Sunday, October 7, 2012

Rape of Dalit

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 mockery of Muslims on this issue but have they ever read what their scripture say about it?
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 ”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’ doesn’t immolate themselves in their funeral pyre. Because if the wife immolates with her husband then he can’t enjoy Virgins in heaven,
Devi Bhagavatam 3.15.10-13Some 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 nymphSome 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 wives immolated herself in his pyre. And took him away forcibly from the celestial nymph (Apsara).
Mahabharata 13.79 ”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 ”…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 ”’…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
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 4.6.56-58The 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

Who are the Apsaras (Nymphs/Heavenly Virgins)?
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 in the battlefield. After reading these verses will Hindu fanatics post these verses on their Facebook wall?

Gods and Rishis Lusting after Women

Gods and Rishis lusted after women. Despite their old age they were still aroused by seeing young girls. How can I forget to mention Indra in this list after all he frequently lust after others wives, I am not saying this but a Sage himself had said,
Mahabharata 13.40 ”…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, 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
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 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 tells us that Shiva went there to test them. Although I read the entire chapter again and again and failed to find what was his ‘Test’. As far as my opinion on this issue is concerned, Shiva actually wanted to enjoy sages’ wives on the pretext of test, just like Krishna stole the cloths of Gopis to watch them naked and later gave a lame reason for this. My basis for this argument is the Dharmasamhita, Purana and commentary by a renowned scholar,
‘When Siva failed to be satisfied by making love to Gauri, his wife, he then went naked into the Pine forest in the guise of madman, his linga erect, his mind full of desire, wishing to obtain sexual pleasures with the wives of the sages.’- Shiva Purana, Dharmasamhita 10.187; 10.78-80 (Cited O’Flaherty 1973, p.173)
Nilakantha Chaturdhara on Mahabharata 13.17.42 ”It is known that Siva entered the Pine Forest naked in order to entice the wives of the sages.”
Vamana Purana 6.26-30 “Pulsatya said, O Brahmana, after Sati the daughter of Daksa had met her end, Sankara wrecked the sacrifice and wandered about. Then the flower-armed Cupid detected Sankara and smit the widowed god with the maddening missile. Pierced instantaneously with the maddening arrow, Hara became mad and roamed about amidst forests and lakes. O Narada, recalling the memory of Sati and struck by Unmada, Sankara had no peace of mind like an elephant pierced by an arrow. Then Sankara fell into the waters of Yamuna. On Sankara falling into it, its water was scorched and turned black. [43] Detecting from a distance the moaning and wailing Sankara, Cupid bent his bow without any loss of time and pierced him through again, with the arrow known as Santapana.” Tr. Anand Swarup Gupta
Vamana Purana 6.57-66 “Going there too Cupid saw Sankara, and Hara finding him ready to strike, fled from that place. Then pursued by Cupid, Hara entered the frightful pine forest where Rsis were settled with their consorts. And seeing him the Rsis hung their heads. Then the Lord said to them, ‘Give me alms.’ O Narada, the great Rsis remained silent then He then walked round the hermitages. Seeing him enter, the wives of Bhargavas and Atreyas felt excited and completely lost their self-control, excepting the unique Arundhati and the lady Anasuya, whose minds were concentrated on the worship of their husbands. Wherever Sankara went women became agitated and with their passion excited, they followed him. Leaving their own hermitages vacant, the wives of the sages followed him, in the same way as the she-elephants follow he-elephants. O sage, enraged at this sight the Rsis, Bhargavas and Angirasas said ‘May his Linga drop down on the earth.’ Subsequently the Linga of the deity dropped down and rending the earth and then the trident-holding Sankara became invisible.” Tr. Anand Swarup Gupta
So it is proved that the purpose of Shiva going to the pine forest in 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 torn 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 been 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 brief explanation of this Linga story read the article Analysis of Lingam. 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 shameless deed.
Vishwakarma was enamoured of a 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 lusted after the wife of old Rishi Chyavana named Sukanya. They tried to seduce her but all in vain so at least they gave her an offer that they will rejuvenate her old husband and in return she has to marry one of them. After consulting with her husband she agreed. So Ashwins told Chyavan to enter water so he entered the water. Ashwins were playing tricks here and they too entered the water and when three of them (two ashwins and Chyavana) came out of the water all of them had the same appearance. And 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 “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
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
A sage named Chyavana was attracted to a Princess named Sukanya,
Mahabharata 3.122 “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 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 on 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 youFulfil the ocean of the wishes of mineAfter 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 sonnamed 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 about 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

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 kind 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 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
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 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.

A woman alone in the forest

January 08, 2013 13:18 IST
Five stories of rape and sexual assault from the epics are particularly useful in offering an insight into the way rape works in India, says Nilanjana S Roy
In times of trouble, turning to the great epics is always useful: their ancient bloodstained lines are reminders that we do not have a premium on violence, rape and corpses.
Over the centuries, the Ramayana  and the Mahabharata have become India's default epics, eclipsing the Rajatarangini, the Silappadikaaram and other equally powerful legends in the mainstream imagination. While this is a loss, both epics offer an insight into the way rape works in India.
Five stories of rape and sexual assault from the epics are particularly useful. The Ramayana has the abduction of Sita by Ravana, and, running parallel to it, the disfiguration of Surpanakha by Rama and Lakshmana -- two atrocities, not one, that trigger a war. The Mahabharata has the public assault on Draupadi at its heart, the abduction and revenge of Amba, and the sanctioned rapes of Amba and Ambalika by Ved Vyasa.
The tale most often cited in the aftermath of assaults on women, such as the tragedy of the young woman who died this December after being gang-raped and injured by six men, is Sita's abduction. This is raised explicitly by pseudo-Hindus, usually as a warning to women to stay behind a Lakshman Rekha, an arbitrarily drawn line of protection. It echoes the widespread views of many who blame women for being sexually assaulted, saying that they should not have gone out in public.
Sita, though, is not a passive victim, as Namita Gokhale, Arshia Sattar and others argue. Gokhale points out that Sita is the first single mother. Sattar sees Sita as a woman who exercises complex choices, leaving a marriage where she is no longer treated with respect. (This episode, Sita's rejection of Rama and her building of a life without him, is seldom raised by guardians of the purity of Indian women.)
Draupadi's story is rarely referenced, though it is powerfully told in the Mahabharata. Draupadi's reaction, after Krishna rescues her from Dushasana's assault while her husbands and clan elders sit by in passive silence, is not meek gratitude. She berates the men for their complicity and their refusal to defend her; instead of the shame visited on women who have been sexually assaulted, she expresses a fierce, searing anger.
She will wear her hair loose, she says, as a reminder of the insult; she does not see herself and her body as the property of the clan, least of all as the property of the husband, Yudhisthira, who has gambled her away to the Kauravas. She demands justice and is prepared to call down a war that destroys the clan in order to receive her due.
It is no wonder, perhaps, that those sections of conservative India who will cite Sita's "transgression" -- her crossing of the Lakshman Rekha -- as the reason for women's rape will not speak of Draupadi. Panchali, with her five husbands, her proud sense of ownership over her own body and her quest for vengeance, represents everything about women that terrifies a certain kind of Indian, who prefer to be more selective about the myths they wish to follow.
Amba is, again, silenced in popular discussion, and yet her story remains both remarkable and disquieting -- the woman who will even become a man in order to wreak revenge on the man who first abducts and then rejects her. There is nothing easy about her story, as anyone who has tried to rewrite the Mahabharata knows; or about the way in which we gloss over the sanctioned rapes of Ambika and Ambalika, one so afraid of the man who is in her bed that she shuts her eyes so as not to see him.
That leaves Surpanakha, the woman in the forest; like the rakshasi Hidimbi, she sees herself as a free agent. Different versions of the Ramayana are uneasy about her looks -- in some, she is an ugly rakshasi; in some, she takes on a deceptive, beautiful form; in some, she is beautiful to begin with. But what we know about her is that she is Ravana's sister and, by extension, probably as learned as her brother; that she is free enough to express her desire for the brothers Rama and Lakshmana; and that she is indeed free to roam the forests without protection.
The story of Surpanakha is filled with tangles and diversions -- how much deception does she practise; does she merely terrify Sita or actually attempt to attack her; do Rama and Lakshmana toy with her, or are they more polite, or are they consistently hostile, before they cut off her nose, her ears, and, in some terrible versions, her nipples?
The ending of the story remains the same, and it's in line with the contemporary warnings handed out to women in India: if you assume that you are free to roam everywhere, even in the forests, you will be hurt by the most ostensibly chivalrous of men. There is a punchline to that ending, though: if you hurt the wrong woman, prepare for war.
Nilanjana S Roy

The Rape of Draupadi

by Satya Chaitany
(As according to Bheel Mahabharata )
The tribal Bheels have a Mahabharata version of their own, episodes of which are narrated or sung during their festivals, usually accompanied by music and sometimes with dance – a captivating version that never fails to thrill, one of the secrets of its allure being its truly enchanting folktale-like quality. This article tries to understand an episode from it, on its own and in relation to Vyasa’s epic.
Draupadi is having her siesta one beautiful afternoon in Hastinapura. Her maids gently comb her hair as she sleeps. As they do so, a single hair from her golden tresses breaks off and comes lose. The maids are terrified and look at one another, their eyes full of terror. They fear for what would happen when Draupadi awakens and sees what has happened. Eventually they decide to hang the hair from the window, perhaps hoping the wind will carry it away.
And the wind sees the strand of hair and decides to play a prank. Storm after storm rush towards Hastinapura. The single hair dangling from the royal window is lifted up, carried far and dropped. But such is the weight of that hair that the earth is not able to bear it and splits open, giving way, and the hair floats down right into Patala where the king of serpents and the lord of the netherworlds, Vasuki Naga[1], has been asleep for twelve years and his queens, the Padma Naginis[2], are fanning him. As the strand of hair falls on the chest of the mighty king of Patala, unable to wear its weight Vasuki’s chest begins to quake and he wakes up in a shock. He picks up the hair and studies it – it is a woman’s hair. He springs up and going to the seventh chamber in the basement, opens it.
The queens realize Vasuki is planning to visit the earth. They gather around him and ask him where he is going and he tells them he is going to the earth in search of the woman with golden hair. The Padma Naginis tell him not to get entangled with a woman who does not belong to him, that is a dangerous path, he will be committing a sin. They tell him each of them would keep him with her for twelve years in her bed and pleasure him. He tells them not to worry and promises he would just have a look at the woman with golden hear and would be back. Vasudi does the sixteen sringaras, and the queens move around him wailing aloud.
Vasuki mounts his horse, whips it, a dust-storm rises up as the horse takes off whinnying mightily towards the earth. They are now in a meadow on the earth. Vasuki pulls the reins of the horse and wonder where to go now. On a hunch, he decides to go westward. The horse flies like the wind. Soon large cities appear.
The king of Patala searches for the queen with golden hair in the markets of these cities. Eventually he reaches a lake on the outskirts of a city, decides to rest there for a while and dismounts. He is unable to rest, though – for in his mind is the queen with the golden hair. [It is a queen, and as such another man’s wife, he is searching for, and not a princess.] As he stands there, on the bank of the lake, searching far with his eyes, he sees yet another city in the distance: Hastinapura. He mounts his horse again, whips it and the horse starts fleeing. The bird of good omen calls and the king’s heart is filled with joy. In the royal gardens of Hastinapura, he ties the horse under a champa tree and gives it fresh grass. Then, whip in his hand, he starts merrily walking towards the cloud palace.

Draupadi is now sitting on a swing. The rays of the sun fall on her hair through the window. The light is reflected by Draupadi’s golden hair, and it blinds Vasuki for a moment. Such is his joy there are goosebumps all over his body. His feet quicken.
Draupadi sees him and thinks a guest has lost his way and is coming towards the queen’s apartments instead of going to the royal assembly. She sends her maids to show him the way. He ignores their directions, pushes them away roughly and proceeds towards Draupadi undaunted.
Seeing him approaching, Draupadi gets up to go to the inner chambers. But before she can do so, Vasuki swings the whip and lashes it at Draupadi’s thin waste. Draupadi runs, falls down, her scarf moves off her head and Vasuki realizes this is the woman he has been looking for. He rushes towards her and falls over her. Draupadi shouts at him and asks him to get away if he wants to remain alive, for the Pandavas would kill him if they come to know of his being here. Ignoring her words, Vasuki picks her up and carries her to her bed.
Draupadi screams from the bed and Vasuki tells her he has been hungry for her for days. Her fury has no effect on him. Instead, he orders her to warm water for his bath. After the water is heated, she bathes him. He then asks her to prepare a thirty-two course meal for him. She does so and then serves the meal in gold plates and, while he remains reclining on the bed, feeds him, placing the food with her hands in his mouth. As she feeds him, she wonders who this obstinate man is. The meal over, she again tells him to hurry away. He tells her that when a man comes, he does not go away like that; as for him, he plans to spend the night there.
In the meantime, the Pandava assembly is over and the sounds of people dispersing could be heard. Vasuki tells Draupadi not to worry, let her husband come. So powerful are the steps of Arjuna as he approaches that the very rooftops of the palace quake. As Arjuna enters the chamber, Vasuki jumps up from the bed and gathers Arjuna in a mighty stranglehold in his arms. The fight that ensues is terrible – it takes the two of them down to Patala, back to the earth, then to the skies. Eventually Vasuki defeats Arjuna, and sitting on his chest, ties up his hands and legs with a hair pulled out from his moustache. He then hoists him up onto a peg on the wall.

Draupadi now gets her bed ready for them. Fragrant flowers are spread on it, musk and flower essences are sprinkled. Seated on the bed, the Pandava queen and the king of Patala play a game of dice. Arjuna hanging from the peg is a witness to the game. After the game of dice, the two of them move on to another game. Draupadi and Vasuki have sex, now tenderly, now furiously, right before his eyes. Their games are now hot, now tender and poor Arjuna watches it all helplessly.
In the morning Vasuki leaves promising to come back again in the evening. Before leaving, he picks up his shining sword and cuts off the whisker with which he had bound Arjuna’s hands and feet. Arjuna falls to the ground with a thud.
Draupadi comes running to Arjuna, raises him up, consoles him and leading him to the bed, lays him down on it. She heats water and massages and bathes him. She cooks another thirty-two course meal and feeds him. Arjuna then whimpers to Draupadi that this will now be an everyday affair. “It is fine with you,” he says, “but my bones break. Oh, how I have to suffer!” He asks her to find out how to kill Vasuki from Vasuki himself and Draupadi promises to do so.

Back in Patala, Vasuki finds no more pleasure in the company of his wives or the food they serve him. He passes the day impatiently waiting for the evening. In the evening, back at Hastinapura, he finds Draupadi restlessly waiting for him. Arjuna is again tied up and hung from the peg and becomes the helpless witness to their games.
Before that however, Draupadi through a clever pretext learns from Vasuki that he is not in the least afraid of the Pandavas – the only one he fears is Karna, who belongs to the Kauravas. That night while Vasuki is asleep, she crawls into his stomach and learns the secret of his death.
The next morning after Vasuki has left, Draupadi again raises up Arjuna from the ground where he had fallen with a thud as Vasuki snapped the whisker that bound him hands and legs and lays him on the bed. She reveals the secret of killing Vasuki to Arjuna through Karna. Arjuna is reluctant to take help from Karna – that would be humiliating to him, but Draupadi convinces him that there is no other way. Agreeing, he goes and sits under a tree waiting for Karna on his way to the Kauravas. As Karna sees him and greets him, Arjuna acknowledges the greeting with his foot, raising it to receive it.
Karna flies into a fury at this insult. He asks Arjuna what his fault was to be insulted thus in the morning. And Arjuna tells him: “You, without a father! Who is your father? And you spoil my days by showing your face to me every morning. That is why I took your greeting on my ankle.”
In a rage, the tormented Karna flees to his mother, Mansa Malin[3] and questions her about who his father is. Initially she tells him she and the mali are his parents, but when he threatens her, she admits they are his foster parents, he is a foundling, they brought him up after they found him in a rubbish heap. She advises Karna to go to Kunti.
He goes straight to Kunti and asks her how many children she gave birth to. When Kunti says five, he threatens her too and then she admits no, she has given birth to six children and she had buried him, Karna, under a rubbish heap. Under pressure she later admits that he is the son of Soorya, the sun god. When he asks for a proof for this, she gives him an agan-pichhaura[4] and a ball of wax and asks him to go to Bengal and meet the rising sun there. Karna proceeds towards Bengal.

Having reached there, as the sun rises up in the east, Karna covers it up with the agan-pichhaura. Soorya tries to free himself from the agan-pichhaura and failing, asks him who he is and why he has stopped his rays. Karma tells him he is his son come to meet him. Soorya asks him to free him but Karna wants Soorya to promise him that he would meet him face to face. Soorya promises, on condition that Karna passes a test to prove that he is really his son. The freed sun attacks Karna with a thousand blazing rays. The rays pass through him without harming him. Karna has won the test, Soorya acknowledges him, and the father and the son meet affectionately.
Karna asks Soorya to give him his weapon so that he could teach the Pandavas a lesson and punish Arjuna for his insult. Soorya advises him patience and gives him an agan-katari, a fire dagger, asking him to keep it in the wax scabbard given to him by his mother and not to take it out except in dire necessity. The dagger, says the sun god, is dangerous and if it is taken out without a real need, the earth would split, the nine hundred thousand stars would burn down to ashes, and so would the gods in heaven, the gods in the netherworlds, the forests with all their trees and bushes, and even the winds along with all the water on the earth.
As a happy Karna returns towards Hastinapura with sprightly steps, Draupadi sees him from afar. She hurries to him, stops him on the way, and tells him why Arjuna has insulted him – she tells him of Vasuki’s atrocities and the terrible misery he has reduced her and Arjuna to. She tells him that Vasuki would be coming as soon as the sun reaches the west. “He will tie the horse to the champa tree and then come to my chamber. He will tie up your brother Arjuna’s hands and legs with a hair of his moustache and hang him up from a tall peg on the wall, and then he will have his pleasure with me the whole night.” They are dying because of Vasuki’s atrocities, she tells him, and then adds that he alone can save them now. Karna’s anger is now directed at Vasuki and he promises to do what she desires.
That evening Vasuki comes as usual again. After tying up his horse under the champa, he proceeds to Draupadi’s palace, swinging his whip merrily. He ties up Arjuna as usual and hangs him up from the peg, from where he watches with unblinking eyes as the king of patala takes his pleasure by enjoying Draupadi all night. As he leaves the next morning, Draupadi tells him she is one life with him, there is no hero on the earth like him, she can’t live a moment without him and if he must leave now, he should, but he must promise to hurry back in the evening without delay. Vasuki promises this and goes away, his heart filled with Draupadi’s loving words.
Strolling through the Pandavas’ garden the next morning, Karna comes across Vasuki’s horse. He takes out Soorya’s fire dagger from its wax scabbard and places it before the horse. Every limb of the horse is burnt. As Vasuki approaches, Karna places the agan-katar before him and Vasuki falls down on the ground. Karna burns up eight of the nine hoods of Vasuki. As his body catches fire, Vasuki joins his hands in supplication and begs for his life, promising Karna never to come that way again. Karma is moved by the begging and lets off the now single-hooded Vasuki.
The story of the rape of Draupadi by the serpent king Vasuki is a completely new addition by the Bheels to the Mahabharata – there is nothing like that in Vyasa’s epic. The nearest there is, is Keechaka’s attempt to molest her. Jayadratha abducts her once, too, with evil intentions on her, while the Pandavas were living in the jungle. Another time Jatasura succeeds in carrying her off, with the idea of ravishing her. But in all those cases, the men were defeated, and in the case of Keechaka and Jatasura, killed, before they could succeed in their intentions. But what the Bheel Bharata describes in this episode is a case in which Vasuki succeeds in having sex with Draupadi for several consecutive nights.
Looking at it from the standpoint of the Mahabharata, the first question that naturally arises in our mind is why this scandalous story has been added to the Bheel epic. The story not only paints a very poor picture of Arjuna, it also depicts Draupadi as a woman subjected to sexual ravishing. She thus loses, by traditional Indian standards, the right to be called a sati or a pativrata, a chaste wife, since she has had sex outside marriage. Traditional Indian culture considers that a woman loses her chastity by merely thinking sexually about a man other than her husband. Why do the Bheels then add this story to the epic?
While no conclusive answer is possible, several could be speculated.
One of them is that the purpose of the addition is to bring out the greatness of Karna. The Indian psyche has never felt comfortable with what happened to Karna and has always felt guilty about it. His abandonment, his lifelong humiliation in the name of his presumed lower caste birth by Draupadi, Bheema, Bheeshma, Drona, Kripa, Parashurama and several others, his betrayal by his own mother, the way Indra dealt with him by taking away from him his breastplate and earrings that protected his life magically, his heroic nature, his unsurpassed valour, his boundless charities, his repeated nobility in the great battle, the way he met with his death, all these have always created great sympathy for him in the hearts of the Indian masses as well as of scholars. That he did not deserve his sad lot is a universal feeling. This feeling of sympathy for Karna is stronger as we climb down the social ladder – the lower classes identify with him and suffer his sufferings with him more easily. Folk literature invariably sees him as noble – frequently as the noblest of men in the Mahabharata. Perhaps this incident in which Karna comes out as the victor where Arjuna fails miserably is one of those attempts to bring out his greatness. What he does is exactly what a hero should do in heroic legends – save the damsel in distress by killing the monster that holds her captive.
Another strong possibility is this is a tale of Draupadi’s powerful sexuality. A woman’s long, flowing hair is part of her sexual attractiveness and a universal symbol of female sexuality.  Draupadi, even in the Mahabharata, is the archetypal sexual woman. There are those who argue that the entire Mahabharata war resulted from her powerful sexuality. In the Bheel Bharata, when the earth is unable to bear the weight of a single strand of Draupadi’s golden hair, and the hair floats down to Patala, it is actually her sexuality that is seeking out satisfaction in the netherworld unable to find fulfilment on the earth. Her five husbands are not enough for her. She requires someone like the mighty Vasuki, who can tie up Arjuna with a single whisker from his moustache. Beckoned by her sexuality, Vasuki leaves Patala immediately, breaking his twelve-year sleep, leaving all his beautiful queens behind. In her cloud palace, from his external actions it appears that Vasuki is the master and he is taking Draupadi by force, but in reality he is her slave, he cannot live without her, he is alive only in the moments when he is with her, his existence has only one meaning from the moment that golden hair falls on his chest – to be with her, to have sex with her. Draupadi reduces even the mighty king of Patala to her sexual slave. She is the fire into which the king of Patala flings himself ecstatically, only to be consumed by her as fire devours the moth that flings itself into it.
Popular tradition speaks repeatedly of this fiery, powerful sexuality of the fire-born Draupadi. In many popular tales, it is Krishna and Karna that satisfy her sexually because the Pandavas are no match for her.
A third possibility is Vasuki-centred. Except in the last moment when he is punished by Karna, Vasuki is portrayed in glorious terms throughout the narration. His queens attend on him continuously even when he is in a twelve-year sleep. And when he leaves in search of the woman with the golden hair, there is nothing they can do, except to beg him not to, which he ignores completely. When he comes back after spending a night with another woman, there is again nothing they could do – they do not even dare raise their voice at him. They humbly serve him a meal, which he finds fault with. A dust storm rises up as he travels to the earth on his horse. He orders Draupadi to heat water for him to have a bath and she has to do his bidding. Such is his commanding presence, that she dares not say no to him. Apart from heating water for his bath, she bathes him, then cooks a thirty-two course meal for him and feeds him with her own hands as he reclines on her bed. He is in no hurry to have his pleasure with her, though he has come from another world for it. It is not a hurried sexual act he has in mind with this queen of the powerful Pandavas but night-long sports and he will have it his own way and he will allow nothing to spoil it. After the meal he plays a game of dice with Draupadi in her bed, and it is only after that he takes her. Just as there are heated, breathless climbing ups and slow climbing downs in the dice game, in his post-dice sport with her too, they soar to heady heights and then come down, to soar up again.
Vasuki ties up the great hero Arjuna with a single hair of his moustache. But his ultimate audacity, the expression of his total lack of respect for Arjuna and regard for the mighty power of the Pandavas is that he hangs him up right there – from a peg on the wall, to witness the sexual violation of his wife, a violation that does not sound very unwilling at all on the part of Draupadi.

It is possible that this episode is an attempt to portray the might of a serpent. As in several other parts of India, serpent legends abound in areas where Doongri Bheel is spoken and in the neighbouring areas of mainstream Rajasthani culture. [Vijaydan Detha, the eminent folklorist from Rajasthan, has several snake stories in his huge collection of retellings of Rajasthani folklore published in ten volumes. The tenth volume alone has ten such stories, including two in which serpents assume human form and have sexual relations with women.] In all these serpent tales snakes talk and they are capable of assuming human form, or any other form they desire. They are endowed with enormous powers and own immense wealth – their pits are underground palaces paved with precious stones, where diamonds and pearls are stored in quantities that dwarf the treasures of mighty emperors. It is possible that this tale is at least partly a creation of a culture that venerates snakes and is in awe of their might.

In the Mahabharata we find humour when the mighty Bheema is reduced to nothing by Hanuman – popular narrations of the Mahabharata celebrate the narration of this story which thrills audiences everywhere. There is something very titillating in seeing the discomfiture of the powerful reduced to humility. The high and mighty then come down to our world, to our life, where humiliation and defeat are everyday realities. Arjuna’s discomfiture, his unspeakable humiliation, in spite of the sympathies it arises, is humour. He hangs from that peg, hands and legs tied by a single whisker, and is forced to watch his wife having sex with another man, where the wife appears to be no less eager a participant than the man is. And in the morning, as Vasuki leaves after nightlong revelry before his eyes, the whisker is cut and Arjuna falls down on the ground – with a thud, says the narration. And it is not the rape of his wife that worries him, but the physical pain of hanging from the peg and the fall. No doubt this is coarse human, but it is humour that the Bheel audiences would enjoy uproariously.

Interestingly, apart from the coarseness of the forced voyeurism, the whole affair between Draupadi and Vasuki is described in glowing terms.  As Vasuki first sights the cloud palace of Draupadi in Hastinapura, the bird of good omens speaks – it is as though the composer of the text fully approves of the adultery that is going to happen. Vasuki’s first sight of Draupadi is again described in literally glowing terms. Draupadi is sitting in her cloud palace, swinging gently on a swing. As sunlight is reflected by Draupadi’s golden hear, such is its brilliance that for a moment Vasuki is blinded. The ecstatic joy of the experience raises goosebumps all over Vasuki. The scene of their lovemaking later follows every prescription in Vatsyayana’s Kamasutra for the nobleman’s lovemaking – the beautiful, accomplished female partner, the right ambience filled with fragrance, the delicious meal, the games and conversation that follow and then the lovemaking – exactly as in the Ganga-Shantanu episode of the Bheel Bharata. Perhaps the man who challenges the high and mighty has full Bheel sympathies with him.

There are other possible reasons for the addition of this episode to the Bheel Bharata but leaving them apart, let us move on to some other areas.

As in most other episodes of the Bheel Bharata, here too the folktale quality of the story dominates over its epic quality. For instance, people are there when they are needed, things are there when they are needed and when not in need, they cease to exist, as in an infant’s reality. Draupadi’s maids are there when they are needed, and when not in need, they just cease to exist. All meals are thirty-two course meals. And Draupadi cooks them personally, serves them to Vasuki personally, for the maids are no more needed and they have disappeared from the tale, only to appear when they are needed again. People follow the same routine, day after day, night after night. The way Draupadi learns the secret of her monster-lover’s death is typical of folktales – whether the monster is the one who is holding the damsel prisoner in a dark cave or the magician with supernatural powers. Or, as is the case here, someone who comes and forces himself upon another man’s wife night after night. First Draupadi makes Vasuki believe that she truly loves him and makes him reveal part of the secret. Then, as he sleeps at night, she creeps into his belly and learns the rest of the secret from here – for it is in peoples bellies that secrets are held in fairytales, not in their heads. This folk nature of the story is found in the magical powers of the fire dagger and its scabbard too. The fire dagger the flames emanating from which can devour the universe with its mountains and oceans and the nine hundred thousand stars in the sky is protected by a scabbard made of wax!

In the Mahabharata, we do not know when exactly Karna learns who his parents are. When Krishna talks to him about this on the eve of the war, trying to persuade him to join the Pandavas, Karna informs him that he already knows the story and tells him the story of his birth from Kunti and Soorya by adding details Krishna hasn’t revealed to him, thus proving he already knows it. As long back as in the arena where the Kuru princes display their skills at the end of their studies, there is an incident in which Karna looks at Soorya when he is humiliated on the basis caste as the son of a Soota. Again, when Draupadi declares during her swayamvara that she will not marry a Soota, he looks at Soorya. But on both these occasions, we cannot be sure whether he looks at the sun because he knows the sun god is his father or because he is a devotee of the sun god. In the Bheel Bharata, we have a very clear occasion when he learns who his parents are. Humiliated by Arjuna, he rushes to his mother, who directs him to Kunti. It is from Kunti that he learns that she is his mother and that Soorya is his father.

Draupadi’s attitude towards Vasuki is ambiguous throughout the narration. No doubt she gets him punished through Karna and Vasuki loses eight of his nine hoods. But in spite of that, we are not really sure whether Draupadi’s words of admiration and love to Vasuki are not genuine. As we saw earlier, Vasuki is truly magnificent here and Draupadi’s sexuality is legendary in folk literature. He is described as a forceful and highly accomplished lover, a true match for the fire-born woman. It is not as a raped woman that Draupadi comes across, but as a very willing partner.

The Bheel Draupadi is an awe-inspiring woman. She is a dain[5] with unbelievable powers and in the celestial hierarchy, has a position higher than that of God himself. In the nights when the nine hundred thousand gods hold their assembly in her honour, God sits on a silver throne and waits for her arrival. She comes, riding a lion, holding a lamp in one hand and swinging a sword in the other. As she comes near, God gets up from his silver throne to receive her and she sits on her golden throne. It is then that celebrations begin.

This mighty Draupadi does not use any of her magical powers against Vasuki. Perhaps the reason is that she does not want to. As we have seen, she does not even offer token resistance, except for that initial attempt to run away at the approach of the stranger.

The truly pathetic person in the whole episode is Arjuna. Except that one battle he offers Vasuki at the beginning, his heroism is entirely missing in the story. There is no mention of his offering any resistance to Vasuki on the subsequent days he visits Draupadi. He is routinely tied up every day, more like a pet animal who is a nuisance in the bedroom where the couple make love than as the great hero of the Mahabharata, and released in the morning. He does not react as he should to his wife’s rape by another man. After he falls on the ground when Vasuki releases him, he behaves as though he is the more wronged one, not Draupadi, as though what was done to her does not really count, what counts is not that his wife was raped but that he was beaten in a battle and tied up. In this scene he looks, and is treated by Draupadi, like a child who has been hurt while playing, or has had a fight with a friend, and has come back to his mother weeping.

In the Bheel Bharata, incidentally, there is only one true hero – Abhimanyu, whom the Bheels call Balo Emant, the Audacious Child. Karna is heroic, so is Bheema. Apart from this story, Arjuna is heroic too, though in a different way, more like the hero of a Vikramaditya tale, his expertise confined mostly to conquering women, who fall more for his handsomeness and fame than for his valour. But there is not a bone that is not heroic in young Abhimanyu.

Also, in the Bheel Bharata there is no Madri. As Kunti says in this episode of the epic, Nakula and Sahadeva too are born to her, like the other Pandavas. She gives birth to six children here, unlike in the Mahabharata where only four children are hers.

This study is based on Bheel Bharatha, by Dr Bhagavandas Patel, who spent four years among the Doongri Bheels studying the epic that is an oral tradition among them and thus making an invaluable contribution to literature in general, and folk literature and Mahabharata study in particular. The book has been translated into Hindi by Dr Mridula Parik and published by Sahitya Akademi, New Delhi. Though I have called the epic Bheel ‘Bharata’ throughout, the Bheel name is Bharath [th pronounced as in ratha, meaning chariot], which is a neuter word in Doongri Bheel, and means war, clearly derived from (Maha) bharata.

Minor Dalit girl raped in Moga

Moga: A case of abduction and rape of a minor Dalit girl has come to light here with police registering a complaint in the matter. 
A 15-year-old Dalit girl was allegedly abducted by one Shinder Singh from Dharamkot on February 23. 

According to the complaint lodged by the victim's parents, Singh took the girl to a secluded place and raped her before dropping her near her house the next morning.

The victim's parents, however, only last night lodged a complaint against the accused, police said. No arrests have been made so far in the case, they added.

Teenage  allegedly raped by two minors in Tamil Nadu by J Sam Daniel StalinJanuary 05, 2013Teenage girl allegedly raped by two minors in Tamil Nadu                                                  The sixteen-year-old girl, a factory worker has accused two boys of forcibly taking her out of her house and sexually assaulting her in a school compound nearby. She alleged that the boys, who were sexually assaulting her, fled the scene when villagers came after her cries for help, police said. The police have registered a case of rape under the new Prevention of Sexual offences from Sexual Offences (POSCO Act 2012). Police say interrogation has revealed that the boys were under the influence of alcohol during the time of the crime. The girl has been hospitalised for medical examination and the accused boys have been sent to a juvenile home. A series of rape cases have come to light in Tamil Nadu over the last two weeks while the entire country came together following the gang-rape of a 23-year-old medical student in a Delhi bus who died from the horrific injuries inflicted on her by the rapists. In Tuticorin, a schoolgirl was murdered after a bid to rape her. In Nagapattinam district, a minor girl was allegedly raped by two minor boys. In Salem district, two maids were allegedly sexually assaulted by their employers. In neighbouring Puducherry, a minor girl was allegedly kidnapped in a bus and later raped. The alleged perpetrators had lied to her that her mother had met with an accident and was in a hospital. Chief Minister Jayalalithaa has pressed for death penalty for rapists and has ordered creation of exclusive fast track courts in the state to expedite justice to victims of rape.                                                                                                  

India-Fact Finding Report on the Rapes in Haryana 

A team of leaders and activists of AIPWA and AISA visited Haryana on 12-13 October, to investigate the alarming spate of rape cases in the state. The team comprised of AIPWA National Secretary Kavita Krishnan, JNU Students’ Union Councillor Anubhuti Bara, and AISA activists from Delhi University, Prerna and Saurabh Naruka. The team was accompanied by Comrade Prem Singh Gehlawat, in-charge of the CPI(ML) for Haryana.

Findings and observations of the team are as follows:

 Dabra Case

Reshma (name changed), aged 16 years, belonging to Dalit community (Chamar) was gangraped by 8 persons on September 9, 2012 near Dabra village in Hisar district.
 Rape and Resistance – A Survivor’s Account
“On September 9, I was on the way to my grandmother’s (and maternal uncle’s) home in Hisar town, around 3 pm, when I was dragged into a car in which there were 8 men, and taken to a deserted place near a tube-well. They made phone calls after which four more arrived on bikes. They (12 in all) all raped me, and filmed the act. They also threatened me that they would kill me and attack my family if I said anything. They forced me to swallow a pill, after which I became drowsy. When I came to, I came to the main road, hitched a lift on a passing bike and returned home.
I said nothing for nearly 10 days. My mother and I went to stay at my grandmother’s place on 11th. On 18th, my father came there and my parents both began asking me what the matter was. They had noticed that I was silent and depressed. Eventually I broke down and told them. My father then wanted to take me to the thana to file a complaint, but for some reason – hesitation or some pressure, I don’t know why – did not do that.
He left the house and went with my mother to the house of Randeep Surjewala’s mother-in-law (Surjewala is a Congress MLA and Industries Minister in the Haryana Govt), where he (my father) worked as a gardener. I heard that her security guard (associated with Punjab Police) showed my father the video of my rape. My father then sent my mother back to my grandmother’s home. And he then took poison and committed suicide.
On the same day, we went and filed an FIR. Dalit leaders with the help of villagers held a candle light protest, demanding action by the police. We said that we will hold a dharna and refuse to accept my father’s body for last rites, till the police arrests the accused. The dharna began on 19th. One of the accused is the nephew of the former MLA (elected from INLD), Puran Singh, who stays in the same village. Eventually we called off the dharna on 23rd, after the police made the first arrest.
I was shown photographs, and I made a positive identification of one of the rapists, and was unsure about another. But the police took the latter into remand, and beat that poor chap up badly, but did not take the one I had positively identified, into remand, though they did keep him in custody. Now, however, 8 of the accused have been arrested. The Test Identification Parade has not yet taken place, so I cannot say whether these 8 are indeed the culprits.
Since most of the accused are from the Jat community, the Sarpanch and other influentialJats in the village are protecting them. They even tried, through someone, to try to offer me Rs 2 crore to withdraw the case.
The accused live in the same village, in the area where the Jats live. Many of the accused have a criminal background. One of them is accused of killing a Jay boy, and a Chamar (Dalit) boy. Other rapes have occurred, many of them with Dalit girls, at the same spot. But Dalits work under Jats, and so are scared or reluctant to speak out.
The family of the Chamar boy who was brutally murdered have come forward to help us.
Where Jats are accused of rape, there are many powerful people to protect them. When Dalits rape someone from the Jat community, the entire Dalit community would be attacked. In our own village, a Dalit youth who fell in love with a Jat girl was killed. The girl was told to invite him home since her family had agreed to the marriage; they packed the girl off somewhere and killed the Dalit youth.
Sonia Gandhi came to Haryana to visit the family of a rape victim. The media kept asking me that day – why didn’t she come here? How can I answer that – would she phone me to let me know the reason?! The fact is that she won’t come here for fear of antagonising the Jat vote for the Congress.
The Government has promised my brother a job – but they are offering him a job that is not permanent.
I would like to go to school – but I feel I can’t go to the same school. I guess I will join a school that is further away.
 Persistent Fear
Pushpa Barad and her daughter Sunita Barad (Reshma’s neighbours), told us that there are only three lanes in the village where Chamars live. There are about 500 Jat households, and 300 Dalit households(including Chamar, Dhanak and other Dalit communities.)
So the Chamars and other Dalits feel very vulnerable. Since the gang-rape, Sunita said she has stopped attending the training classes (towards a job) that she had enrolled for. The reason is that her brother was threatened by Jat men that his sister would not be safe as long as Reshma persisted in her case. Other Dalit girls too are scared to go to school.
There is a 24-hour police watch around Reshma’s house – but the rest of the Dalit community also seek police protection.
Pushpa told us that the former MLA Puran Singh family is quite influential locally, and the daughter of OmPrakash Chautala has also been married in their family.
Local Congress MLA Ram Niwas visited the victim family but showed his helplessness when he said that he can’t do much as he is still only ‘under training’!
Arrests of the Accused
Baljit, one of the accused, was arrested on September 23. We were told that this arrest took place when a girl student from the Jat community spotted him on a bus and tipped off the police. The police too confirmed this.
Several others among the accused were picked up from Ranikhet, Uttarakhand. The 8 now arrested have been apprehended with the help of villagers, some of them Jats.
The Sarpanch
The Sarpanch of the village is Mayawati Kaliravana, a woman, but her husband Inder is the one who goes by the title of Sarpanch. She (Mayawati) says she visited the rape survivor, but Inder admitted that while he had met her relatives, he had not actually met the survivor.
Inder denied that any help or protection was being given to the accused. He said that the accused were criminals, and had misbehaved with Jat girls just as well.
Involvement of Non-Jat Accused
All the accused in the case are from the Jat community. Many we spoke to suggested that the rape survivor had gone to the spot of the rape, of her own accord, with a man on a two-wheeler. This man, they said, is from the ‘Chhippi’ (tailor) community and is married and has children. The Sarpanch’s husband Inder said this man has a mobile phone shop, and helped make the MMS.
We must stress, though, that none we spoke to denied that the gang-rape occurred or that the Jat boys were responsible for the gang-rape.
The SP, however, said that this man from the Chippi community was a chemist, and had given the girl a contraceptive pill. When he and the girl emerged from the shack at the tube-well, they were surrounded by the Jat boys who had spotted them, roughed up the girl’s companion and raped her. According to the police, the accused had taken photographs of the girl at the time of the incident, but had not made or circulated an MMS. These photographs, though deleted from the phones of the accused, had been recovered through technology. They showed the girl weeping, and the faces of several of the accused, and were therefore valuable evidence. The man from the Chippi community too has been arrested.
Was this, then, a caste crime?
The police seem to believe, based on the above version, that the gang-rape was of an opportunist rather than a pre-planned nature. Therefore, they seem to assume that the gang-rape should not be seen as a crime against Dalits.
It is true that a girl of any other community in the same situation, too might be vulnerable to rape. But what cannot be ignored is that these were Jat youth from the same village – who recognised Reshma as a Dalit girl from their village. Was this not a factor in emboldening them to rape, confident of their impunity as members of the dominant community. Their confidence that they could terrorise her into silence, surely arose not only from the gendered and patriarchal notion of ‘shame’ imposed on her, but also on the fact that she was a Dalit who would think many times before daring to take on Jats.
Moreover, the fear and insecurity of the Dalit community following the gang-rape is palpable.
What if it is true that a married man from the backward Chippi community took Reshma along to the deserted spot with her consent? If true, this fact would in no way take away from the horrific crime of gang-rape that was committed by the other men – all Jats.
Hence, the SC/ST Act must be invoked in this case.
 Conflicting Versions?
We hold that there is no substantial conflict in the versions of the incident regarding the actual gang-rape. If (as has been suggested by some) the rape survivor has been reluctant to admit that she voluntarily accompanied a man to the spot, that is all too understandable. She would fear the social consequences of such an admission; the speculations about her morality that would follow; she would fear that her allegations of gang-rape would be questioned; and she might also not want to implicate the man with whom she had been friendly.
Can one blame her? She has seen the ruling party (Congress) spokesperson from her district say that 90% rape cases are consensual. Women in our society are told that if you agree to sex or even friendships with men before or outside marriage, why do you object to rape?
Social inhibitions of the rape survivor regarding admitting to a relationship, must not be made a pretext to undermine the credibility of her allegation of gang-rape.
Pressures on the Survivor?
 We learnt that the rape survivor had named some of the accused in the FIR, but in her statement before a magistrate, she failed to name any of the accused.
There are indications of pressures on the survivor, not only from influential members of the dominant community as well as vested political interests from her own community. Some accounts suggested that the latter too were attempting to make political capital from the incident, while tacitly weakening the case by misguiding the survivor.
Banwasa Case
 Naveena (name changed), a girl belonging to landless ‘Dhanak’ (Dalit Community) was gang raped by four persons on Sep 26, 2012. She was 18 years old and had been married just three months back.
Her father Karmaji is a ‘rajmistri’ with five siblings-3 sisters and 2 brothers. At the time of the incident, she was at her paternal house in Banwasa village of Gohana tehsil of Sonipat district.
The incident
Naveena was alone at her parental home when she received a message from her cousin Rambatheri that her husband is waiting for her at Gohana bus. Rambatheri apparently passed on the message given on phone by Shravan (one of the accused). Naveena’s brother, in the course of the conversation, later said that the call had in fact been made to Naveena’s bhabhi Malti.
Falling in the trap she left for Gohana around 10 am on September 26, not to return for next two days. Her brother Gurmit Singh returned from his school at 2 pm when he found that Sunila was not at home after which he spread the word. The worried family made calls to relatives enquiring about her, including to her husband Sunil, staying at Adiyana village of Panipat district, who said she had not returned to his home.
They were not able to trace Naveena on September 27 and 28, after which they informed the police on September 29. In the meantime, Naveena was abducted in a car in broad daylight from Gohana bus stand by the four accused. They took her to Hartadi in Panipat district where she was gangraped for two days.
The Village Sarpanch who belongs to same community as Naveena assisted the family in tracking her. The police, taking the lead from Shravan’s mobile number, nabbed the culprits on September 29.
Three of the accused belongs to same ‘Dhanak’ community. The fourth accused of Sikandara Manjara village belongs to Brahmin community.
We had gone in the daytime, so Naveena was away working in the fields. We were unable to meet her in spite of our efforts, so many unanswered questions remain about the incident.
 Sachhakheda case
Sharmila, aged 16 years, committed suicide after being raped by Pradeep and Naveen in broad day light on Oct 6, 2012. The accused were assisted in the crime by Manoj, Meenu (Manoj’s wife) and Sanjeev.
The victim as well as the accused belongs to same Balmiki community.
The Incident
While Sharmila was returning home she was dragged into Manoj’s house, near her own house, by one of the accused, Pradeep. While she was being raped Manoj, Meenu and Sanjeev kept guard.
After the incident the girl later went to her uncle house nearby, poured kerosene on her body and immolated herself. On hearing her screams, the neighbours rushed to the spot and informed the police.
She was taken to Narwana Hospital in police van and was referred to Rohtak hospital. Her statement was recorded by the Magistrate only after much persuasion and delay, before she succumbed to her injuries at the emergency ward of the hospital.
One of the accused Manoj is related to the sitting MLA Prithvi Singh of INLD of Narwana constituency. After the initial lapse the police was able to nab all the accused in the next two days. However, Sharmila’s family was apprehensive that Manoj might escape punishment.
The Sarpanch of Saccha Kheda village, Nirmala, was initially reluctant to discuss the case, leaving it to her husband Ram Bhagat to do the talking. Eventually they both adopted the refrain, “The guilty should be punished but the innocent should not face unjust action,” indicating that in their view Manoj and Meenu are being unjustly accused. But they could not explain what motive Sharmila’s family had to level false accusations on anyone. The Sarpanch’s home had several large photographs and displays dedicated to the Chautala family and the INLD.
As per some news reports the accused have also made advances earlier on Sharmila which was duly informed to the police but no action was taken.
General Observations and Conclusions
The spate of rape cases in Haryana is cause enough for concern. The CM, Bhoopinder Hooda, has said there is nothing alarming about these incidents since they are not unique to Haryana. Sonia Gandhi too has said that the Haryana Government cannot be held responsible for the rapes.
However, it is impossible to deny that the Government, as well as the entire ruling establishment including the ruling party and the main Opposition party, are deeply culpable for the rising instances of rapes and other crimes against women.
 Dharmveer Goyat, one of the spokespersons for the ruling Congress, has declared that 90% of rapes are consensual. In other words, most rape complainants are liars, in his view.
Phool Chand Mulana, Chief of Haryana’s ruling party, the Congress, declared that the rapes are a conspiracy against the Government.
Khap panchayat leaders and former Haryana CM Om Prakash Chautala proposed child marriage as a solution to prevent rape. ‘Child marriage’ – i.e marriage before the age of 16 – is something the khap panchayats have long been demanding. Because marriage in childhood can help achieve their objective of preventing self-choice marriages – that they otherwise seek to achieve through threats of violence and ‘honour’ killings. When Haryana DGP R S Dalal said parents need to keep an eye on the activities of their children, he too is advocating greater surveillance – mainly on the mobility of young girls.
Rape itself is one way of maintaining patriarchal and caste domination through terror. And these reactionary ‘solutions’ for rape only seek to strengthen the patriarchal stranglehold on women.
The fact is that casteist and patriarchal forces are feeling emboldened because they feel that the Haryana Government and the police are with them. The Government and police have time and again protected the perpetrators of ‘honour crimes’ and atrocities against dalits be it at Bhagana, Mirchhpur, or Gohana. And this is undoubtedly a factor in the increasing rapes and other forms of violence on women.
We hear praise from some quarters nowadays for the Haryana Government’s efforts to campaign against sex-selective abortion by roping in the khap panchayats. The khap panchayats have also offered their services in preventing and punishing rape – suggesting that social boycott of rapists would be a deterrent. We believe that such initiatives are dishonest and misleading. Violence against women – be it rape, ‘honour’ crimes or sex-selective abortion – can be resisted and curbed only by measures that safeguard and promote women’s equality and rights and by struggles against patriarchal forces, attitudes, and structures. The solution to crimes against women cannot come from those very patriarchal forces that are the bulwark of sexist and misogynist attitudes.
Rather than claiming to rope in khap panchayats to fight crimes on women, the Haryana Government ought rather to heed the demands of women’s groups, act firmly against the anti-constitutional activities of khap panchayats; and come down hard on any instances of collusion between police forces and khap panchayats or others accused of crimes against women and Dalits.
octor, accomplice charge sheeted for gangraping Dalit girl
Muzaffarnagar, February 16, 2013
A doctor and d his accomplice were charge sheeted today for allegedly abducting and raping an 18-year-old Dalit girl, police said.  The doctor, Praveen Kumar Saini, and his friend Deepak Kumar abducted the girl from Haibatpur village under Charthawal police station area when she had stepped out of her home to relieve herself on January 16, police said.
The duo raped her, they said, adding, police today filed charge sheet against the accused. Praveen has already surrendered in court, while the other accused is still absconding, police said.
The victim was medically examined to confirm the rape and her statement has been recorded in court, police said.

Teacher booked for raping a class VIII Dalit student

SANGRUR: Scarring the sacred relationship between a teacher and a student, a government school teacher has been booked for raping a dalit minor girl.

A teacher of mathematics of village Namol, Gurjant Singh has been booked for raping a class VIII student. The agitated villagers have demanded stern action against the teacher, who is presently absconding. The education department has placed the teacher Gurjant Singh under suspension and a charge sheet is being prepared against him.

As the incident came to light on Wednesday, the angry villagers protested at the school and headed towards Sangrur civil hospital to get the girl medically examined. Subsequently a medical board of three doctors conducted the medical examination on Wednesday afternoon.

"The teacher on the pretext of teaching had called the minor girl at his place on December 31 when the school was closed during winter vacations. Alone at his place at that time, the teacher had raped the girl and threatened of her dire consequences if she told anyone about it", told villager Sarabjit Singh. He said the incident came to light when the teacher a couple of days ago again molested the girl in the school and some other students saw the teacher indulging in indecent behavior.

Police on the complaint of the father, a brick kiln labourer has registered a case of rape against the teacher .

District education officer(Secondary), Nirmal Singh Sohi said "as per the directions of director general school education, teacher Gurjant Singh has been suspended and a charge sheet is being prepared against him".

Dalit minor raped, force fed pesticide 

FARIDKOT: A 16-year-old dalit girl was abducted, raped and forced to eat some poisonous pesticide by an upper-caste man and dumped outside her house in a village in Faridkot district on Saturday morning.
According to the girl's statement, she was abducted by three men around 11.30pm on Friday night from outside her house when she was going to a relative's place nearby. Police have arrested two men, identified as Jagmeet Singh, the prime accused, and one of his accomplices Jagsir Singh. Search is on to nab Chhaina Singh, the third accused. The girl's mother had approached the Jaito police station and filed a missing person's complaint the same night.
The girl has said that Jagmeet raped her while the other two stood guard outside the room where she was taken. The girl said that she was threatened and forcibly made to eat something that made her unconscious.
She was found lying in front of her house by her parents who immediately rushed her to Guru Gobind Singh Medical College and hospital in Faridkot. The hospital staff said that she probably had some pesticide. Police have registered a case of rape, abduction, and wrongful confinement against the three accused.

Pregnant dalit woman gang-raped                               BHOPAL: A pregnant dalit woman was gang-raped by three persons in the old city area. The incident took place on December 4, 2012 but a case in this regard was registered late on Thursday.The 22-year-old victim was returning to her in-laws place when three persons took her to a deserted area near a water tank in Ibrahimganj and raped.Initially, the victim could not muster the courage to reveal it to anyone but when her mother-in-law pressurized, she narrated the incident after which a case was registered with the police.The accused in the case have been identified as Majnu Gupta, Rohit and Phaddu Chouhan.Officials said victim's mother resides in Karond. She along with her mother was going back to her in-laws place when Majnu, who resides in the same locality, told her mother that he would drop the victim to her in-laws place in Ibrahumganj.He took the woman in an ape auto with him and two more persons joined the accused after some distance. The trio took the woman near an overhead water tank and outraged her modesty.The police said Majnu and Rohit took turns to rape the woman while Phaddu was holding her hands so that she could not resist.Victim later went back home and remained quiet for two days. However, when her mother-in-law pressurized her, she revealed the incident.The police confirmed that victim has a kid and is expecting again. Since she is a dalit, the case is being transferred to the AJK police wing, the police added.Senior officials claimed that one of the accused was known to the victim and she had once given an application to police that he tried to exploit her in the past.

7-year jail term to priest for raping girl upheld  

The High Court upheld a seven-year jail term awarded to a priest for raping a 16-year-old girl repeatedly in a temple in Delhi. “The heinous offence was committed by a priest who is respected in the society and considered to be a trustworthy person. But disregarding morality and consequence of his act, he committed such a barbaric offence upon a young girl repeatedly,” Justice ML Mehta said. Justice Mehta upheld the lower court’s conviction of seven years’ rigorous imprisonment to Prem Dass, a priest with Lord Shiva temple in Northwest Delhi who repeatedly raped the school-going girl inside the temple.“In my considered opinion, the prosecution has brought home the guilt of the appellant beyond reasonable doubt,” Mehta.Dass had filed the appeal against the 2010 trial court verdict, saying there were discrepancies and inconsistencies in the statements of the prosecutrix and hence, his conviction was “bad in law”. “Sexual violence, apart from being a dehumanising act, is an unlawful intrusion on the right of privacy and sanctity of a female,” the court said, dismissing Dass’ appeal.“It is a serious blow to her honour and offends her self-esteem. It degrades the victim and where the victim is a helpless innocent child or a minor,” it added.        

 Miscreants set ablaze five dalit houses in Nawada

Posted on: 15 Oct 2012
Five dalit houses set ablaze in Bihar
Nawada: The miscreants on Sunday set on fire five dalit houses in Pipra village in Bihar's Nawada district, police sources said.
The miscreants torched the five dalit houses after the family members refused to pay them extortion money, the sources said. The Deputy Superintendent of Police (DSP) Akhtar Sahriyar rushed to the village with police force to probe the matter, they said.
The aggrieved dalit families have lodged a FIR against eight persons for torching their houses, the sources said, adding all accused persons were absconding.

Dalit woman gangraped in MP; seven 


Shajapur (MP): A Dalit woman was allegedly gangraped multiple times over a period of four months at Khargone Kala village here by seven persons, police said on Monday. 

The 22-year-old victim was kidnapped in May this year when she was going to her in-law's place at Jamania Gade by Raees Khan, Imran, Khalil and Annu, who confined her in a room in the village, Additional Superintendent of Police (ASP) Bhagwant Singh Girde told reporters. 

They along with three others identified as Gaffar, Javed and Younus allegedly gangraped the woman since then, police said.

The victim somehow managed to escape from their captivity and reached Kalapipal Police Station yesterday and registered an FIR with the police following which the accused were booked, the ASP said. 

A search is on to nab the culprits, police added. 


Pregnant Dalit woman raped in Haryana


19-year-old  pregnant Dalit woman was allegedly abducted and gang-raped by two upper-caste youth in Kalayat town in Kaithal district.  The accused, Rakesh and Pawan, were arrested on Wednesday after a case of rape was registered against them on the basis of statement made by the 19-year-old victim on Tuesday, SP (Kaithal) Kuldeep Singh Yadav said.

“The girl was medically examined and the possibility of sexual assault cannot be ruled out. It was revealed that she was five months pregnant,” the SP said.
“Her family said she was married and was staying with them for the past few days,” Mr. Yadav said. It was found that the girl had called one of the rapists in the early hours after which the two met, he said. “The girl and the two arrested youths knew each other well,” he said.
The victim had made the statement before the magistrate and levelled charges of rape against the accused. 

India- Dalit woman gang-raped at gunpoint

witten by Kamyani Bali Mahabal.

TNN and NDTV | Sep 27, 2012,
PILLU KHERA (JIND): Haryana is rapidly climbing up the gender crime graph in India. A week after the rape of a dalit schoolgirl rocked Hisar, another case of gangrape came to light on Wednesday - a 30 yeard old Dalit woman and mother of six year old girl has been gang-raped in her home at gunpoint. The attack in the Jind district was also filmed on a phone camera and the MMS was circulated in her village.
The police said that two of the three alleged rapists have been arrested.. In the earlier case of gangrape of a 16-year-old girl in Hisar’s Dabra village, after which the victim’s father committed suicide, the main accused are yet to be nabbed. The Jind rape caught media attention on Wednesday after a few villagers protested against police inaction and approached the SSP.
According to police, the woman in Jind, originally a resident of Dharoli village, was gang-raped around noon when she was alone at her house. Her daughter returned from school and found the house bolted from inside and heard her mother cry. She peeped inside and saw her mother surrounded by the three men. Neighbours were alerted when the girl started screaming for help but the assailants escaped. The neighbours simply went back and didn’t call the cops.
Pillu Khera police said the victim came to the station that evening accompanied by her husband, a mason and gave a statement, naming two of the three youths as sons of Azad Singh, an upper caste man, and Mahavir Singh, a dalit from Dharoli. Head constable Mahender Singh said a case was registered under Section 376 (rape) of IPC and a manhunt has been launched.
Jind SSP Saurabh Singh said one of the accused Suraj Kumar, son of Mahavir Singh and Sandeep’s father Azad Singh were arrested on Wednesday. Azad has been accused of sheltering his son, who is absconding.
Regarding the MMS clip made by the accused, the SSP said, “As of now, the police do not have any material evidence. Still, we are invest-igating and if we get any proof, we will slap charges.” He said the victim’s family has also sought police protection on Wednesday.Seven more arrested for Hisar gangrape.
Meanwhile, Haryana police on Wednesday arrested seven people in connection with a 16-year-old dalit girl’s gangrape in Hisar district‘s Dabra village on September 9. But the main accused, Mahender, who is said to wield political clout in the region, remains on the run.
Police said the seven were arrested from Almora of Uttarakhand. “Nine accused in the case have been arrested now. Two of them were nabbed two days back. Rest of the accused will be arrested soon,” said DGP Ranjiv Singh Dalal. He said that the Hisar superintendent of police had been directed to approach the district and sessions judge with a request to set up a fast track court to hear the case.

Two teachers arrested for raping minor Dalit girl

Muzzafarnagar: Two schools teachers have been arrested for allegedly raping a minor Dalit school girl in Nona village, police said on Sunday.

The victim, a Class X student, was yesterday raped by her teachers Sanjiv and Sudhir Kumar at a school here and was threatened by them, they said. 

- The girl's parents lodged a complaint with the police yesterday, they said, adding that security in the village has been tightened as the two men belong to the dominant Jat community whereas the victim is a Dalit. 
The girl has been sent for medical examination, they said. 
After raping three men repeatedly stabbed

Basti, Uttar Pradesh: In another setback for the Mayawati government, and adding to the long list of rape cases, a Dalit woman was raped and stabbed barely 50 metres from the DIG's residence in the Basti area of Uttar Pradesh. 

After raping her, the three men repeatedly stabbed her on the terrace of a government quarter in the district. One of the main accused Ajay Chaudhary is the driver of a senior government officer, who stays in one of the quarters.

The woman is critical, and is being treated in the district hospital. Police have lodged a case of rape. 
"Poonam mentioned that somebody misbehaved with her. There are a few blade marks also on her. A case of rape has been registered and we have constituted teams to look for the accused," said Rajesh Modak, SP, Basti.

Rape In Tamilnadu

Rape is a common phenomenon in rural areas.  Women are raped as part of caste custom or village tradition.  According to Dalit activists,  Dalit girls have been forced to have sex with the village landlord.  In rural areas, "women are induced into prostitution (Devadasi system)..., which [is] forced on them in the name of religion."  The prevalence of rape in villages contributes to the greater incidence of child marriage in those areas.  Early marriage between the ages of ten years and sixteen years persists in large part because of Dalit girls' vulnerability to sexual assault by upper-caste men;  once a girl is raped, she becomes unmarriageable.   An early marriage also gives parents greater control over the caste into which their children are married. 

Dalit women are also raped as a form of retaliation.  Women of scheduled castes and scheduled tribes are raped as part of an effort by upper-caste leaders to suppress movements to demand payment of minimum wages, to settle sharecropping disputes, or to reclaim lost land.  They are raped by members of the upper caste, by landlords, and by the police in pursuit of their male relatives.   
Despite overwhelming evidence to the contrary, upper-caste leaders deny the prevalence of sexual abuse against Dalit women.  A prominent leader of the Thevar community in Tamil Nadu, who wished to remain anonymous, vehemently denounced the assertion that sexual relations between Dalit laborers and their landowning employers were nonconsensual.  The very practice of "untouchability," he explained, was until recently looked upon favorably by Dalits.  He added that in the present day, the practice has almost completely disappeared.  In an interview with Human Rights Watch, he claimed:

Pardhi case: 65, including Congress MLA arrested

By Agencies on October 9, 2012

Congress MLA Sukhdev Panse and about 64 others were arrested in Betul in connection with the 2007 Pardhi case that is being probed by the CBI, police said on Tuesday.
Panse along with 64 others surrendered at the Multai police station here yesterday and police arrested them, following issuance of an arrest warrant against them by a special CBI court.
The arrested persons were taken to Jabalpur where they would be produced before the court on Tuesday.
In September 2007, a woman belonging to Kunbi community was allegedly gangraped and murdered by some Pardhi tribals.
Following the incident, a large number of people, including MLA Panse, allegedly attacked and set afire the houses of Pardhi tribals in Chouthia Dhana village. Two tribals were allegedly killed in the attack.
A case was registered against unidentified persons by the local police at that time.
Later, social activist Anurag Modi had filed a complaint in the High Court.
In 2009, the High Court had ordered a CBI probe in the case after which the premier investigation agency registered an FIR under various sections of the IPC, identified the accused persons, including the elected representatives, and submitted its report in the special court.
The court then issued an arrest warrant against them and yesterday 65 persons, including the MLA, were arrested.
Six persons were arrested by the police in this regard about two months back while some others are yet to be nabbed, police said.

Failure to Prosecute Rape Cases

Beginning with the lodging of the First Information Report (FIR) at the local police station through to the judge's opinion, should a case reach that far, women in India are faced with daunting obstacles in prosecuting cases of rape.  If a woman is poor, belongs to a lower caste, and lives in a rural area, it is even more difficult for her to gain access to the justice system.  Those who are able to pursue cases of sexual assault have to battle entrenched biases at every stage of the process: with the police, the doctors, the judges, and even their own families.
Even if the police agree to file the FIR, they often fail to efficiently and deliberately collect the necessary evidence.  Witnesses, should they exist, rarely agree to come forward to testify or corroborate the victim's statement for fear of retribution from the perpetrators, who are often in positions of relative power in the community.  If the case manages to get filed and investigated despite these obstacles, then new problems arise when the woman goes before a judge whose gender biases and caste affiliations can greatly influence the judgment in the case.
For the reasons outlined above, and because of low reporting, conviction in rape cases is uncommon.  From 1989 to 1993, reported crimes against women in India increased by 25.2 percent.  At the same time, the National Crime Records Bureau's 1994 report revealed that convictions for crimes against women were minimal.
Out of the total (rape) cases in which trials were completed, 41.5 percent ended in conviction during 1990, 34.2 percent in 1991 and 33.8 percent in 1992 and 30.3 percent in 1993.  Thus the acquittal percentage is showing an upward trend over the years.  The rate of disposal of cases in courts was 23.9 percent in 1992 and 16.8 percent in 1993.  On an average, 80 percent of the cases remained pending for trial.  This is a disquieting status
The average conviction rate for rape has also been consistently lower than the less serious crimes of burglary and theft.  
In addition to compiling testimony on cases of rape by the police and during caste clashes, Human Rights Watch also interviewed several victims of rape on their experience with the legal system.  Two illustrative cases are outlined below.  Also included is the well-known case of Bhanwari Devi-whose rapists were acquitted on a judge's reasoning that "an upper-caste man could not have defiled himself by raping a lower-caste woman."-and other cases illustrating gender bias at the trial level. 

M. Meena

M. Meena is a twelve-year-old Dalit girl; her name has been changed to protect her identity.  She was raped in September 1997 by a twenty-one-year-old Thevar man in a southern district of Tamil Nadu.Successful prosecution of her case was thwarted when the accused paid bribes to the police.  Because of Meena's young age, Human Rights Watch obtained details of her rape and subsequent experience with the police largely from interviewing a social worker who had been active in her case; we then met with Meena to confirm the reports.  The social worker described the incident:
On her way home from a local store, a Thevar boy named Karuppaswami called Meena over on the pretext that she would help him pick something up.  She refused and kept going.  He then showed her a bill hook and threatened her  He pulled her to a nearby tree, undressed her, and raped her.  She was unconscious and could not walk.  Some people took her home and called the Manur police station.  The police said to come and file a report.  So they took her there and gave a complaint.  The Thevar people also went to the police station and gave Rs. 10,000 (US$250) to the police and threatened the girl's father not to divulge the facts or the family would face dire consequences.  
As a result of pressure from the rapist's family, the police filed a case under Section 75 of the Madras City Police Act-instead of sections 375 and 376 of the Indian Penal Code for rape and punishment for rape.  Section 75 of the Police Act refers to creating a nuisance in a public place and carries a fine as its punishment.  With the help of the social worker, Meena's parents again approached the police to file a rape case. 
The next day I went to the village and saw the girl. She was in bad condition.  She had a fever, and she was unconscious.  I talked to the parents and said, "Let's go to the police and government hospital."  We took the girl to the superintendent of police's (SP) office.  We only saw him at 5:00 p.m.  Then the SP said that he will call the police to file a case and asked us to take the girl to a government hospital at High Ground Paliangotti.  I was with them the whole time.  The doctors refused to do a check-up without an FIR.  We then took her in a van and came back to the police station.  There was no inspector there.  The police refused to register an FIR.  At 11:00 p.m. the inspector came and registered an FIR.  He then sent the police constable with us to the hospital.  At 12:30 a.m. we reached the hospital.  They did the check-up.  At 10:00 a.m. the next morning we took her to court.  The magistrate asked to admit her in the hospital. She was there for ten days.  The police collected her panties.  There were blood stains on it.  She recovered and went back to school
After much persistence, Meena's parents were finally able to register a case of rape under Section 376 of the Indian Penal Code.  However, the police refused to simultaneously register the case under the Atrocities Act.  The accused spent forty-five days in jail and was subsequently released on bail.  In December 1997, soon after his release, he physically assaulted the husband of the social worker who had been helping Meena with her case.  According to the social worker, "The rapist and his relatives blocked and damaged my husband's vehicle with their van and beat him.  We went back and beat one of those boys, and they filed a case against us.  But we also filed a case in a different police station."  As of December 1998 no charges had been filed in the rape case, and the accused remained out on bail.

R. Chitra

In 1996, twenty-six-year-old R. Chitra (also an alias) of Kammapatti village, Tirunelveli district, southern Tamil Nadu, was gang raped by Thevars from a neighboring village.  After much public pressure from residents of her village, the police took up the case, but despite her positive identification of the rapists, and despite many eyewitnesses to the event, they ultimately dropped the investigation.  Chitra told Human Rights Watch of her experience with the Thevars:
It happened one and a half years ago.  Another girl named Savariammal and I went to the forest for grass for our goats.  There is a dilapidated building in the forest.  Behind that building, four persons hid themselves...  The four people came out and said "Where are you coming from?"  I said I am from Kammapatti.  They asked my village name, so they knew I was a Dalit.  They left and went five steps ahead.  When they passed, me and my friend started gathering our goats and prepared to leave.  The men were holding bill hooks in their hands, and we knew it was not a safe place to be.  All of a  sudden, one man turned around and grabbed my hand. I tried to resist them for two hours.  Among the four, one hid and the remaining three boys took turns.  They had weapons, I only had a stick.  They then took away my stick so I had no defense...  Some other people from that village saw the struggle but did not come close, because the men had weapons.  Three men raped me.  It lasted for an hour.  There was no bleeding, but there were bruises all over.  When one committed penetration, the other two stood by and watched.  In turn they all raped me.  The fourth one was hiding and saw the whole thing.  I had bruises all over, on my chest, my hip.  My skin was torn and full of nail marks.  I was hurt because I was trying to escape.
After a failed attempt to commit suicide by pouring kerosene on her body and setting herself on fire, Chitra was convinced by her family to go to the police.  She did not know her rapists but recognized that they were Thevars from a neighboring village.  She was also able to provide the police with details on their clothing, their appearance, and their age:  "I gave an oral complain, and the constable reduced it to writing.  That was the only time they were sympathetic."  The day of her suicide attempt, Chitra visited the Tirunelveli government hospital, where four female doctors examined her and collected specimens.  She also handed over to police the clothes she had been wearing when raped.  Despite the strength of the evidence, the police told her brothers to persuade her not to register a complaint.  But her brothers were persistent, and most of the residents of her Dalit-dominant village insisted that the police arrest the accused.  They argued that if "anything was committed by Dalits, the police do not allow it, so why are they allowing this?" The day after the rape, the police  arrested two persons and presented them for identification.  The following day Chitra's brother complained to the deputy superintendent of police that the two remaining accused had not been arrested.  After the police took the mothers of the two absconding men to the police station, they too surrendered.
So I identified all four.  The sub-inspector recorded my statement.  The police also talked to Savariammal, the girl who was with me.  She said she saw it happen but did not know the identity of the people.  But she must have known.  She simply kept away from saying the truth.  She was probably threatened.  All surrounding villages belong to Thevars.  The police arrested and remanded them to Koilpatti jail.  I went for the line-up in
front of the magistrate.  They put eighteen persons in a row.  They put the four among them.  Even then I identified them.
After many promises of state compensation for Chitra, the money never came.  Despite initial cooperation from the police, the case never went to trial.  Chitra was not even informed if the culprits were arrested after she identified them:  "I don't know how many days they were in jail.  I haven't been contacted again by the police."  She was denied access to her own medical records. "The doctors said they have to give them to police and they will send them to court."  For social and monetary reasons, Chitra's family has been unwilling and unable to pursue the case.  "My family is afraid to proceed because of their reputation," she explained.  "The FIR should be there.  I was never invited to court to depose, so I think the trial was not held.  I didn't go again...  We don't have money for an advocate, and we cannot travel frequently to court.  Even if I decide to pursue I have to get permission from my mother and brothers."

Caste and Gender Bias in the Courts

The lack of law enforcement leaves many Dalit women unable to approach the legal system to seek redress.  Women are often also unaware of the laws; their ignorance is exploited by their opponents, by the police, and, as illustrated by the cases below, by the judiciary.   Even when cases are registered, the lack of appropriate investigation, or the judge's own caste and gender biases, can lead to acquittal, regardless of the availability of evidence or witnesses.  The failure to successfully prosecute cases of rape also allows for crimes against women to continue unabated, and in the caste context, encourages the use of rape as a tool to punish and silence Dalit communities.

Bhanwari Devi

Bhanwari Devi's case is a typical example of the influence of caste bias on the justice system and the inability of lower-caste women to obtain redress.  It is also a striking example of rape as a weapon of retaliation used to punish and silence women's rights advocates.  The nature of the district judge's opinion sounded many alarms, and the case itself was taken up by several women's rights organizations in north India.
Bhanwari Devi joined the Rajasthan Government's Women's Development Programme (WDP), called Sathin, in 1985 as a grassroots worker.  In April 1992 she reported the child marriage of the one-year-old daughter of Ram Karan Gurjar to WDP authorities.  The police came to the village and tried to stop the marriage, but the family proceeded with the ceremony in secret.  On September 22, 1992, in the presence of her husband, Bhanwari was gang raped by members of the Gurjar family in retaliation for her intervention in the child marriage.  Upon approaching the police, Bhanwari was told, however, that she was too old and unattractive to merit the attentions of young men. 
The trial judge acquitted the accused on the reasoning that "rape is usually committed by teenagers, and since the accused are middle-aged and therefore respectable, they could not have committed the crime.  An upper-caste man could not have defiled himself by raping a lower-caste woman."  Those accused of raping Bhanwari also enjoyed political support.  BJP leader Kanhaiya Lal Meena reportedly organized a rally in support of the accused.  As of February 1999, Bhanwari was still in court appealing the acquittal. 
Bhanwari's case, and in particular the manner in which it was handled by the police and the courts, is not an isolated incident.  Cases at all levels have the potential to be influenced by the judge's personal perceptions of caste and gender that are brought to bear in determining the credibility of evidence or the likelihood of guilt.  The case material that follows, though not specific to the report, is intended to illustrate the atmosphere of prejudice that Dalit women face-both as Dalits and as women.  These biases are pervasive all the way to the top of the legal system.  The few cases that manage to reach the Supreme Court still do not escape these deep-seated prejudices.  

Shri Satish Mehra v. Delhi Administration and Another

Gender bias that blames women for the actions of men also persists at the Supreme Court level.  In Shri Satish Mehra v. Delhi Administration and Another, a July 1996 case of the rape of a three-year-old girl by her father, the Supreme Court concluded that there lacked sufficient evidence to proceed to trial and pointed to the "seemingly incredulous nature of the accusations against a father that molested his infant child."  The court instead accused the mother of leveling false accusations to take revenge on her husband for an unhappy marriage.
The opinion added that the judge presiding over the case prior to the Supreme Court appeal ought not to have overlooked the peculiar circumstances of the case, including the fact that the accused's wife found their marital life to be "extremely painful and unhappy from the very inception" and that she had accused him of being an alcoholic and prone to inflicting severe physical violence.  Based on these circumstances, the Supreme Court concluded that the wife's "attitude to the petitioner, even de hors the allegation involving the child, was vengeful."  As in the Bhanwari Devi case, despite the legal basis it claimed for the decision, the court only briefly touched on evidentiary matters and seemed instead to be motivated by its professed disbelief that such crimes could actually take place. 

Higher-caste police already have a biased mind.  They assume that complaints of [Dalits] are made up or bogus.  It is with this mentality that they investigate.  Any person who has already presumed something as wrong will ultimately prove the case wrong to prove him or herself right.

Suman Rani (Prem Chand and Another v. State of Haryana)

As  Dalit women are frequent victims of custodial rape.  Section 376(2) of the Indian Penal Code mandates minimum sentences for state agents who rape women in their custody.  Other loopholes in the law, however, allow the judiciary to sidestep mandatory sentencing.  In the famous Suman Rani custodial rape case, the Supreme Court refused to apply the minimum ten-year sentence to the police officers charged because of the victim's "questionable character."  The court's opinion quoted a medical officer who testified that the "victim girl [was] used to frequent intercourse and parturition and there was no mark of violence of sexual assault on any part of her body."  The opinion further added:
[T]he victim Suman Rani was a woman of questionable character and easy virtue with lewd and lascivious behavior and that the very fact that this girl had not complained of the alleged rape said to have been committed at [the]  police station by these two appellants to anyone till [five days after the incident] shows that the present version is not worthy of acceptance.
The court ultimately held that the peculiar facts of the case, coupled with the conduct of the victim, did not warrant the imposition of the minimum ten-year sentence.  The court instead invoked the proviso to Section 376(2), which allows for the judge to use his discretion in reducing the minimum sentence, and cut the sentence in half.  

Hindustan Times
Obra villa

Dalit woman raped by Haryana MLA kin
ge, Bhiwani, October 29, 2012

For almost  four months Rajinder, nephew of INLD legislator Dharam Pal Obra, known as Master in Obra village, had been raping Krishna, wife of Ram Phal, a dalit, and daily wage earner.

Ram Phal told HT on Monday that Rajinder had been blackmailing his wife with an MMS and also
threatened her not disclose the rape to any one or else he would kill her husband.

He said, "When Rajinder's advances became unbearable for my wife she disclosed to me on February 21, 2012. First time she was raped on October 27, 2011. During this period I had been away to Rajasthan to earn bread for the family. My mother Manbhari and brother Ram Kishan are farm labourers and my father Ghadsi Ram had expired in 1992. My wife is handicapped and remains at home."
"Rajinder used to come to visit my brother, who lives in the adjoining house. On October 27, 2011 he entered our house and raped my wife at about 10 am," said Ram Phal.
He said, "After I came to know about the rape from my wife we went to complain about the whole issue to Master Dharam Pal Obra, uncle of Rajinder, and instead of giving us justice he abused and beat both of us. Ultimately I filed complaint with the police on May 27 and sent my application to National Women Commission also."
"When the Commission sought details of the case from the police we were again called by the legislator and he threatened us with dire consequences on July 14, 2012. A DSP who had come with our representation got some papers signed by us and left."
"Since then we have been getting threats from them. Last week we went to Hisar and met IG police who provided us police protection. We want arrest of the accused.  I am without work and depending on my brother for subsistence of my three children and wife," said Ram Phal.
When contacted by HT, IG Police AS Chawla said, "SP Bhiwani has recommended that the case be handed over to the crime branch for investigation because the incident occurred last year. The next action will be taken after getting the report from the crime branch. We want a fair probe into the case because earlier once the victim had changed her statement before a lady lawyer. The police want to know the actual facts of the case."
SHO Ashok Kumar disclosed that since the victim is a married woman and mother of three children the medical examination could not support the charge of rape at this stage. No arrest has been made in this case.
When contacted by HT, Dharam Pal Obra, INLD legislator, said, "First of all Rajinder is not my nephew as such. He is grandson of my first cousin.  The charges are fabricated. I welcome an open inquiry in the village where people of all castes and communities be called. If proved guilty I am ready to face any charge.  There is some conspiracy against us."

Constable accused of raping Dalit woman in Rajasthan
Jaipur | January 31, 2006 7:39:33 PM IST

A woman from Bhilwara district of Rajasthan has accused a Rajasthan police constable of rape, threatening and forced abortion.

The dalit victim who is a first year under-graduation student told reporters that the accused Motiram Chaudhary was her fiance for the past six months. However, the accused allegedly coaxed her into having an illicit relationship on the plea of marrying her, but later refused to tie the knot after she was forced to abort his child.

She further accused the woman in-charge of the Kotwali police station of forcing her for abortion by paying her Rs 4,000 and threatening to implicate her in criminal cases. Motiram who is married to another woman, has been suspended and a case of rape under section 376 of the Indian Penal Code has been registered.

Additional Superintendent of Police Om Prakash said, ''A case has been registered on a complaint of the victim and a police team has been rushed to Bharatpur, the native place of the accused to trace him.'' The in-charge of the police station is on leave.

Pune, September 06,  2008:
Men in uniform came in groups of four, raped me till morning, says her complaint; crime branch to probe A 17-year-old girl from Hyderabad, who was rescued from a brothel in Budhwar Peth in 2006 has alleged that as many as 14 city police personnel had raped her at a lodge in Nana Peth in February 2005.

Rape 'victim' killed by accused

Faiz Rahman Siddiqui, TNN Dec 16, 2012, 02.01AM IST
KANPUR: A minor girl, who had accused a local goon of raping her, was strangled to death by the hoodlum in full public view in a Fatehpur village after she refused to withdraw the complaint against him.
The incident took place in Sidhaav village in bordering Fatehpur on Saturday morning when the accused, Narvada Nishad, barged into the house of the 16-year-old girl, Radha Sonker (name changed) and after beating her brutally, strangled the hapless girl to death even as the villagers looked on.
The killer managed to escape unchallenged.The villagers later informed the Bahua outpost police about the incident who reached the village and sent the body for postmortem.
The girl was allegedly raped by the accused in December last. Subsequently, the girl's father had lodged a case in this regard with the district's Lalauli police station alleging that Narvada Nishad had raped his daughter. The matter was sub-judice.
Village sources said about a week ago, the accused had threatened the victim and her family members of dire consequences and pressurized them to withdraw the complaint, but they refused to do so. Moreover, the statement of the rape victim was recorded before a magistrate three days ago.
Police claimed that angered over this, Narvada Nishad barged into the girl's house when her parents were away at work. Radha, who was sitting near the main entrance of her house, tried to run inside but the accused pounced upon her and dragged her outside the house.
After brutally assaulting her, he strangled her to death in full public view and escaped.
The rape victim's kin said they had informed the police about the regular "threats" from the accused but they failed to take any action.
Police said a search has been launched for the absconding accused.
Deputy superintendent of police Santosh Kumar Singh said: "A case has been registered under relevant sections of the IPC. We are on the lookout for the accused and will nab him soon." However, he had no reply when asked why the police didn't take any action on the girl's complaint.
Tension prevailed in Sidhaav village over the murder of rape victim. "Additional police personnel have been deployed at the village as precautionary measure," informed another senior police official.

Minor raped, one arrested

Fatehgarh Sahib, January 27(The Tribune)

A minor Dalit girl of Nalina Khurd village was allegedly raped by two men of the same village when she was alone at her house, the police said.

The police has registered a rape case against both the accused. One of the accused has been arrested while the other is still at large.

Fatehgarh Sahib SSP HS Mann said a minor girl from Nalina Khurd had lodged an FIR alleging that on January 21 Najam Ali, alias Raju, and Jasbir Singh Bunty, both in their twenties, scaled the wall of her house and raped her. After committing the crime, they threatened to kill her if she revealed the incident, he said.

The girl narrated the incident to her parents when they returned home. Rape has been confirmed during a medical checkup. The police has arrested Najam Ali whereas the second accused Jasbir Singh is absconding. — OC

Challenging India’s rape culture


File photo of Ruchira Gupta, president of Apne Aap Women Worldwide and winner of Clinton Global Citizen Award in 2009. Photo:Sushil Kumar Verma
The HinduFile photo of Ruchira Gupta, president of Apne Aap Women Worldwide and winner of Clinton Global Citizen Award in 2009. Photo:Sushil Kumar Verma
Let us talk about Ram Singh, the chief rapist of the Delhi gang-rape victim, who told his rape-colleagues, as they cleaned the bus, “not to worry, nothing will happen.’
Ram Singh and his five fellow rapists were right. After all, the conviction rate for rape cases in India, between 2001 and 2010, is only 26 per cent. And in Delhi, in the same period, only one in four culprits of reported rape was punished, reveals a survey by Thomson Reuters' Trust Law Women.
In the case of Muslim and Dalit women, the rate of conviction is almost nil. Three Dalit women are raped daily in some part of our country. When Bhanwari Devi was raped in a Rajasthan village, the judge asked, “How can a Dalit woman be raped?” Most women say they wouldn’t even think of telling the police about an attack for fear the cops would ignore them or worse blame them and abuse them.
This culture of impunity certainly emboldened Ram Singh but the more important question is, what motivated him? It is no coincidence that the family names of the rapists are Singh, Sharma, Gupta and Thakur - all upper caste men whose sense of traditional entitlement based on their caste may have been challenged in the big city of Delhi. Were Ram Singh and his rape cohort simply claiming masculinity as promoted by their role models in politics, business and the media?
Certainly, political leaders of all hues, in their personal lives, have commodified women, both inside and outside the home. Outside the home, BJP MLAs are caught watching pornography on their I-pads in the Legislative Assembly, Janata Dal Leaders have paid women to perform ‘item’ numbers in mass functions and Former Prime Minister P. V Narsimha Rao writes in his biography, The Insider, how Congress leaders bought women for sex while attending Congress Working Committee sessions.
Business leaders are seen with paid escorts, hosting rave parties, consuming porn, and saving their sons from the consequences of molesting girls. In the culture of “success” that Ram Singh witnesses on the media everyday, he sees classified advertisement in newspapers selling female escorts, businessmen zipping around in fast cars with girls draped on their arms staring out with vacant eyes and at least one private airline owner using the ‘casting couch’ to hire 60 airhostesses for four planes.
While Ram Singh cannot afford fast cars and the accompanying female escorts, he can certainly buy porn CDs. India has become the third largest user of pornography in the world. Blue movies and CDs are available at any video parlour.
I would be curious to know if Ram Singh was socialized into believing that sex was connected to violence through countless hours of watching porn? I wonder if the police will ask this question during their investigation? Or have they normalized the degradation of women, so much, that they will not explore the root causes of the rape.
In the course of my own work I have seen the steady creeping in of a rape culture into the fabric of India. I work to organize women in prostitution to resist their own and their daughter’s rape. We have been campaigning to change the anti-trafficking law to punish customers and pimps and the biggest challenge I face is the normalization of the rape of poor women in our culture. Their prostitution is considered inevitable and the men who buy them are considered natural. Politicians, senior police officials, heads of foundations and even policy makers, have told me: “Men will be men,” or “Girls from good families will be raped, if prostitutes don’t exist”.
These comments perpetuate a notion of masculinity in which men have unbridled sexual desire, will rape women if they are not obtainable otherwise, and that poor women should be sexually available to protect middle-class women!
This is how rape cultures are created. Those in positions of power who serve as role models for the rest of society do not challenge prevalent norms, attitudes and practices that trivialize, normalize, tolerate, or even condone rape. In fact many actually, perpetuate the inevitability of male female inequality.
Incidents of rape have gone up by 873 per cent since India gained Independence.
Budget allocations to successive Ministries of Women and Child Welfare have been reduced. Someone of Cabinet rank has hardly ever represented the ministry and the weakest, most inarticulate individuals have been appointed as Ministers of State. Debates to ensure equal power sharing between the sexes through the Women’s Reservation Bill have gone nowhere.
People are asking for fast tracks courts for speedy justice, the death penalty, the immediate passage of the Sexual Harassment in the Work Place Bill, and chemical castration of not just the perpetrators but also all rapists. My question is who and how many people will we castrate? And will it reverse the rape culture based on sex inequality in India? Rape is after all not about sex but about domination and violence.
Won’t castration or death penalty let those off the hook who are creating this culture? When can we force the government to increase budget allocations for women and girls, have better leaders representing the Women and Child Welfare Ministry and introduce power sharing for women at all levels of policy making?
An essential part of efforts to create a contemporary and democratic society where full gender equality is the norm is to recognize the right to equal participation of women and men, girls and boys, in all areas of society. Any society that claims to defend principles of legal, political, economic, and social equality for women and girls must reject the idea that women and children, mostly girls, are commodities inside or outside the home, upper or lower class or caste.
We need to make efforts to create a society where women and girls can live lives free of all forms of male violence. In combination with public education, awareness-raising campaigns, and victim support, the law and other legislation needs to establish a zero tolerance policy for sexual exploitation and violence against women. The law needs to recognize that without men’s demand for and use of women and girls for sexual exploitation, the rape culture would not be able flourish and expand. For example, a good response would be to require every registered business, which requires a license to operate, to subject all employees to a sensitization on zero tolerance of sexual violence in and out of the work place. License renewal could be made dependent on the business submitting certificates to show that their employees have undergone Zero Tolerance of Sexual Violence training.
On a structural level, India needs to recognize that, to succeed in the campaign against sexual exploitation, the political, social, and economic conditions under which women and girls live must be ameliorated by introducing development measures for poverty reduction, sustainable development, and social programs focusing specifically on women among others.
The work to end rape requires a broad perspective and a will to act in a wide range of policy areas. It also requires the involvement and collaboration of a broad variety of public and private actors, besides an overhaul of measures to combat all sexual violence within the justice system. More important, measures that concern protection of and assistance to victims need to be developed and implemented and men, addicted to sexual violence and domination of women, need to be rehabilitated.
Ruchira Gupta is founder, Apne Aap Women Worldwide, an organization working to end sex-trafficking

Dalit minor raped in Bhiwani 

Tribune News Service

Bhiwani, April 7

A Dalit minor girl (15) was raped by a man at Badrai village in Bhiwani. The girl had gone out of her house to answer the call of nature on the April 3 night, when Zile Singh (31) allegedly gagged her and took her away to some secluded place in his car. The accused raped the girl there and then left the victim in the village next morning. The hapless girl narrated the incident to her family, who decided to approach the police.

However, the village panchayat intervened and pressurised the family to settle the matter. A panchayat of elders was called where the accused was made to apologise for his act and the victim’s father was told to forgive the accused and forget the episode.
However, the persecution of the family continued and finally, they approached the police with a complaint today. Ramesh Kumar Alawadhi, SHO of the Badhra police station in Bhiwani, said the accused had been booked and arrested. He said the police acted swiftly after getting the complaint and recorded the girl’s statement in the presence of a woman advocate. The girl’s medical examination had confirmed rape.

The four  persons attempt to murder 17-year-old girl

A 17-year-old Dalit girl survived a murderous attack after sexual assault, allegedly by four persons, who posed as plainclothes policemen at Singarakonda under Addanki police station limits in Prakasam district in the wee hours of Thursday.
Two of the accused were nabbed. Based on the information given by them, their associates were held later in the day, Superintendent of Police K. Raghuram Reddy said. The four followed the girl and her male relative after noticing that they were moving away from the crowd of devotees towards a hillock. Posing as plainclothesmen, they persistently questioned the two, including about their caste, and intimidated them. They then took the girl to a secluded place near a Gurukula Patasala and committed the offence, Dr. Reddy said.
They tried to strangle her, but fled after some devotees raised an alarm and alerted two police constables, he said.
Based on the complaint lodged by the girl and her relative, the four accused were booked for gang—rape under Section 376 of the IPC and under relevant sections of the SC/ST (Prevention) of Atrocities Act.

Minor dalit girl gang-raped

TNN Apr 5, 2013, 10.59PM IST
VARANASI: A minor girl from dalit community was allegedly gang-raped by three teen aged boys at Mahjooda village under Suriyawan police station in Bhadohi district on Thursday evening.
The police, however, denied gang rape and said that the girl was raped by a boy of the same community while two others were also present at that time.
All the three were arrested ..According to reports, the 16-year-old girl had to gone to field on Thursday evening when three boys Jogi Chamar (18), Sarvjit Chamar (17) and Chandra Srivastava (18) dragged her away to a lonely place and raped her. After returning home girl narrated her agony to family members.
The Bhadohi SP Ashok Kumar Shukla, when contacted over phone, told TOI that Jogi Chamar, who raped the girl, is the main accused, while two others helped him to overpower the girl. The matter is being investigated, he said.

UP police put 10-year-old rape victim behind bars

Bulandshahr: The callous response of police came to fore when a 10-year-old girl, who was allegedly raped, was put behind bars by women cops after she approached them to file a complaint along with her mother. 

Two women constables have been suspended while two sub-Inspectors including the station-in-charge have been sent to police lines following the incident, SSP Gulab Singh said. The victim spent several hours behind the bars after her mother brought her to a women's police station to lodge a complaint against a local goon for allegedly raping her. She was rescued only after locals protested over the matter. 

According to Singh, the minor from Meerpur village here was found lying unconscious in a field by her parents last night where she had been dumped after being allegedly raped. 
An FIR was lodged with the police by victims' parents but shockingly the staff of the women's police station detained the victim in lock-up. 
The girl's medical examination will be conducted to confirm rape and investigations are on, Singh said. 
The local goon accused of raping the minor is absconding, he added. 

Dalit girl raped in Odisha, four held

IANS Apr 12, 2013, 11.04AM ISTBHUBANESWAR: Four men were arrested in Odisha's Jajpur district for the rape of a 15-year-old Dalit girl two days ago, police said on Friday.
The victim is a resident of Pahanga village, over 100 km from Bhubaneswar.
The incident occurred when she had gone to a nearby area to attend the call of nature Wednesday night, the inspector in charge of the local police station, Ashwini Sahu, told IANS.
The men dragged her to a secluded place and one of them raped her while the others watched, he said.
Police arrested all four men, including the main offender, a day later on the basis of the complaint lodged by the victim. The four were remanded to judicial custody after a local court rejected their bail plea, he said.
The girl would be sent for medical examination Friday, he added.
In a separate incident, a man was arrested Thursday in Jeypore town of the state's Koraput district for raping an 11-year-old girl.
The 24-year-old offender had allegedly gone to the girl's house and asked for drinking water. Seeing the girl alone, he raped her, local police said.

Tribune News Service

Fatehabad, April 13

In a shocking incident last night at Birabadi under Ratia police station of Fatehabad, two persons related to each other as uncle and nephew allegedly kidnapped a Dalit minor girl and while one of them raped her by taking her to a secluded place, the other stood guard outside.

In a complaint to the police, the victim's mother alleged that her 16-year-old daughter, a student of class X in the village school, was going to the fields with meals for her grandfather, when the accused Buta Singh and his uncle Sukhwinder kidnapped her.
The accused allegedly put a blanket on the girl, forced her in a car and took her towards a secluded place in the fields, where Buta Singh allegedly raped her and Sukhwinder stood guard.
They showed her a pistol and threatened to eliminate her if she narrated the incident to anyone and dropped her in the village at night and fled.
The police said that a case has been registered.

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