Shri Ram : lover or a Misogynist ?

SHRI RAMA : A LOVER OR MISOGYNST ?

Shri Ram is always a target for the leftists and the so called feminist .

prime arguments are
1. He never loved his wife
2. He forced her for agni pariksha
 3.He sent his wife to forest when she was pregnant.


for countering arguement no 1 i will  post that from valmiki ramayan
this is what shri Rama says  to lakshman when Ravana takes away his beloved wife Devi seetha

सीताया रहितो अहम् वै न हि जीवामि लक्ष्मण |
वृतम् शोकेन महता सीता हरणजेन माम् || ३-६१-६
पर लोके महाराजो नूनम् द्रक्ष्यति मे पिता |

6, 7a: lakshmaNa = oh, Lakshmana; siitaayaa rahitaH = Seetha, without; aham vai = I, really; na hi jiivaami = not, indeed, be living [outlasting]; siitaa = of Seetha; haraNa jena = by abduction, caused by; mahataa shokena = in high, anguish; vR^itam = enveloped - along with; maam = me; mahaa raajaH = great king [Dasharatha]; me pita = my, father; nuunam = definitely; para loke = in other, world [on my going there]; drakSyati = he observes.

"Really Lakshmana, I will not live long without Seetha, indeed I am enveloped in high anguish caused by the abduction of Seetha, and this alone will become a murderer, and on my going to other world when murdered by my own agony my father and that great king Dasharatha will definitely observe me in the other world... [3-61-6, 7a; valmiki ramayan; Aranya kand ch 61 ]


बहुशः स तु निःश्वस्य रामो राजीव लोचनः |
हा प्रिये ति विचुक्रोश बहुशो बाष्प गद्गदः || ३-६१-२९

30. raajiiva locanaH saH raamaH = lotus, eyed one, he, that Rama; bahushaH = repeatedly [or, bahulam = muchly]; niHshvasya = suspired; baaSpa gadgadaH = by tears, becoming stifle-throated; haa priye iti = ha, dear, thus; bahushaH vi cukrosha = repeatedly, highly, shrieked.

Suspiring repeatedly he that lotus-eyed Rama shrieked repeatedly and loudly thus as, 'ha, Seetha...' with tears stifling his throat. [3-61-30]


अनादृत्य तु तत् वाक्यम् लक्ष्मण ओष्ठ पुट च्युतम् |
अपश्यन् ताम् प्रियाम् सीताम् प्राक्रोशत् स पुनः पुनः || ३-६१-३१

32. saH = he that Rama; tu = on his part; lakSmaNa oSTha puTa cyutam = Lakshmana's, lips, cup-like, fallen from; tat vaakyam = that, sentence [word of advise]; an aadR^itya = not, agreeing - disavowing; priyaam taam siitaam = dear, her, that Seetha; a pashyan = not, seeing; punaH punaH = again, again; praa kroshat = stridently, yelled.

But disavowing the word of advice that fell out from the cupped lips of Lakshmana, Rama stridently yelled again and again when his dear Seetha has become unseeable. [3-61-32]

The pain he went through can be understood from the sentences itself, if he did not loved his wife then why would he cry in such way ?


Agni pariksha
chapter 118 yuddha kanda

अवश्यं चापि लोकेषु सीता पावनमर्हति |
दीर्घकालोषिता हीयं रावणान्तःपुरे शुभा || ६-११८-१३

13. siitaa = Seetha; avashyam = certainly; arhat = deserves; paavanam = this purefactory ordeal; lokeShu = in the eyes of the people; iyam shubhaa = (in as much as) this blessed woman; diirgha kaaloShitaa hi = had resided for a long time; raavaNaantaH pure hi = indeed in the gynaecium of Ravana.

"Seetha certainly deserves this pure factory ordeal in the eyes of the people in as much as this blessed woman had resided for a long time indeed in the gynaecium of Ravana.



बालिशो बत कामात्म रामो दशरथात्मजः |
इति वक्ष्यति मां लोको जानकीमविशोध्य हि || ६-११८-१४

14. lokaH = the world; vakShyati = would chatter; maam = against me; iti = saying that; bata = Alas!; raamaH = Rama; dasharaatmajaH = the son of Dasaratha; baalishaH = was really foolish; kaamaratmaa = and that his mind was dominated by lust; avishodhya jaanakiim hi = without indeed examinig Seetha with regard to her chastity.

"The world would chatter against me, saying that Rama, the son of Dasaratha, was really foolish and that his mind was dominated by lust, if I accept Seetha without examining her with regard to her chastity."



अनन्यहृदयां भक्तां मचत्तपरिवर्तिनीम् |
अहमप्यवगच्छामि मैथिलीं जनकात्मजाम् || ६-११८-१५

15. ahamapi = I also; avagachchhaami = know; maithiliim = (that) Seetha; janakaatmajaam = the daughter of Janaka; machchittaparivartiniim = who revolves in my mind; bhaktaam ananya hR^idayaam = is undivided in her affection to me.

"I also know that Seetha, the daughter of Janaka, who ever revolves in my mind, is undivided in her affection to me."



इमामपि विशालाक्षीं रक्षितां स्वेन तेजसा |
रावणो नातिवर्तेत वेल मिव महोदधिः || ६-११८-१६

16. raavaNaH = Ravana; naativarteta = could not violate; imaam vishaalaakShiim = this wide-eyed woman; rakShitaam = protected as she was; svena tejasaa = by her own splendour; mahodadhiH iva = any more than a sea; velaam = would transgress (its bounds).

"Ravana could not violate this wide-eyed woman, protected as she was by her own splendour, any more than an ocean would transgress its bounds."



प्रत्ययार्थं तु लोकानां त्रयाणाम् सत्यसंश्रयः |
उपेक्षे चापि वैदेहीं प्रविशन्तीं हुताशनम् || ६-११८-१७

17. pratyayaartham = in order to convince; trayaaNaam lokaanaam = the three worlds; satya samshrayaH = I; whose refuge is truth; upekShechaapi = ignored; viadehiim = Seetha; pravishantiim = while she was entering; hutaashanam = the fire.

"In order to convince the three worlds, I, whose refugee is truth, ignored Seetha while she was entering the fire."



न च शक्तः सुदुष्टत्मा मनसापि हि मैथिलीम् |
प्रधर्षयितुमप्राप्यां दीप्तामग्निशिखामिव || ६-११८-१८

18. suduShTaatmaa = the evil-minded Ravana; na cha shaktaH = was not even able; pradharShayitum = to lay his violent hands; manasaapi = even in thought; apraapyaam maithiliim = on the unobtainable Seetha; diiptaam = who was blazing; agnishikhaamiva = like a flaming tongue of fire.

"The evil-minded Ravana was not able to lay his violent hands, even in thought, o the unobtainable Seetha, who was blazing like a flaming tongue of fire."



नेय मर्हति चैश्वर्यं रावणान्तःपुरे शुभा |
अनन्या हि मया सीता भास्करेण प्रभा यथा || ६-११८-१९

19. iyam shubhaa = this auspicious woman; naarhati = could not (give way) aishvaryam = to the sovereignty; raavaNaantaH pure = existing in the gynaecium of Ravana; siitaa = in as much as Seetha; ananyaahi = is not different; mayaa = from me; prabhaa yathaa = even as sunlight; bhaaskareNa = (is not different) from the sun.

"This auspicious woman could not give way to the sovereignty, existing in the gynaecium of Ravana, in as much as Seetha is not different from me, even as sunlight is not different from the sun."



विशुद्धा त्रिषु लोकेषु मैथिली जनकात्मजा |
न विहातुं मया शक्या कीर्तिरात्मवता यथा || ६-११८-२०

20. maithilii = Seetha; janakaatmajaa = the daughter of Jankaa; vishuddhaa = is completely pure in her character; triShu lokeShu = in all the three worlds; na shakyaa = and can no longer be; vihaatum = renounced; mayaa = by me; kiirtiH yathaa = as a good name (cannot be cast aside); aatmavataa = by a prudent man.

"Seetha, the daughter of Janaka, is completely pure in her character, in all the three worlds and can no longer be renounced by me, as a good name cannot be cast aside by a prudent man."

SO THE SHLOKA ITSELF SAYS SHRI RAMA KNEW HIS SEETHA WAS CHASTE BUT IN ORDER TO PROVE IT TO THE PEOPLE ( SO THAT PEOPLE SHOULD NOT TALK BAD ABOUT HER)


3 .sending her to forest  when she was pregnant .
The original Ramayana ends at yuddha kanda after the end of Shri Rama's pattabhishekam( coronation ceremony) so there is no mention of ShRi Rama's children nor there are any mention of His wife going to the forest again.

the mention of sita parityag comes under Tulsidas Ramayan lava kusha kand which was written at 1575 CE which means many years have been passed because valmiki ramayan dates to 5th century BCE.
so it did happen or not is subject to many possiblities ,
even if we consider Rama sent his wife to forest we have to first remember he is the same man who fought for her moving all the way to the south without GPS without any clue .
2nd Shri Rama is a king and his Queen is like the mother for all the subjects even he knows his wife is chaste but still for the sake of people like you and me he sent his wife to the forest .
Mother sita could retaliate like kaikaei after all she was a Queen but still she understood her husband and she herself went to the forest .

This quality we must build it among ourselves and gloriously many leaders like Guru Gobind Singh ji , Shambhaji Maharaj ( chattrapati shivaji maharaj's son)
and many innumerable leaders gave a similar sacrifices either it was their own life or their children for the people like you and me .

I think this much proof justifies .