PART 3 Niyogi and Nari K R IRS 16724 17724
1.Re-marriage is absolutely prohibited in the case of a twice born man or
woman (i.e., one belonging to a Brahman, Kshatriya or Vaishya Class
Vedas and allied subjects, of sanathana dharma, takes care of the
lives of every soul. Nothing is a taboo. Brahmin has to follow nonstop,
routine disciplines so that his focus is only on the society. It does not
prohibit him from any normal life of dharma. No lady is insulted as being
done by today vakra minds utter horrible words. Katha charity Sagara
narrates many lives of ladies who spread every nook and corner of human
life. EKA PATNI VRATAN AS WELL AS EAKA-PATNIS VIRAT are equally balance
only as GODS. Dharma is making one pure consciously. Agni makes all pure.
Thus, Panchali is a virtue as well as Seetha.
2. The following are the principal evils of remarriage: -[warranting
remarriage of women as well as Niyogi also]
a. Diminution of love between the husband and the wife, since either of
them can desert the other whenever he or she so desires, and marry another
person.
b. On the death of one party, the other will take away the property of his
or her deceased consort when he or she marries again. This will give rise
to family disputes.
c. If a widow re- marries, many a noble family will be blotted out of
existence, and its property destroyed (by constant alienation).
d. Re-marriage involves loss of true conjugal love and infraction of duty
towards the departed husband or wife.
3.Q. ~ If one of the parties dies leaving no male issue, even then the
family line will become extinct. Besides, if re-marriage be not allowed,
the widows and widowers will resort to adultery and fornication, procure
abortion, and will commit wicked deeds of a kindred nature. For these
reasons re-marriage is desirable.
A. ~ No. If the widows and widowers desire to practice Brahmacharya, no
such evil consequences will accrue. Again, if the *widow or widower* (law
or dharma applied equally) adopts a boy of her and his Class, the family
line will be continued and there will be no danger of adultery being
restored to. Those, however, who cannot control their passions may beget
children by having recourse to Niyoga.
So lets us see what the niyoga is [writer]
4.Q. ~ What are the differences between re-marriage and Niyoga?
A. ~ 1. After marriage the bride leaves her paternal roof, lives with her
husband, and her relations with her relations with her father’s family
cease to be very close; on the contrary. The widow (in case she contracts
Niyoga) continues to live in her deceased husband’s house.
2. The children begotten of marriage inherit the property of their mother’s
husband, whereas, offspring begotten of Niyoga on a widow are not regarded
as children of the begetter and consequently they don’t take his surname,
nor can they be claimed by him. They are spoken fo as the children of their
mother’s deceased husband, take his surname, inherit his property and live
in his house.
3. Married people are required to serve and help each other, while
those that contract Niyoga have to abandon all relations (after the
stipulated period).
4. The relation of marriage is life-long, while the contract of Niyoga
ceases to be operative after the desired object has been attained.
5,. The husband and the wife help each other in the performance of their
house hold duties, while those that have that have contracted Niyoga
discharge the duties of their respective households.
Q. ~ Do the same laws apply to Niyoga and marriage, or are they different
in each case?
A. ~ They are little different. A few differences have already been
enumerated, and here are some more: -
A married couple can produce children up to the limit of ten, while that
connected by Niyoga cannot produce more than two or four. A married couple
always lives together but not that connected by Niyoga..
Let the widow rear the children for two or three years and hand them to her
husband by Niyoga, in case it has been entered into for his behalf. In this
way a widow can give birth to two children for herself and two for each of
the four husbands by Niyoga. Similarly, a widower can beget two children
for himself and two for each of the four wives by Niyoga. Thus, ten
children in all can be produced by means of Niyoga.
This is what the Veda declares: -“O thou who art fit to procreate and art
strong, do thou raise upon the married wife or upon these widows, with whom
thou hast contracted Niyoga, good children, and make them happy. Do thou
beget with on thy married wife ten children, and consider her the eleventh
(member of the family). O woman! Let ten children be raised on thee by the
married husband or thy husbands by Niyoga and do thou consider thy husband
as the eleventh (member of thy family).” Rig Veda 10: 85,
Q. ~Should the relation of Niyoga be entered into with a member of one’s
own Class or with that of a different Class as well?
A. ~ A woman should contract Niyoga with a member of one’s own Class or
with that of a higher Class, that is, a Vaishaya woman with a Braahman, a
Kshatriya or a Vaishaya; a Kshatriya woman with Kshatriya or a Braahman; a
Brahman woman with a Braahman. The object of this is that the spermatic
fluid should always be of a man of the same Class as the woman or of a
higher Class, never
. ~ are there any Vedic and Shaastric authorities in favor of Niyoga, as
there are in support of the marriage institution?
कुह स्विद्दोषा कुह वस्तोरश्विना कुहाभिपित्वं करतः कुहोषतुः । को वां
शयुत्रा विधवेव
देवरं मर्यं न योषा कृणुते सधस्थ आ ॥
kuha svid doṣā kuha vastor aśvinā kuhābhipitvaṃ karataḥ kuhoṣatuḥ | ko vāṃ
śayutrā vidhaveva devaram maryaṃ na yoṣā kṛṇute sadhastha ā ||
“Where are you, Aśvins, by night? Where are you by day? Where do you
sojourn? Where do you dwell? Who brings you into his presence in the same
plural ce (of sacrifice) as on her couch a widow (brings) her husband's
brother, as a woman (brings) her husband (to her).”
A. ~ “O man and woman (connected by Niyoga), just as a widow, co-habits
with her husband by Niyoga and produces children for him, and a wife
co-habits with her husband by marriage and produces children for him,
likewise (it may be asked) where both of you were during the day and during
the night, and where you slept, who you are, and what your native place is.”
RIG VEDA 10: 40, 2.
उदीर्ष्व नार्यभि जीवलोकं गतासुमेतमुप शेष एहि । हस्तग्राभस्य दिधिषोस्तवेदं
पत्युर्जनित्वमभि सं बभूथ ॥
ud īrṣva nāry abhi jīvalokaṃ gatāsum etam upa śeṣa ehi | hastagrābhasya
didhiṣos tavedam patyur janitvam abhi sam babhūtha ||
“Rise, woman, (and go) to the world of living beings; come, this man near
whom you sleep is lifeless; you have enjoyed this state of being the wife
of your husband, the suitor who took you by the band.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
This verseis to be spoken by the husband's brother, etc., to the wife of
the dead man, and he is to make her leave herhusband's body: (Āśvalāyana
Gṛhya Sūtra, 4.2); go to beings = go to the home of the living, i.e., your
sons,grandsons etc.
“O widow! Dothou give up thinking of they deceased husband and choose
another from among living men. But thou must understand and remember that
if thou should contractest Niyoga for the benefit of thy second husband
with whom thou are united by performing the ceremony of joining hands, the
child resulting from this union shall belong to him; but if thou interest
into relation of Niyoga for thy benefit, the child shall be thine. Do thou
bear this in mind. Let thy husband by Niyoga also follow this law.” RIG
VEDA 10 18,8.
“Do thou O woman that givest no pain to thy husband or devar (husband by
Niyoga), art kind to animals in this Order of householders, walk
assiduously in the path of righteousness and justice, art well-versed in
all the shaastraas, hast children and grandchildren, givest birth to
valiant the brave boys, desirest a second husband (by Niyoga), and
bestoweth happiness on all, accept a man of they choice as thy husband or
devar , and always perform the Homa which is the duty of every
householder.” ATHARVA VEDA 14:, 2, 18.
The sage Manu also sanctions the marriage of virgin widows. Says he “A
virgin widow may marry the younger or the elder brother of her deceased
husband.” MANU.
A man may also contract Niyoga with eleven women (one after the other),
just as a woman may enter into the relation of Niyoga with eleven men (one
after the other), as sanctioned by the Veda in the following text:-
“…….take unto thyself the eleventh husband by Niyoga.” RIG VEDA 10: 85, 45.
Q. ~ Can a woman contract Niyoga only after the death of her husband or
even when he is alive?
A. ~ This relation can be entered into even in the lifetime of the husband
(or of the wife). Here is Vedic text n support of this view.
आ घा ता गच्छानुत्तरा युगानि यत्र जामयः कृणवन्नजामि । उप बर्बृहि वृषभाय
बाहुमन्यमिच्छस्व सुभगे पतिं मत् ॥
ā ghā tā gacchān uttarā yugāni yatra jāmayaḥ kṛṇavann ajāmi | upa barbṛhi
vṛṣabhāya bāhum anyam icchasva subhage patim mat ||
“(Yama speaks). The subsequent ages will come, when sisters will choose one
who is not a brother (asa husband); therefore, auspicious one, choose
another husband than me, and make your arm a pillow for yourmate.”
“When a man is incapable of producing children, let him address his wife
as follows:- O thou that art desirous of getting children do not expect me
to raise offspring upon thee. Do thou, therefore, seek another husband.”
RIG VEDA 10: 10, 10.
Kunti and Maadri, wives of king Pandu had recourse to Niyoga. Vyas, on the
death of his brothers, Chidraangad and Vichitravirya contracted Niyoga with
their wives and begot Dhritraashtra on Ambikaa, Paandu on Ambaalika and
Vidur on a Shoodra woman.
The sage Manu declares:-
“If a husband has gone abroad in furtherance of some righteous cause,
let his wife wait for eight years;
if for he acquisition of knowledge and glory, for six years;
if for the pursuit of material ends, for three years. If after the expiry
of the prescribed periods he does not turn up, she may contract Niyoga and
obtain children.” MANU 9: 76.
“if the wife be sterile, let the husband wait for eight years after
marriage;
if all of her children die, for ten years,
if she bears only daughters and no sons, for eleven years,
if she be a termagant, let him forsake her immediately, and enter into
Niyoga with another lady and beget children upon her.” MANU 9: 81.
Likewise, if the husband be very cruel, let his wife forsake him, and bear
children by Niyoga who will succeed to the property of her husband by
marriage.
Q.~ Monogamy being the rule (i.e., if one man be allowed to have only one
wife, and one woman only one husband) what will a person do, if the wife be
encienti ir afflicted with some chronic disease, or if the husband be a
valetudinarian and either of them cannot control himself or herself on
account of extreme youth?
A. ~ We have answered this objection while treating of Niyoga. If a man be
not able to control his passions while his wife and she is pregnant, he may
contract Niyoga with a (widow) and beget offspring on her, but let him
never misconduct himself with a prostitute or commit adultery.
… Niyoga is clearly allowed by the Veda.
As said in Mahabharat, what to say about Niyogi, child even with a
non-married woman was considered good and venerable. The two wise & great
men Veda Vyasa and Bheeshma Pitamah’s origin is a solid proof.
Secondly, in Mahabharat time, in a society one woman could be a wife of 5
brothers e.g. Draupadi the wife of Pandav is a solid proof.
Thirdly, according to what is written in Mahabharata, in this era, even
without woman’s communication only men were able give birth to children.
Mahabharat’s major character guru Dronacharya’s origin is a proof.
Fourthly, in this period children were born by magical methods e.g. origin
of Draupadi. Therefore, in such a society what was the need for Niyogi?
Fifthly, why did Kunti give birth to 4 children by Niyogi activity on
contrary to the rules? Kunti gave birth to Karan, Yudhishtir, Bheem and
Arjun and all of them were called as Pandu.
Sixthly, in those days when Niyogi was considered innocent and good then
why did Kunti float Karan in the river because of shame ?
Seventhly, who were those men with whom Kunti had Niyogi and derived
offspring?
The wide range of life thus shown where dharma entertains in case of
absolute needs. If it were really a free society, then ARJUNA would not
have shot a question to KRISHNA in Chap 2, if the war begets so many deaths
of men, women population might become sinful?
K Rajaram IRS 16724 17724
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