s Sanskrit dictionary also gives the same meaning

http://sanskritdictionary.com/caturbh%E1%B9%9B%E1%B9%A3%E1%B9%ADi/78694/1

Moreover the Brahmanas affirms this verse,

Satapatha Brahman 6.1.2.29 …Now this earth is four-cornered, for the quarters are her corners: hence the bricks are four-cornered; for all the bricks are after the manner of this earth.

Now, still some would argue that Rigved verse is not in literal sense and refers to earth as four cornered symbolically. If it really referred to earth as four cornered ”Symbolically” then the Brahmanas would not have likened the shape of the earth with a brick. This verse from the Brahmanas could have been rejected if it was contradictory to the Vedas but both the Vedas and Brahmana says the same thing that the Earth if Four Cornered. A globe cannot have corners, These verses proves that earth is flat as per the Vedas.

Rig Veda 10.62.3 Ye raised the Sun to heaven by everlasting Law, and spread broad earth, the Mother…
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“…They are ever the discomfiters of darkness and at the breaking of dawn, scatter the investing glooms to the ends of the earth.”- Rig Veda 6.62.1, Tr. SatyaPrakash Sraswati, page 2183.

Rig Veda 5.47.2 On Four side about the earth and heaven go forth the spacious paths without a limit.

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The Earth is stretched out

There is no problem if the Vedas says the earth is stretched out, but after reading about the four cornered earth verses, these verses could be understood in a different manner that the earth is stretched out on all the four corners.

Rig Veda 3.6.5 Great are the deeds of thee, the Great, O Agni: thou by thy power hast spread out earth and heaven.
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Rig Veda 10.62.3 Ye raised the Sun to heaven by everlasting Law, and spread broad earth, the Mother
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Hinduism and Overpopulation https://vedkabhed.com/index.php/2014/05/12/hinduism-and-overpopulation-2/ Mon, 12 May 2014 18:19:03 +0000 http://vedkabhed.com/index.php/2014/05/12/hinduism-and-overpopulation-2/   by Sulaiman Razvi India is the second most populated nation after China with 1.2 Billion people. Hinduism encourages begetting several sons. Hindus started propaganda against Indian Muslim community, one of them being the population explosion. According to Hindus, Muslims would soon become majority in India. The joke is on you if you believe 14% […]

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by Sulaiman Razvi

India is the second most populated nation after China with 1.2 Billion people. Hinduism encourages begetting several sons. Hindus started propaganda against Indian Muslim community, one of them being the population explosion. According to Hindus, Muslims would soon become majority in India. The joke is on you if you believe 14% population would become majority couple of years. I fail to understand why Hindus are so scared of becoming minority? Aren’t Hindus living as minority in Muslim majority countries like Malaysia, Indonesia, UAE and Bangladesh without facing any sort of discrimination which non Hindus face in India? Are they scared that once the become minority they would be treated the same way they treat minorities and Dalits presently in India? On the one hand they spread fear mongering that Muslims would soon become majority but on the other hand they are indulged in changing demographics of states which sizeable Muslim population. Muslims were once a majority community in Jammu and were reduced to minority via ethnic cleansing in Jammu massacre by Kashmiri Hindus more particularly by the Dogra Hindus. Attempts are made to change demographics of Muslim majority Kashmir and same is happening with states like Bengal and Assam which has 30% each Muslim population, these states were excluded from Inner Line Permit which means Hindus coming from Bangladesh and Pakistan would not be settled in any North-Eastern states of India but in these two states Bengal and Assam. It was decided that people with more than 2 children would not get government jobs in Assam, this was cleverly implemented as Hindus as Total Fertility Rate less than 2 in Assam while Muslims have higher than 2. But such law was not implemented in states like Madhya Pradesh, Bihar, Rajasathan… where Hindu fertility rate is higher than 2. Assam Chief Minister from BJP Hemanta Biswa specifically appealed to the Muslim immigrants to adopt family planning. Two Child norm has been implemented in Assam and people with more than 2 children will not be able to avail some government benefits, but this law is not applicable to some Hindu classes such as SC, ST and the Tea tribe. He says he want upliftment Muslims from poverty by implementing the two child policy norm.Family planning has been a issue since independence but Hindutvadis want to implement two child policy norm in states which has Hindu TFR less than national average, two child policy would probably be implemented when Hindu TFR falls below 2.

Without wasting anymore time let’s see what Hindu scriptures says about population control. It is mentioned in RigVed,

Rig Veda 10.85.45 O Bounteous Indra, make this bride blest in her sons and fortunate. Vouchsafe to her ten sons, and make her husband the eleventh man. http://truthabouthinduism.files.wordpress.com/2014/06/060114_1818_hinduismand1.png

Rig Veda 3.24.5 Grant, Agni, to the worshipper wealth rich in heroes, plenteous store, Make thou us rich with many sons. http://truthabouthinduism.files.wordpress.com/2014/06/060114_1818_hinduismand2.png

 

It is mentioned in Grihya Sutra,

Sankhayana Grihya Sutra 1.19.6 ‘Give birth to a male child; may after him (another) male be born; their mother shalt thou be, of the born, and (to others) mayst thou give birth…

It is mentioned in Upanishad,

Khandogya Upanishad, 1 Prapathaka, Kanda 5, verse 4. ‘Him I sang praises to, therefore art thou my only son,’ thus said Kaushitaki to his son. ‘Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.’

It is mentioned in the Purana that Hindu god Krishna had ten sons from each wife,

Srimad Bhagvatam (Bhagvat Purana) 10.61.1 Sukadeva Gosvami said: Each of Lord Kṛiṣhṇa’s wives gave birth to ten sons, who were not less than their father, having all His personal opulence.

Swami Prabhupada writes on this verse,

”Lord Kṛṣṇa had 16,108 wives, and thus this verse indicates that the Lord begot 161,080 sons” He also writes on Srimad Bhagavatam 3.5.19

http://vanisource.org/wiki/SB_10.61.1

 

He wrote,

”…The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual called Garbhādhāna-samskāra is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyāsa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagavatam 3.5.19 http://vanisource.org/wiki/SB_3.5.19

He also wrote,

“…In every state all over the world, such activities are encouraged by the government in the form of birth control. Women are supplied pills, and they are allowed to go to a clinical laboratory to get assistance for abortions. This is going on as a result of sense gratification. Actually sex life is meant for begetting a good child, but because people have no control over the senses and there is no institution to train them to control the senses, the poor fellows fall victim to the criminal offenses of sense gratification, and they are punished after death as described in these pages of Śrīmad-Bhāgavatam.” A.C. Bhaktivedanta Swami Prabhupada on Srimad Bhagavatam 3.30.21 http://vanisource.org/wiki/SB_3.30.21

 

Shankaracharya Vasudevananda Saraswati of Badrikashram tells Hindu women to produce 10 children. http://www.dnaindia.com/india/report-now-shankaracharya-vasudevanand-says-hindus-must-produce-10-kids-for-narendra-modi-to-become-pm-again-2053573

https://scroll.in/latest/825148/rss-backed-seer-asks-hindus-to-have-10-children-says-god-will-take-care-of-them-toi

Hindu religious and political leader Sakshi Maharaj asks Hindu women to produce 4 children. http://www.bbc.com/news/world-asia-india-30706431
http://time.com/3657201/hindu-women-4-kids-sakshi-maharaja/

‘Hindus should beget four children till Uniform Civil Code is implemented’, says senior priest Swami Govindadev Giriji Maharaj of Bharat Mata Mandir in Haridwar
http://indianexpress.com/article/india/hindus-should-beget-four-children-till-uniform-civil-code-is-implemented-says-senior-priest-4954128/

Sadhvi Prachi says asked Hindus to have 4 children, not 40 puppies
http://www.news18.com/news/politics/prachi-puppies-sotimam-sot-965076.html

 

How the Gita Press opposed birth control to shore up the Hindu population
https://scroll.in/article/750775/how-the-gita-press-opposed-birth-control-to-shore-up-the-hindu-population

To save religion, Hindus should follow ‘we 2, our 8’ policy: religious guru Swami Prabodhananda Giri
http://www.deccanchronicle.com/nation/current-affairs/010517/to-save-religion-hindus-should-follow-we-2-our-8-policy-religious-guru.html

Sadhvi Pragya Thakur appeals Hindus to have more children, says she will take care of them.
https://www.jansatta.com/trending-news/malegaon-blast-accused-sadhvi-pragya-appeal-to-hindus-that-do-more-babies-i-will-take-care-of-them/581952/

 

Now, Saffron leaders ask Hindus to have 10 kids to ensure survival of religion
seer Ramanandacharya Raghvachrya said Hindus were facing threat across the world. “Lord Krishna had 16,108 wives and he had 10 children from each of them. The world will be ruled by those who have maximum population. Lord Ram too had asked his brother Bharat to have more sons for protection of the religion“

Slogan of ‘hum do, hamare do’ will not work. Each Hindu family should have at least eight children,” said Kanhaiyya Das, a top priest from Ayodhya.
http://indianexpress.com/article/india/india-others/now-saffron-leaders-ask-hindus-to-have-10-kids/

Couple hands over 13th girl
Kamli gave her 13th daughter to the Devarakonda Shishu Vihar.
http://www.deccanchronicle.com/nation/in-other-news/300117/nalgonda-couple-hands-over-13th-girl.html

One son, 13 daughters and counting — all for another boy
Kanu confesses that her body is now unable to bear the stress of pregnancies.
http://indianexpress.com/article/india/india-news-india/gujarat-one-son-13-daughters-and-counting-all-for-another-boy-2773664/

Every Hindu family with five children will get Rs 2 lakh: Shiv Sena
Each family that has five kids between 2010 to 2015 will get Rs 2 lakh.
http://indianexpress.com/article/india/politics/every-hindu-family-with-five-children-will-get-rs-2-lakh-shiv-sena/

Produce more children, RSS tells Hindu couples
http://www.thehindu.com/news/national/other-states/Produce-more-children-RSS-tells-Hindu-couples/article14582028.ece

Make it 5 kids: BJP leader Shyamal Goswami from West Bengal to Hindu women
http://indiatoday.intoday.in/story/make-it-5-kids-bjp-leader-from-west-bengal-hindu-women-sakshi-maharaj/1/413062.html

 

 

At the same time, there are also demands by leaders like Giriraj Singh and Baba Ramdev to implement two-child policy. Confusing, isn’t it? Let me explain it to you. Firstly one needs to question them why there’s a demand for 2 child policy and not 1 child policy?

How much a community reproduces is reflected in the fertility rate. The fertility rate of Muslims is 2.6 while that of Hindus is 2.1. Hindu religious and political leaders are exhorting Hindus to have more babies so that their population may increase, they hope that Hindus will produce more babies if they urge Hindus to have more babies, whereas there are also leaders like Giriraj and Ramdev who don’t see the possibility of Hindus having more babies, hence they want to implement 2 child policy as Hindus are already producing 2.1 children on average. So basically 2 child policy won’t affect them and only Muslims would be affected with the implementation. Event was held in Delhi on world population day attended by Hindu leaders and made inflammatory speeches against Muslims, Giriraj Singh said that “to tackle declining population of Hindus and to stop the increasing population of Non-Hindus we need a law.” From his statement, one can easily understand that he wants two-child policy because he is hopeless about Hindus producing more babies.

The day when Hindu fertility rate falls below 1.0 then demand for 1 child policy will grow. Hindu fanatics want others to produce less babies than them, they want others to eat what Hindus wants them to eat, they want others to learn what Hindus wants to teach them, in short, they are enforcing their religion on non-Hindus.

Hindu population in several Arab countries are going to more than double by 2050, imagine if Muslims harass Hindus there like Hindus are unnecessarily harassing Muslims using the bogus myth of Muslim population explosion. As per PEW Research, Hindu population in Muslim majority Middle East and North Africa is going to double.

Now let’s come to Pakistan and Bangladesh. Hindu population is consistently increasing in Bangladesh 1, 2 and Pakistan 1, 2 whereas Hindu fanatics in India are busy peddling fake data of declining Hindu population in Pakistan and Bangladesh. As per Newslaundry Hindus in Pakistan were 1.3% in 1951 after mass migration which increased to 1.85% in 1998 as per Pakistan Government Census, as per official census Hindu population in Pakistan in the year 1951 was 1.6%. According to the 1961 census, the non-Muslim population was recorded at 2.83%. A decade later in 1972, the census recorded non-Muslim population at 3.25% of the total population. That means, it increased by 0.42%. In the 1981 census, the non-Muslim population was 3.30%. In the next census carried out in 1998, it was recorded as 3.70% of the total population. Population after the mass migration should be taken into consideration not post Independence survey. The second wave of mass migration happened in Bangladesh after the 1971 Liberation war. There were approx 33% Muslims in Delhi, 57% in Punjab, 67% in Jammu (before Jammu massacre). Using these figures one cannot say that Muslim population has been reduced to 14%.

 

Abortion is clearly prohibited in Hinduism,

Garuda Purana 1.105.48 “Willful abortion and hatred of the husband are great sins in women without any expiation. Hence, she shall be shunned from a distance.” Tr. Board of Scholars, edited by J.L. Shastri

Parasara Smriti 4.20 What sin is incurred in killing a Brahman, abortion causes a sin twice as great; there is no atonement for that sin. The abandonment of such a woman has been ordained by law.

Gautama Dharma Shastra 21.9. A woman becomes an outcast by procuring abortion, by connection with a (man of) lower (caste) and (the like heinous crimes).

Vasistha Samhita 28.7. Those versed in the sacred law state that there are three acts (only) which make women outcasts, (viz.) the murder of the husband, slaying a learned Brâhmana, and the destruction of the fruit of their womb.

 

Now a days Hindus are mocking Muslims of having ten children which isn’t true, after reading this will they still criticize Muslims with such taunt? Maharishi Manu also had ten sons,

Vishnu Purana 3.2 …and the ten sons of the Manu will be Sukshetra, Uttarnaujas, Harisheńa, and others.

 

It is mentioned in Devi Bhagvatam

Devi Bhagvatam 8.4.1-4 The Risi Narayana said :– The eldest son of Svayambhuva, Priyavrata served always his father and was very truthful. He married the daughter of the Prajâpati Vis’va Karma…He begat ten sons, very spiritual and well qualified and one daughter named Ûrjasvatî….

It is mentioned in Mahabharata,

Mahabharata 1.115 “Vaisampayana said, ‘Meanwhile, O Janamejaya, Dhritarashtra begat upon Gandhari a hundred sons, and upon a Vaisya wife another besides those hundred. And Pandu had, by his two wives Kunti and Madri, five sons who were great charioteers and who were all begotten by the celestials for the perpetuation of the Kuru line.’

Hindu god Shiva had eight children, Ganesha, Jalandhar, Kartikey, Ashok Sundari, Ayappa, Andhaka, Manasa, and Jyoti. So its not other religion but Hinduism which encourages couple to have more children. Hinduism considers women as a child production machine,

Mahabharata 5.39.67 “The fruits of the Vedas are ceremonies performed before the (homa) fire; the fruits of an acquaintance with the scriptures are goodness of disposition and conduct. The fruits of women are the pleasures of intercourse and offspring.” Tr. K.M. Ganguli

Narada Smriti 12.19 Women have been created for the sake of propagation, the wife being the field, and the husband the giver of the seed. The field must be given to him who has seed. He who has no seed is unworthy to possess the field.

Skanda Purana V.iii.103.9-16 “[Atri said]…It is cited by expounders of the Vedas that a woman is one who gives sexual pleasure and a son…” Tr. G.V. Tagare

 

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Mulshankar and Casteism https://vedkabhed.com/index.php/2014/05/01/mulshankar-and-casteism/ Thu, 01 May 2014 13:26:00 +0000 http://vedkabhed.com/index.php/2014/05/01/mulshankar-and-casteism/ Caste and Religion With the onset of British rule in India, which was formalised in 1857, the country witnessed the emergence of new religious movements among both Hindus and Muslims. These movements were related to the race for numbers among Hindu and Muslim elites, with political power for each community in the new dispensation linked […]

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Caste and Religion

With the onset of British rule in India, which was formalised in 1857, the country witnessed the emergence of new religious movements among both Hindus and Muslims. These movements were related to the race for numbers among Hindu and Muslim elites, with political power for each community in the new dispensation linked to its numerical strength. Hindu and Muslim religious revivalist organisations and movements began to vie with each other to bring the oppressed castes into their respective folds. In part, this was clearly motivated by the desire to bolster the political fortunes of the ‘upper’ caste Hindu and Muslim elites, who claimed to speak for all of their co-religionists.

Numerous such movements emerged within the larger Hindu fold at this time. Many of them aimed at Hinduising the Shudras and preventing their conversion to Islam and Christianity. Some of them also sought to woo back into the Hindu fold Hindu converts or their descendants who were now Christians and Muslims. One such movement was the Brahmo Samaj, which was founded in 1830 by Ram Mohan Roy, a Bengali Brahmin. Although Ram Mohan Roy critiqued many superstitious and idolatrous aspects of popular Hinduism, he did not mount a radical critique of the caste system, Brahminism, and Brahminical supremacy. It is said that, following orthodox Brahminical practice, he employed a Brahmin cook, and refused all his life to remove his janeo, the ‘sacred’ thread that is the distinguishing mark of orthodox Brahmins.

Among the major aims of the Brahmo Samaj were defending Hinduism from the criticism of Christian and Muslim missionaries, halting the rapid conversion of Hindus to Christianity and Islam,   Hinduising the Shudras, and, at the same time, preserving the hegemony of the Brahmins. These were aims that it shared with another revivalist neo-Hindu movement that emerged at around this time, the Arya Samaj. This movement was founded in 1875 by a Gujarati Brahmin called Mool Shankar, more popularly known as Dayanand Saraswati. Alarmed by the mass conversion of Shudras, particularly Dalits, to Christianity and Islam, Dayanand sought to prevent them from doing so by offering them the illusion of upward social mobility within the Hindu fold. Thus, for instance, he argued that Shudras, too, had the right to recite the Vedas and don the janeo, and claimed that caste was to be based on worth rather than birth.

At the same time as he sought to appeal to the Shudras, Dayanand firmly upheld the caste system and ‘upper’ caste hegemony. Accordingly, he continued to accept the authority of the Manusmriti, which he profusely quoted in his magnum opus Satyarth Prakash or ‘The Light of Truth’. He approvingly refered to a verse in the Manusmiriti that declares a principal task of the king to be to ensure that all the four varnas strictly abide by their varna-determined duties, that is to say caste-based roles.[i] In a debate in Benaras with Tara Charan, a Sanatani or orthodox Hindu pundit, he rebuffed the latter for seeking to adduce evidence from the Puranas on the grounds that he accepted the authority only of the Manusmriti and certain other texts that he claimed were based on the Vedas.[ii] The question thus arises that if Dayanand considered the Manusmiriti to be authoritative, how could he possibly be thought to have radically critiqued caste, as is commonly claimed? After all, with the exception of a few verses, the only subjects that the Manusmriti talks about are caste, social hierarchy, untouchability, discrimination, Brahminical supremacy and the degradation and exploitation of the Shudras. Given all this, how was it at all possible for the Shudras to find genuine liberation in and through the Arya Samaj?

The fact of the matter is that, despite its claims to social reform and equality, the Arya Samaj stood solidly for caste inequality, discrimination and the varnashrama dharma. In fact, Dayanand Saraswati himself showed no qualms in exhibiting his distaste for Chandals, Shudras and other such so-called ‘low’ castes. For instance, he opined that sinners of a certain sort turned into elephants, horses, lions, wolves, boars and Shudras and Mlecchas[iii], another class into trees, and yet another class into Chandals.[iv] It is true that he declared it permissible for the dwijas, the so-called ‘twice-born’ or ‘upper’ caste Hindus, to eat food cooked by Shudras, but this should not be thought of as a call for radical social equality, for the argument he gave for this was that the dwijas—Brahmins, Kshatriyas and Vaishyas—had other tasks to do. Further, it is instructive to note that this was not a blanket permission for eating food cooked by Shudras, for Dayanand added that the dwijas should desist from eating food cooked in a Shudra’s house except under dire necessity, and that too if the Shudra had taken a bath and his clothes were clean. He also insisted that if a Shudra were to cook food in an Arya’s home, he should cover his mouth to ensure that his saliva did not touch the food or else it would be contaminated. Moreover, he added, the Shudra must serve food to the Arya and then eat himself.[v]

In response to a query as to whether there was any harm in eating food cooked by any person being irrespective of caste on the grounds that the bodies of all humans, from Brahmins to Chandals, are made of the same flesh and bones and contain the same blood, Dayanand replied, ‘Yes, there is harm. A Brahmin and Brahmini are fed on the very best of foods. Hence, their bodies are formed out of the reproductive elements that are free from impurities and other harmful elements.’ But this, he claimed, was not true of the bodies of Chandals and Chandalnis, or Chandal women, which were, so he put it, ‘simply laden with dirt and other foul matter.’ That is why, he insisted, Brahmins and other ‘upper’ castes must eat together and desist from eating food touched by Chandals, Bhangis, Chamars and other ‘low’ castes. [vi]

Despite projecting himself as saviour of the Shudras, Dayanand actually stood for their continued slavery under Brahminism. It was not, as is commonly thought, that he forcefully condemned Brahminism or that he radically challenged all the various oppressive rules that the Brahmins had devised to subjugate the Shudras. Thus, critiquing followers of the Brahmo Samaj and the Prarthna Samaj for not abstaining from eating with the English, Muslims and Chandals, Dayanand wrote that these groups were deluded if they thought that by flouting the rules of caste, including those related to commensality, they were reforming society. In actual fact, he argued, they were ‘ruining it’.[vii] Consistent with this belief, Dayananad is said to have refused to eat in the house of even a Brahmin if he knew that food had been cooked by a ‘low’ caste man or woman. His biographer Pandit Lekh Ram narrates one such incident. In 1879, while on a trip to Dehra Dun, a Brahmo Samajist named Babu Kali Mohan Ghosh invited Dayanand to his house for a meal. Dayanand replied that he had no qualms in eating in his house but added that he had heard that Brahmo Samajists sometimes employed ‘low’ caste cooks. This, he said, he did not approve of. The Babu admitted that Brahmo Samajists did not consider it wrong to eat food cooked by anyone, irrespective of caste, but said that he himself did not have a ‘low’ caste cook. Thereupon, Dayanand agreed to eat at his house.

The next day, Pandit Lekh Ram writes, his own brother, Har Gulal, informed him that Dayanand had accepted the Babu’s invitation. Hearing this, Pandit Lekh Ram took some food and went straight to Dayanand’s room. He gave the food to him to eat, and told him that he had committed a major blunder by accepting the Babu’s invitation because at one time a Bhangi woman used to cook food in his house. Dayanand replied that he had no knowledge of this and that the Babu had cheated him. He returned to the Babu the food he had sent for him and, instead, ate the food that Pandit Lekh Ram had brought.[viii]

From all this it is clearly evident that Dayanand’s Arya Samaj aimed not at the emancipation, but, rather, at the subordination of the Shudras so as to preserve and promote Hinduism or Brahminism in the face of the challenge of Islam and Christianity. It aimed at keeping the Shudras firmly within the Hindu fold, at the very bottom of the varna hierarchy. Like many other ‘upper’ caste Hindus of his time, Dayanand felt that if the Shudras were not prevented from converting out of the Hindu fold, the very existence of Hinduism would be under under grave threat since the hegemony of the ‘upper’ castes rested on the labour and the degradation of the Shudras. That is why the Arya Samaj appeared to make some minor concessions with regard to the rules of caste and untouchability, although these did not amount to any real threat to Brahminical hegemony. Dayanand, it can be said, established the Arya Samaj only to save Brahminism from death. He tried to interpret the Hindu scriptures in such a way as to kill the rising spirit of revolt among the Shudras, to co-opt them firmly into the Hindu fold, and make them even better slaves of the ‘upper’ castes. 

Just as the Arya Samaj tried to woo the Shudras into its fold, Christian missionaries, belonging to various denominations, sought to do the same across large parts of India. The flood of Shudra converts to Christianity, and, to a lesser extent, Islam, goaded groups such as the Arya Samaj to reach out to the Shudras whom otherwise they might not have been at all concerned about. Christian missionaries brought along with them modern education and medicine, and certainly served the poorest of the poor. Yet, as with the Hindus and Muslims, caste could not be eradicated among the Indian Christians, who continue to be divided on caste lines.

Although the Arya Samajists and the Christian missionaries saw themselves as inveterate foes, they both made concerted attempts to woo Muslims of indigenous Shudra descent and convert them to their respective folds. The Arya Samaj invented the shuddhi ritual to bring into the Hindu fold non-Hindus, including Muslims and Christians who had once been Hindus or who were descendants of Hindu converts. In the early 1920s, they scored considerable success in their missionary endeavours among some isolatednau-musalman groups of ‘low’ caste status who had been only very lightly Islamised over the centuries and who still retained many of their pre-Islamic customs and beliefs. To facilitate this missionary campaign, Arya Samajist scholars penned tracts deeply critical of Islam, and engaged in fierce debates with Muslims on religious matters. Christian missionaries did the same. As a response, various Muslim organisations soon emerged to engage in missionary or tabligh work. Faced with the challenge of the Christian and Arya Samajist missionaries, these Muslim leaders realised that the existence of caste and caste-based discrimination within the Muslim fold left many ‘low’ caste Muslim groups vulnerable to apostasy. This was a clarion call to Muslim leaders to wake up from their deep slumber, to combat the evils of caste in their society, to recognise the acute problems of the ‘low’ caste Muslims, and to try to exemplify, in their own lives and in society at large, the Islamic teachings of social equality and brotherhood.



[i] Dayanand Saraswati, Satyarth Prakash (Urdu translation by Pandit Chamopati and edited by Swami Ved Anand Tirath, Sarvadeshik Arya Pratinidhi Sabha, New Delhi, n.d., pp.88-91.

[ii] Lala Lajpat Rai, Arya Samaj ki Tarikh (vol.3), (Urdu translation by Kishwar Sultan), National Council for the Promotion of the Urdu Language, New Delhi, 1997, p.53.

[iii] Saraswati, op.cit., p.252.

[iv] Saraswati, op.cit., p.25.

[v] Saraswati, op.cit., p.263.

[vi] Saraswati, op.cit., p.267.

[vii] Saraswati, op.cit., p.360.

[viii] Pandit Lekh Ram, Quoted in Ghazi Mahmud Dharam Pal, Arya Samaj  aur Swami Dayanand, Islamia Press, Lahore, p.430.

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