female foeticide Archives - VedKaBhed.Com https://vedkabhed.com/index.php/tag/female-foeticide/ Truth About Hinduism Mon, 03 Aug 2020 15:24:55 +0000 en-US hourly 1 https://wordpress.org/?v=6.1.1 Women in Hinduism: Conflict between Swami Dayanand and Internet Aryas https://vedkabhed.com/index.php/2014/01/01/women-in-hinduism-conflict-between-swami-dayanand-and-internet-aryas/ Wed, 01 Jan 2014 18:13:14 +0000 http://vedkabhed.com/index.php/2014/01/01/women-in-hinduism-conflict-between-swami-dayanand-and-internet-aryas/ Written by Neer Mohammed   This series of articles on women in Hinduism will be in four parts . Part 1- Women in Hinduism: Conflict between Swami Dayanand Ji & Agniveer. Part 2- Women in Hinduism: Lies of Agniveer. Part 3- Women in Hinduism: Lies of Agniveer. Part 4- Women in Hinduism: Let us see […]

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Written by Neer Mohammed

 
This series of articles on women in Hinduism will be in four parts .



Part 1- Women in Hinduism: Conflict between Swami Dayanand Ji & Agniveer.

Part 2- Women in Hinduism: Lies of Agniveer.

Part 3- Women in Hinduism: Lies of Agniveer.

Part 4- Women in Hinduism: Let us see whether Agniveer will quit Vedic Dharm or not?


In his present article on women, Agniveer makes so many bogus claims. In this series of articles we are going to analyze them one by one.

In his recent article on women in Hinduism he makes these claims on Niyog.

1. Niyog Pratha was a social custom to beget a child that was prevalent in all societies and more so in Biblical and Quranic society.

2. Bible, Quran and Hadiths are full of such references.

3. But Vedas have no mention of Niyog. People have interpreted vedic verses to create social custom of Niyog to prevent prostitution in emergency situations. But neither is it a Vedic order nor a compulsory practice in Aryan society.

4. On contrary, many a prophets of Christianity and Islam got children from slave-girls but never made them their wives! Prophet Abraham is supposed to have even attempted to abandon his slave-girl to death after having child from her. Prophet Muhammad is supposed to have the only son from his slave Maria. God only knows the veracity of these stories and support for sex-slavery in Bible and Quran.

5. But as far as Vedas are concerned, any relation apart from one single wife/husband is clearly considered to be cause of miseries.”

6. As for Mahabharat, well thats a historical text full of interpolations and written in an era when the Vedic values were already dwindling. However evidence in matter of Dharma can come only from Vedas. So kindly cite Vedic references.

7. Niyog is optional not compulsory and in emergency situation only.

Before analyzing these claims about Niyog in detail, let us see what Swami Dayanand had to say about Niyog.

ALL THE POINTS TAKEN HERE ARE FROM SATYARTHA PRAKASH TRANSLATED  BY Shri Dr. Chrianjiva Gharadwaya.

PAGE 129

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 .

2. The following are the principal evils of remarriage:-

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.

PAGE 130

 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 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.

PAGE 131

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 (memberof 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, 48.

PAGE 133

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 aVaishaya; 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

 PAGE 134

Q. ~ are there any Vedic and Shaastric authorities in favor of Niyoga, as there are in support of the marriage institution?

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.

 PAGE 135

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 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.

 PAGE 135

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.

PAGE 137

 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.

 “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.

Similarly when a woman on account of some chronic disease is rendered incapable of bearing children, let her address the following words to her husband. “My lord! Do not expect me to bear any children. Do thou, therefore, contract Niyoga with a widow.[THESE WORDS ARE NOT PART OF MANTRA THEY HVE BEEN ADDED BY SWAMI JI-WRITER]

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.

PAGE 138

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.[THESE ARE NOT PART OF VEDIC LAWS-i.e manu smriti]

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?

 PAGE 140

 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.

PAGE 142

Niyoga is clearly allowed by the Veda.

Above we read some laws related to niyog and remarriage which iare laid by Swami Dayanand Saraswati which he backs up through Vedas, Manusmriti and other scriptures. He even gives historical refrences from Mahabharata [it is to be noted agniveer reject these refrences,now its upto reader to decide who is write and who is wrong] and gives various qualities of Niyoga.

In his belief the alleged reformer has claimed re-marriage as faulty and Niyog as justified and appropriate .

Swami Dayanand pointed back on remarriage issue as goofy, nonsense and childish . Further more as the great writer has mentioned that if a man or a woman remarries their faith/religion will be lost/destroyed but due to Niyog their basic faith will be pure and safe. Isn’t this nonsensical?

What kind of patidharam is this in which if a woman remarries will loose or destroy his faith and if she maintains 11 other sexual relationships she will be safe and clean?

If a wife is alive and due to certain reasons the husband is  incapable to reproduce, this doesn’t mean that he lacks sexual desire. If a man has sexual desire but is incapable of producing offspring and his wife approaches another men for niyog, then where and how will the husband fulfill his sexual desire?

Given a thought, everwhere he mentions about begetting a male child only after niyog, but according to the science there is 50% possibility can  be a birth of a girl child. [This is another proof of wishing a male child  in Vedas which we will see later on,and it may also be noted that swami ji permits  Noyog for begetting a male child even if a daughter is present.] In such circumstances where a girl child is born, the rules and conditions governing Niyog have not been mentioned

Swami ji said that  “Married people are required to serve and help each other, while those that contract Niyoga have to abandon all relations after the stipulated period. The relation of marriage is life-long, while the contract of Niyoga ceases to be operative after the desired object has been attained. 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.then for two or three years women have to take care of child.”

Now mark, isn’t it like lower animal activity in which after having sex only the female has to take care of the children?

As Swami has mentioned, if a woman goes on producing girl babies, still MAN can have a male child by doing niyog. Here the point to be noted is, if a woman keeps giving birth to a girl, then its not the woman but the man who is to be blamed. This is a scientific fact that the determination of gender is done by a male and not by female.

As written, if spoken bluntly, Niyog can be done if a wife is pregnant and husband seeks a sexual relationship and if a husband is ill for long time and the wife wants to have sexual relationship. In such cases they can look for proper partners and go for Niyog.

Aren’t the law, virtue and values not being locked up here? Is the not the meaning of Niyog FREE SEX? Can you imagine any society which is of more low standard than this?

One more thing to note is what Swami Dayanand states, “that even If a man be not able to control his passions while his wife  is pregnant he wants to have sexual relationship in such case he  can look for proper partners & go for Niyog.” Now if the necessity of Niyog was only to bear children (which it is not), why go for free sex during the wife’s pregnancy?

Swami Dayanand in order to confirm the truthfulness, authenticity and practicality gave two examples from the period of Mahabharata. It is written that Vyas had Niyog with wives of those  persons with unique semen and derived offsprings. By Niyog process, Ambika derived Dhritrashtrya, Ambalika derived Pandu and a servant derived Vidur. Another example is of the wives of King Pandu’s women Kunti and Madri. Due to the reason of incapability in production of Pandu both his wives derived offspring by Niyog.

[it is quite contrary to the view held by Agniveer that the refrence from Mahabharata is interpolation]

As said in Mahabharat, what to say about Niyog, child even with a non-married woman  was considered good and venerable. The two wise & great men Ved viyas and Bheeshm 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 Niyog?

To give it a thought, under what rules Ved Vyas ji did Niyog and why did he do Niyog with three women at the same time?

Fifthly, why did Kunti give birth to 4 children by Niyog 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 niyog 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 Niyog and derived offspring?

Swami ji has prohibited polygamy, where as its said that in that  in Mahabharata civilization “bahuvivah” was allowed. The society where swamiji has made niyog evident, should that only be considered as high and template?

In Sathyarth Prakash (doubt removal edition) Pandit Jwalaprasad Sharma produce few more examples in support of Niyoga. He says that in ancient period women used to derive off-springs by accepting the semen of Rishi-Munim, wise, great men by Niyog. All the evidences shown by Pandit ji are from Mahabharat period only. Was Mahabharat the only old (vaidik) period? Was Niyog the only need of Rishis?

Its ironical that with the (vaidik) incantation Swami ji demonstrated niyog tradition  with same incantation (mantra) various wise men and lecturers have demonstrated widow remarriage .

Pandit Omprakash has pointed, for widow remarriage, in his book “vaidik sahitya aur sanskriti ka swaroop” he has written that in vedic society there was  permission of widow remarriage.  In the mantra  ( rig ved 10-18-8)  he has given his summary as follows –

“Hey woman! Leaving this dead husband again make arrival into the living military. accept the future husband,  who wishes to marry you”

It’s a whacking, shameful topic where a wise man and a society reformer should support remarriage and widow remarriage, but here the supposed reformers defend niyog practice and showed it useful for the future. Isn’t it’s a sign of a wiseman’s sleazy psychology? In the movies of today that show various stars, even in them we don’t get to see subject movies on these practices and favor. Leaving swami dayanand , all other wise men and reformers belonging to navjagrun ,favored remarriage.

LET US NOW SUMMARIZE THE VIEW OF AGNIVEER AND SWAMI JI. READERS WILL SEE THAT AGNIVEER  IS TRYING TO HIDE THE TRUTH AND IS GOING AGAINST SWAMI JI AND ALSO SATYARTHA PRAKASH [APTLY MITHYA PRAKSH OR BIBLE OF HATE].

AGNIVEER

SWAMI DAYANAND JI

Vedas have no mention of Niyog Niyog is clearly allowed by the Vedas
Neither is it a Vedic order nor a compulsory practice in Aryan society. How can it be so as Rigved 10-85-48, 10-40-2, Atharvaved 14-2-18, etc mention Niyog.
As for Mahabharat, well thats a historical text full of interpolations and written in an era when the Vedic values were already dwindling.

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.

However evidence in matter of Dharma can come only from Vedas. So kindly cite Vedic references. “…….take unto thyself the eleventh husband by Niyoga.” RIG VEDA 10: 85, 45.
“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.

LET US SEE FEW MORE CLAIMS OF AGNIVEER

CLAIM 1: People have interpreted vedic verses to create social custom of Niyog to prevent prostitution in emergency situations.

It is to be noted that only Swami Dayanand and Arya Samaj  who accept Niyog had interpreted Vedic verses in support of Niyog. I had provided a reference of Pandit Omkar who saw those texts as supporting widow remarriage.  Also Mr. Agniveer in his usual hateful style tries to attack the Muslims by saying, “The meaning of this mantra (Rig 10-18-8) provided has been slightly distorted and misinterpreted to suit one’s mindset of hatred.”

Thus Agniveer is calling Swami Dayanand’s view as a mindset of hatred and suting his agenda. Cheers!

CLAIM 2: Niyog Pratha was a social custom to beget a child that was prevalent in all societies and more so in Biblical and Quranic society.. Bible, Quran and Hadiths are full of such references. Prophet Muhammad is supposed to have the only son from his slave Maria.

Having seens the laws of Niyog it is the height of shamelessness of agniveer to look for Niyog in  Islamic and Christian scriptures.

Mother Mariah, was the WIFE of Prophet Muhammad as clearly mentioned in Hadith accounts. Agniveer as usual takes his readers for a ride by not providing any references.

CLAIM 3: Niyog is optional not compulsory and in emergency situation only.

How ironical it is that pregnancy of wife becomes an emergency situation (as claimed by Swamiji)  and and Niyog is only gain a son even if a daughter is present? How pitiful?

In conclusion, I want to assert that Niyog is a curse and bad practice, it cannot be suitable for any period. The state of a women in India was extremely pitiable. It  feels like certain rishis, munis and  other men made  certain rules and regulations, where in woman was treated like a breakfast plate and and thing of lust only. Niyog  tradition made a woman no less than a prostitute. Like you have already read above, a widow can have niyog with 10 men. The two words widow and prostitute if taken with the same meaning, it won’t be unfair. A movie called “water” released in 2000 which was picturized on the bad condition of  widow women which was controversial and was banned. The movie was based on historical facts where widows were shown as prostitutes. Since widowed women are considered as inauspicious, they go to pilgrimage places like Kaashi, Vrindavan etc and sing religious chants and beg to earn a living. Even in these days there are nearly 16000 widows living in Kaashi.

Let us respect women, work for their empowerment and allow remarriage instead of this cursed practice of Niyog.

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Female Foeticide- The Bitter Truth https://vedkabhed.com/index.php/2014/01/01/female-foeticide-the-bitter-truth/ Wed, 01 Jan 2014 11:23:11 +0000 http://vedkabhed.com/index.php/2014/01/01/female-foeticide-the-bitter-truth/ By Neer Mohammed   Female foeticide is undoubtedly one of the most inhuman practices that plagues our society today. A lot has been said and written on this sensitive topic. The recent discussion on Aamir Khan’s show Satyamev Jayate has once again brought the issue to public attention. In the discussions that followed the verse […]

The post Female Foeticide- The Bitter Truth appeared first on VedKaBhed.Com.

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By Neer Mohammed

 

Female foeticide is undoubtedly one of the most inhuman practices that plagues our society today. A lot has been said and written on this sensitive topic. The recent discussion on Aamir Khan’s show Satyamev Jayate has once again brought the issue to public attention.

In the discussions that followed the verse यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवता  (Devatas reside where women are worshipped) was used repeatedly. This painted a misleading picture of the ancient indian society suggesting that misogyny sprung up from nowhere. A closer examination reveals, however, that this verse from Manu Smriti has been divorced from its context and the word पूजन” or “पुजा” has been interpreted rather arbitrarily to suit a particular view. We reserve the discussion of this verse for future articles.

Earlier there were 40 accepted Vedic sanskar (sacraments), now however only 16 of these are conducted. The first of these 16 sanskar is that of “Garbahabhan” (conception), the second being “Punsavan”. Before coming to the main subject of the article, I would like to place before the reader a few facts about these sanskar (sacraments).

Varna System or Death System?

What follows is a brief analysis of these sanskar (sacraments) and the caste system. In Hinduism the evil of caste gets associated with the person from his birth itself. On the face of it Swami Dayanand and Arya Samaj seem to reject the birth based caste system and accept a social system based on merit but do they practice what they preach? To investigate this let us consider the following three verses from Manu Smriti. The first two of these occur as they are in Swami Dayanand’s Sanskar Vidhi published by Arya Sahitya Prachar Trust (Arya Samaj)

(A)”Garbhan and other Sanskar (sacrament) of dwija should be performed with holy rites prescribed by the Veda. Because these sanctify the body and purify in this life and after death” ( Manu Smriti 2-26)

(B)”By womb related sacraments (Garbhadan, Punswan, Simantyan), Jatkarma, Chudakarma and Upanyan sanskar (sacraments) the defects related to the womb and the semen of the Dwijas is removed” (Manu Smriti 2-27).

(C)“Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sudra’s (express something) contemptible.

(The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting service.” [Manu Smriti 2/31-32]

The third verse is not from the above mentioned book however the idea is mentioned in the book in following manner

“The male child born should be named thus – if the child is Brāhman – name him ‘Devsharmā’, if he is Kshatriya- name him ‘Devvarmā’, if he is Vaishya – name him ‘Devgūpta’,if he is a Shūdra name him ‘Devdās’.

Here it has been advised to name a child in the naming ceremony (10 days after birth) according to the above mentioned rules.

Whether such practices can remedy deficiencies of semen or womb is irrelevant but a number of questions arise after reading the above, why is this practice limited only to the Dwijas (Brahman, Kshatriya and Vaishya)? What is the basis of this distinction drawn between the Dwijas (referred to as ‘twice-born’ henceforth) on one hand and the Shudras on another? Certainly there is no difference in merit of 10 days old twice-born and Shudra, then why is a child born in Shudra family believed to be a ‘Shudra’ and has ‘das’ appended to his name? These people who keep insisting that Varna system is not based on birth but on merit have no answers to these questions.

Punsavan Sanskar (Sacrament)

What exactly is this Punsavan Sanskar (sacrament)? Pandit Shripad Damodar Satvelkar while explaining the ‘Punsavan’ sukta from Atharvaved, in his commentary of Atharvaved writes,

“The birth of son is called ‘Punsavan’ and birth of girl is called ‘Straishuya’”

Shri Damodar has named the section where he explains this sukta as “Certain birth of son” this in itself explains the term ‘Punsavan’. Swami Dayanand’s associate who later became the leader of Sanatan Dharma, Pandit Bhimsen Sharma while explaining the ‘Punsavan’ writes,

उत्पत्स्यमानगर्भस्य बेजिकगार्भिकदोषपरिहारार्न्थ पुंरूपत्वसंपत्तये पुंसवनम्

(षोडशसंस्कारविधी, तृतीय संस्करण,1926, पृ. 72-73)

“Punsavan Sanskar (sacrament) is conducted to remove the semen and womb related deficiencies of the unborn child and to make it male”

In other words the sanskar (sacrament) is conducted so that a male child is born and if the unborn child is female then it should be transformed to a male child. This is the ancient Vedic way of getting rid of female foetuses. Even if we leave aside the question of effectiveness of such a procedure, the mentality operating behind such practices can be easily seen. If the female foetus itself is converted to male foetus then there is no question of birth of girls. This indicates that why even today people do not wish a girl child to be born to them.

While today, scientific methods are used to detect the sex of the foetus and to kill it if it is a girl, in Vedic times the foetus itself was transformed (at least people wished to do so) to a male foetus. The underlying mentality is same, only the methods have changed.

Swami Dayanand presents five proofs related to Punsavan Sanskar, without mentioning their meaning. However, the meanings given by other Arya Samaji Scholars make the picture clearer. Below is the meaning given by Ramgopal Vidyalankar in his book titled Sanskar-Prakash Arthart Mahrshi Dayanand Sarsvati Parnit Sanskarvidhi on pages 43-44

पुमानग्निः पुमानिन्द्र: पुमान्देवो ब्रहस्पतिपुमांसं पुत्रं विन्दस्व तं पुमाननु जायतां स्वाहा [मंत्रब्राह्मण 1/4/9]

“Agni, Indra, and learned scholar of diverse disciplines – give you strength. May you get a strong son and let even his descendent be strong.” [Mantra Brahman 1/4/9]

शमीमश्वत्थ आरूढ़स्तत्र पुंसवानं कृतम् तद्वै पुत्रस्य वेद्नं तत्स्त्रीष्वाभरामसि [अथर्ववेद 6/11/1]

“’Punsavan is done after a man as virile as a horse conceives a woman calm by nature as it is the best solution to get a son. The sanskar (sacrament) is conducted on women.” [Atharvaved 6/11/1]

Let me also mention the interpretation of Pandit Shripad Damodar Satvelekar

“(अश्वत्थ: ) Peepal tree (शमी आरूढ़:) where it grows on Shami tree (तत्र पुंसवनं कृतं ) Punsavan is done there. (पुत्रस्य वेदनं) This ensures birth of a son (तत् स्त्रीषु भरामसि) we give this to women ”

Shri Damodar explains the procedure of this sanskar (sacrament) in his exegesis of this verse

“1. The Peepal tree that grows on the Shami tree makes the foetus in the womb take male form. That is if a woman takes the medicine prepared out of this then she will definitely give birth to a son. 2. Such a Peepal tree ensures the birth of a son. 3. The consumption of it ensures the birth of a son. 4. Women should be given the medicine prepared from such a Peepal tree to ensure the birth of a son.”

Shri Damodar continues

“The peepal tree growing on a Shami tree should be powdered and should be consumed with honey or milk etc. This makes the woman’s womb capable of producing a son. This medicine should be given to a woman who gives birth only to girls. This changes their womb and may generate strength to produce a male child.”

Now let us take a look at the second verse of ‘Punsavan’

Ramgopal Vidyalankar writes

पुंसी वै रेतो भवति तत् स्त्रियामनुषिच्यते तद् वै पुत्रस्य वेदनं तत्प्रजापतिरब्रवित् [अथर्ववेद 6/11/2]

“God Prajapati has said that semen definitely is in man, this is nurtured in the woman and thus a son produced.”

Shri Damodar explains this as

(पुंसी वे रेतः भवति)Semen definitely is in the man (तत् स्त्रियो अनु षिच्यते) it is nurtured in the women ( तद् वै पुत्रस्य वेदनं)it is a means to get a son,( तत् प्रजापतिः अब्रवित् ) this is said by Prajapati .

Let us turn to the 3rd verse.

Ramgopal Vidyalankar –

प्रजापतिरनुमतिः सिनीवाल्यचीक्लृपत्  स्त्रैषूमन्यत्र दधत्पुमांसमु दधदिह [अथर्ववेद 6/11/3]

“Prajapati, Anumati and Siniwali (Sanvatsar, Pournima and Amavasya) complete the foetus. The rules concerning the birth of female are mentioned elsewhere, the rules related to male are described here.”

Shri Damodar writes –

“(प्रजापतिः अनुमतिः) Father should be determined to get a son (सिनीवाली अचीक्लृपत्) and the mother should be capable (of bearing a son) only if this happens (पुमांसं इह दधत्) a male foetus is formed (अन्यत्र स्त्रैषूयं दधत्) otherwise a female foetus is formed..”

Whatever has been said about this third verse of ‘Punsavan’ sukta of Atharvaved is quite clear except the second part which can have three meanings

The first and second are given these scholars

  1. The rules concerning the birth of female are mentioned elsewhere the rules related to men are described here.

This interpretation could have been accepted if the rules concerning the birth of females had been mentioned in the Vedas elsewhere but we have to say with great disappointment that perhaps this is not true. For this reason this interpretation is unacceptable. However, even with this interpretation the importance given to the birth of a son can be clearly seen.

  1. Male foetus is formed (in the conditions mentioned above) otherwise a female foetus is formed.

This interpretation given by Shri Damodar is accepted but the implications of such an interpretation are noteworthy. If this interpretation is true then definitely birth of a son would be wished for since ‘Punsavan’ is performed by everyone.

  1. Third interpretation would be – Let girl/female foetus be placed in some other womb and male fetus be placed in this womb. Even this meaning exposes the underlying mentality which wishes for a male child and rejects a female child.

So, these are the verses used to prevent a female child from taking birth and ensuring the birth a male child. It would not be wrong to call this the ancient and Vedic version of female foeticide. The Hindu scriptures enjoining ‘Punsavan’ fail to even mention the sanskar (sacrament) named “Straisuy

As far as Vedas are concerned women are not allowed to give birth to a female child, there however, is the command to give birth to 10 sons. A verse from Rigveda reads

इमां तवमिन्द्र मीढ्वः सुपुत्रां सुभगां कर्णु दशास्यां पुत्राना धेहि पतिमेकादशं कर्धि || -ऋग्वेद 10/85/45

Swami Dayanand writes the meaning of this verse as follows

O majestic man capable of nurturing semen! Give a married woman or widow the best son and grant her good fortune. Produce 10 sons for a married woman and consider the 11th to be a woman.

This makes it clear that the birth of a girl is neither desired nor considered good since ancient times. However such verses can neither change the way sex is determined nor can they prevent the birth of a girl child. As such a girl once born has to be accepted. But nothing changes after this

In the ‘Harish-Narad dialogue’ in Aitreya Brahman which is an explanation of the Rigved, Narad says:

 कृपणं दुहिता

“Daughter leads to suffering and is a cause of misery”

While explaining this, scholar Sayancharya quotes an ancient verse

संभवे स्वजनदुः खकारिका संप्रदानसमयेर्थदारिका योवनेपि बहुदोषकारिका दारिका ह्रदयदारिका पितुः

“When a girl is born, she makes relatives unhappy; when she gets married she takes away wealth. She commits a lot of mistakes in her youth that is why it is said that she cleaves her father’s heart”

Yaska Acharya writes with respect to ‘daughter’ in his Nirukt

“Daughter is called Duhita because she is Durhita (one who does bad) and Durehita (it is better if she stays far away). She is Dogdha (one who sucks parent’s wealth)” – (Nirukt Adhayay 3, Khand 4)

In the next Adhyay of the same book, while explaining the word  ‘Kanya’ Acharya Yaska writes,

 क्वेयं नेत्व्य

(Nirukt Adhyay 4 Khand 15)

“Kanya is so called because as soon as she takes birth parents start worrying about her marriage”

These examples show the negative view associated with the birth of girl in Hindu culture and Hindu religious scriptures. It is this mentality which is criticized in the Qur’an in the following words –

And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide. (Qur’an 16/58-59)

Allah, the Exalted puts an end to the discrimination between a boy and a girl in the Qur’an

To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males. (Qur’an 42/49)

A point worth noting is that in this verse daughters are mentioned before sons. Commenting on this verse Sayyidina Wathilah ibn Aska said, fortunate is the woman who has a daughter as her first child.

Prophet Muhammad (peace and blessings of Allah be upon him) said,

If anyone has a female child, and does not bury her alive, or slight her, or prefer his sons to her, Allah will bring him into Paradise. [Narrated by Abdullah ibn Abbas; Abu Dawud, Kitaab al-Adab, Hadith 5127)

To conclude, I would like to say that to put an end to the evil practice of female foeticide and the negative view associated with a girl child, the mentality operating behind these needs to be destroyed. How do we do that? Well,

किं ग्राहृयमग्राहृयमिति कवयो नात्र मोहिताः, अज्ञस्तु मूढ़मतित्वात्सतृणमभ्यवहारी ।।

Deciding between the acceptable and unacceptable is not difficult. A wise person embraces the acceptable and rejects the unacceptable but a foolish person due to his foolishness believes a cow and donkey to be the same.

 

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