PART 2 15724 1674 The material from serial no. 120 to 149 of the fourth chapter of ‘Satyarth Prakash’ is related to the subject of remarriage and Niyog. It is written that
Remarriage should never take place among the Dwijs i.e. Brahmin, Kshatriya and Vaishya castes. (4-121) Swami ji has also listed some drawbacks of remarriage such as – (1) With the permission of remarriage, a man can leave a woman and a woman can leave a man and marry another woman. (2) In the event of the death of the wife, if the man marries again, then there will be a quarrel among the family members regarding the belongings of the former wife, etc., and if the woman marries again in the event of the death of the husband, then there will be a quarrel among the family members regarding the belongings of the former husband, etc. (3) If a man and a woman marry a second time, their pativrat and strivrat dharma will be destroyed. (4) No bachelor shall marry a widow and no virgin shall marry a widow. If someone does so, it will be injustice and adharma. In such a situation, the man and the woman will need Niyoga and this is dharma. (4-134) Someone asked Swami Ji that if either the man or the woman dies and they do not have any children, then if they do not remarry, their clan will be destroyed. In the absence of remarriage, there will be many evil deeds like adultery and abortion. Therefore, remarriage is good. (4-122) It was answered that in such a situation, the man and the woman should remain celibate and adopt a boy of their own caste for the lineage. This will keep the clan going and adultery will also not happen and if they cannot remain celibate, they should have children through Niyoga. Never remarry. Let us now see what is ‘Niyog’? If a man’s wife has died and he has no children, then that man can have sexual relations with a designated widow and produce a child. Once the pregnancy is confirmed, the relationship between the designated woman and the man will end and the designated woman will raise the boy for two-three years and give him to the designated man. In this way, a widow can produce two sons for herself and two for four other men, i.e. a total of 10 sons. (It is not made clear here that if a girl is born, what will be the ‘conditions’ of Niyog?) Similarly, a widower can produce two sons for himself and two for four other widows. In this way, producing 10 children together is permitted in the Vedas. Iman tvamiindra meedhvah suputraam subhagaam krunu. Dasasyaam putrana dhehi patimekaadasham kridhi. (Rig Veda 10-85-45) Meaning: “O powerful groom, who gives the gift of semen, bless this married woman or widow with excellent sons and good fortune. Produce ten sons from this married woman and respect the eleventh woman. O woman, produce ten children from married men or appointed men and consider the eleventh as your husband.” (4-125) The Veda commands that Brahmin, Kshatriya and Vaishya Varna women and men should not produce more than ten children, because producing more children makes the children weak, unintelligent and have a short life. As is clear from the above mantra, the system of Niyoga is not only for widows and widower women and men, but the wife can take full advantage of it while the husband is alive and the man can take full advantage of it while the wife is alive. (4-143) Aa Gha Ta Gachchanuttara Yugaani Yatra Jaamayah Krraavannajaami. Up Barbrihi Vrishbhaaya Bahumanyamichhasva Subhage Pati Mat. (Rig Veda 10-10-10) Meaning: “An impotent husband says, O Goddess! Do not expect to have children from me. O fortunate one! Take support of the arms of a virile man. Leave me and desire another husband.” Similarly, a woman who is unable to have children should also command her husband, O Lord! Leave the desire of having children from me and have children by Niyoga with some other widow woman. If a woman’s husband has gone abroad for business etc., then he should wait for three years, if he has gone for education, then he should wait for six years and if he has gone for religion, then he can have children by Niyoga after waiting for eight years. There are some similar rules for men that if there are no children, then he can have children by Niyoga with another woman in the eighth year, if he has children and dies after having them, then he can have children in the tenth year and if there are only girls, then he can have children by Niyoga with another woman in the eleventh year. A man can leave his wife who speaks unpleasantly and take the benefit of Niyoga with another woman. Similar rules are for women. (4-145) In question no. 149 it is written that if the woman is pregnant and the man cannot bear it and the man is chronically ill and the woman cannot bear it, then in such a situation both should have Niyoga with someone and produce a son, but they should never visit prostitutes or commit adultery. (4-149) It is written that Niyoga should be within one's own Varna or higher Varna and caste. A woman can have Niyoga with upto 10 men and a man can have Niyoga with upto 10 women. If a man or woman has intercourse with more than the 10th pregnancy then they are lustful and condemned. (4-142) A married man cannot have Niyoga with a virgin girl and a married woman cannot have Niyoga with a bachelor man. You have read some rules, laws, conditions and principles related to remarriage and Niyoga which have been propounded by Swami Dayanand and which the alleged author has also proved to be true, certified and justified from the Vedas, Manusmriti etc. texts. For practical confirmation, the alleged author has presented some historical evidence and has also described the merits of Niyoga. To prove this evil practice as righteous and justifiable, the author has also resorted to intellect and logic. The alleged reformer has even in today's environment considered remarriage to be faulty and Niyoga to be rational and justifiable. Let us analyse the above notion factually. The faults of remarriage that Swami Dayanand has listed above (4-134) are all ridiculous, childish and foolish. As the learned author has written, by marrying a second time, the pativrat dharma of a woman and the strivrat dharma of a man gets destroyed, but by doing Niyoga, the aforesaid dharma of both remains pure and safe. Is this argument not foolish? After all, what kind of pativrat dharma is it that will get destroyed and corrupted by remarriage but will remain safe and innocent by having sexual relations with 10 other men? If a man's wife is alive and for some reason the man is unable to produce a child, then it does not mean at all that the man does not have sexual desire (amagnans kamptam). If a man has sexual desire but is unable to produce a child and his wife has Niyoga with another man for a child, then in such a situation where and how will the man satisfy his sexual desire? Here it is also worth considering that in the Niyoga system everywhere it is said that a son will be produced, whereas according to biology there is a 50 percent possibility of a girl child being born. It has not been clarified what will be the rules, laws and conditions of Niyoga in case a girl child is born? As Swami Ji has said that even if a woman repeatedly gives birth to a girl child, a man can still produce a son through Niyoga. Here it is worth considering that if a woman repeatedly gives birth to a girl child, then the man is responsible for this, not the woman. It is a scientific fact that in the human race the sex is determined by the male and not the female. It is also a fact that the defects and disadvantages of remarriage and the advantages and advantages of Niyoga have been mentioned only for the Dwij Varnas, Brahmin, Kshatriya and Vaishya. The fourth Varna ‘Shudra’ has been left out. Is Niyoga not permitted for ‘Shudras’? Is the system of Niyoga for ‘Shudras’ defective and sinful? As it is written that even if the wife or husband speaks unpleasantly, they can do Niyoga. If a man’s wife is pregnant and the man cannot live with it or the husband is chronically ill and the wife cannot live with it, then both can do Niyoga after finding a suitable partner. Have all the rules and moral values not been locked up here? Does Niyoga not mean free sexual relations (Aimag Thtamam)? Can any society be imagined as low and inferior than this? The so-called learned author has presented two examples of the civilization of the Mahabharata period to confirm the truth, authenticity and practicality of the Niyoga system. It is written that Vyas ji produced children through Niyoga from the wives of Chitrangada and Vichitravirya after their death. Dhritarashtra was born from Ambika, Pandu from Ambalika and Vidur from a maid through Niyoga process. Another example is of Kunti and Madri, the wives of King Pandu. Since Pandu was unable to do so, both the wives produced children through Niyoga. History is also a proof of this. As far as the above historical facts are concerned, in the civilization of the time of Mahabharata, leave alone Niyoga, producing children from a virgin girl was also acceptable and respectable. The birth of both the learned great men Ved Vyas and Bhishma Pitamah is a solid proof of this. Secondly, in the society of the time of Mahabharata, a woman could be the wife of five real brothers. Pandava's wife Draupadi is a solid proof of this. Thirdly, in the society of the time of Mahabharata, only men were capable of producing children without sexual intercourse with a woman. The birth of Guru Dronacharya, the main character of Mahabharata, is a proof of this. Fourthly, in the Mahabharata period, children were born in miraculous ways. The birth of Panchali Draupadi is a living proof of this. So, what was the need of Niyog in that society? Here it is also worth considering that under which rules did Vyas Ji do Niyog? Secondly, if he did Niyog, why did he do it with three women at the same time? Thirdly, why did a sage have intercourse with a maid of a lower caste? Fourthly, why did Kunti give birth to four sons through Niyog method, contrary to the rules? It should be known that Kunti gave birth to four sons, Karna, Yudhishthira, Bhima and Arjun and all of them were called Pandu. Fifthly, when the practice of Niyog was not prevalent in that society, then why did Vyas Ji do it? Secondly, if he did Niyoga, why did he do it with three women at the same time? Thirdly, why did a sage have intercourse with a maid of a lower caste? Fourthly, why did Kunti give birth to four sons through Niyoga, contrary to the rules? It should be noted that Kunti gave birth to four sons, namely Karna, Yudhishthira, Bhima and Arjun, and all of them were called Pandu. Fifthly, when the Niyoga system was innocent and acceptable in that society, then why did Kunti drown Karna in the river out of fear of public shame? Sixthly, who were those men who produced children through Niyoga with Kunti? Swami Ji has prohibited polygamy, whereas polygamy was prevalent in the said civilization. Now, should the society from which Swami Ji has given evidence of Niyoga be considered a high and ideal Vedic society? 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