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Remarriage of the widows.

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  • ranjeet singh
      Concurring with Dr. Vivek Arya jee, Shri Vishal Agarwal jee has affirmed in his post of the 29th June, that Swami Dayanand jee has allowed widow re-marriage
    Message 1 of 1 , Nov 17, 2011


      Concurring with Dr. Vivek Arya jee, Shri Vishal Agarwal jee has affirmed in his post of the 29th June, that Swami Dayanand jee has allowed widow re-marriage for the akshatyonis.


      But, there is a predicament, a dilemma, a riddle Sir. At several places we find that Poojya Swami jee has explicitly stated, that as per the Vedas a girl can be married only once and remarriage of a widow is forbidden and dis-allowed in the Vedaadi Shaastras.


      Here are a few quotes for your information and kind attention and that of Dr. Shri Vivek Arya jee.


      1.     Iti veda mantre stri-purushau prati-prashnena dvi-vachan-ochchaaranena ch…ekasyaa eka eva purushah patih kartum yogyosti. (Rig. Bhaa. Bhoo.)


      2.     Anenaapi ekasyaah striyaa eka eva patir-bhavatu, ekasya purushasya ekaiva stri ch. Arthaad aneka stri-bhih sah vivaah-nishedho narasya, tathaa anekaih purushaih ch ekasyaah striyaashch (vivaah-nishedhah), sarveshu veda mantreshu eka-vachanasy-aiva nirdeshaat. (ibid)


      3.     Ham likhh aaye hain ki dvijon men stri purush kaa ek hee baar vivaah honaa vedaadi shaastron men likhaa hai, dviteeya baar naheen. (Satyarth Prakash, Sam. 4)


      4.     PUNAR-VIVAAH MEN DOSH: Chauthaa:  Pativratya aur stri-vrat dharma nasht honaa ityaadi doshon ke arth dvijon men punar-vivaah vaa anek vivaah kabhee na honaa chaahiye. (ibid)


      He has further written: If at all she has to take another man, she can only do so by Niyogah only, not re-marriage. Here are his exact words:


      1.     Kumaarayoh stri-purushayor-eka-vaaram-eva vivaaha syaat, punar-eva niyogash-ch. (ibid)  


      Of course at some places, he has also written that remarriage of a widow is negated in the twice borns. It is all the more so because there is no Vidhaana, no method, no ceremony or arrangement given or found in the scriptures for carrying that out. But an exception is there in the case of Shoodra Varna, because of account of their being wanting in Vidyaa and high conduct.


      We again quote:


      1.     Naiva dvijeshu punar-vivaaho vidheeyate.  punar-vivaahastu khalu shoodra var­ne eva vidheeyate, tasya vidyaa-vyavahaara rahitvaat. (ibid p. 222)


      With such clear and definitive prohibitory affirmations, how can it be claimed by anyone that Swami jee had advocated/ or allowed widow re-marriage, as has been claimed by Maanya Shri Dr. Vivek Arya jee and confirmed and ratfied by Maanya Shri Vishal Agarwal jee?


      Would revered Swamijee have ever transgressed his own given teachings and recorded words? Would he ever have violated the dictates of the Vedas, and allowed what he had acknowledged was forbidden in them?


      Is it ever possible - even ever thinkable?     


      We think not.


      How can it be claimed then that he had allowed widow remarriage?


      If it was argued that it is allowed in the case of the Shoodras, for we find such expressions as ‘dvijon men’, and ‘khalu shoodra varna eva vidheeyate’, in the quotes above; we would respectfully submit that this too is not possible - nor likely or plausible - because, according to Satyarth Prakash and Arya Samaj Sanskaar Paddhati, Vivaah Sanskaara and the act of Garbhaa-Daana (the act of insemination) are simultaneous and joint, the latter being carried out immediately after the former. In point of fact, the very time of the Vivaaha Sanskaar is fixed as per and according to the pre-decided time of the act of Garbhaa-Daana.


      We substantiate:


      1.     jis din ritu-daan denaa yogya samjhen, usee din sanskaar vidhi pustakasth vidhi ke anusaar madhya raatri vaa dash baje ati prasannataa se sab ke saamne paani-grahan poorvak vivaah kee vidhi ko pooraa kar ke ekaant sevan kare. (S.P. p 103)


      2.     jab kanyaa rajasvalaa hokar… shuddh ho jaay, tab jis din garbhaadaan kee raatri nishchit kee ho, us raatri men vivaah karne ke liye pratham hee sab saamagree jorh rakhnee chaahiye… (S.V. p 168) 


      The act of Ritoo-Daan, or Garbhaa-Daan or act of insemination, is to ensue the ceremony of ‘marriage’. We quote from Sanskaara Vidhih to show that:


      ·        Pashchaat jis din ritu daan denaa yogya samjhen, usee din ‘sanskaar-vidhisth’ vivaah vidhi ke anusaar sab karm karke, Madhya raatri vaa dash baje ati prasannataa se sab ke saamne paani-garahan poorvak vivaah kee vidhi ko pooraa karke, ekaant sevan kare. (ibid)


      How this is to be done, this too has been detailed in the sentence that follows:


      ·        Purush jo veerya-sthaapan stri jo veerya aa-karshan kee vidhi hai, usee ke anusaar donon karen.


      How the groom is to release his Veerya or the seminal fluid and how the bride is to receive and suck it inside her, have then been spelled out there in terms too frank in and detail even disregarding our normal qualms and restraints.


      We quote:


      ·        Jab veerya kaa garbh-aashay men girne kaa samay aaye, us samay stri-purush donon sthir aur naasikaa ke saamne naasikaa, netra ke saamne netra, arthaat soodhaa sharer evam atyant prasann rahen, digen naheen. Purush apne shareer ko dheelaa chhorhe aur stree veerya praapti samay apaan vaayu ko oopar khench, veerya kaa oopar aakarshan karke, garbh-aashay men sthit kare. Peechhe donon shuddh jal se snaan karen (SP. p.103-4)


      In the foot-note the editor has made the following comments:


      ·        Yah baat rahasya kee hai isliye itne hee se samagra baaten samajh lenee chaahiyen. Vishesh likhnaa uchit naheen. (p.104)  


      So, wherefrom would find a widow who is Akshat-Yoni - how indeed would there be one - especially so in the ‘Aryas’ for invariably all shall have been ‘married’ and gone through the proceedures laid down in the Sanskaar Paddhati followed by Shri Dr. Vivek Arya jee and the Arya Samaj?


      But despite that the question will ever remain: Where has this been stated in the Vedas?


      Kind regards,


      Dr. Ranjeet Singh

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