Written by Sulaiman Razvi
Polyandry refers to the practice of a woman having more than one husband at the same time. Although Hindu scriptures generally prohibit this practice and regard it as sinful for a woman to take multiple husbands simultaneously, several texts nonetheless contain instances where polyandry occurs, either as exceptional circumstances or within mythological narratives. Hinduism permits polygamy for men but forbids polyandry for women.
Mahabharata 1.160.36 “There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first.” Tr. K.M. Ganguli
Mahabharata 14.80.12-18 “Oh, let Vijaya, let him that is called Gudakesa, let this hero with reddish eyes, come back O life. O blessed lady, polygamy is not fault with men. Women only incur fault by taking more than one husband.” Tr. K.M. Ganguli
In Hindu scriptures, a woman who has relations with multiple partners is regarded as a prostitute.
Brahma Vaivarta Purana, Krishna Janma Khanda, chapter 74, verse 62 “A woman who resorts to four gallants is called a prostitute. She is not entitled to cook in the interests of the gods or the manes.” Tr. Rajendra Nath Sen
Mahabharata 1.123.75-77 “…But Kunti addressed him, saying, ‘The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becometh a harlot. Therefore, O learned one, as thou art well-acquainted with the scripture on this subject, why dost thou, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?’” Tr. K.M. Ganguli
Mahabharata, Adi Parva, section 199 “”Vyasa continued, ‘Thus, O king, they who have been born as the Pandavas are none else than those Indras of old. And the celestial Sri herself who had been appointed as their wife is this Draupadi of extraordinary beauty.” Tr. K.M. Ganguli
Mahabharata Adi Parva 1, section 198 “Yudhishthira then spoke, saying, ‘My tongue never uttereth an untruth and my heart never inclineth to what is sinful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic’s daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism. O foremost of all that are acquainted with the rules of morality, it is said that obedience to superior is ever meritorious. Amongst all superiors, it is well-known that the mother is the foremost. Even she hath commanded us to enjoy Draupadi as we do anything obtained as alms. It is for this, O best of Brahmanas, that I regard the (proposed) act as virtuous.” Tr. K.M. Ganguli
Sons of King Pracinabarhi, known as the Pracetas married one girl who was the daughter of sage Kandu and Apsara Paramlocha.
Srimad Bhagavatam 4.30.15-16 “Text 15: Since all of you are very much obedient to My orders, I ask you to immediately marry that girl, who is so well qualified with beauty and good qualities. According to the order of your father, create progeny through her. You brothers are all of the same nature, being My devotees and obedient sons of your father. Similarly, that girl is also of the same type and is dedicated to all of you. Thus both the girl and you, the sons of Prācīnabarhiṣat, are on the same platform, being united on a common principle.” Tr. Swami Prabhupada
Vishnu Purana book 1, chapter 15 “Prescient of futurity, I have nourished with my rays this precious maiden, the daughter of the woods. She is called Márishá, and is assuredly the offspring of the trees. She shall be your bride, and the multiplier of the race of Dhruva. From a portion of your lustre and a portion of mine, oh mighty sages, the patriarch Daksha shall be born of her, who, endowed with a part of me, and composed of your vigour, shall be as resplendent as fire, and shall multiply the human race.” Tr. H.H. Wilson
The sage Galava’s daughter was given to several kings and a rishi in exchange for horses. This story appears in multiple sections of the Mahabharata; the following is a summarized version of those accounts.
Mahabharata Udyog Parva section 115 “She is my daughter. She is extremely beautiful and virtuous. She is desired by every male in three worlds. She can charm any Sur, Asur, Aryan or non-Aryan. I offer my daughter to you. You can sell her to any king and manage to have your gurudakhshina.” (Source)
Mahabharata Udyog Parva, Section 116 “So, Rishi Galav, without any qualms of conscience, accepts the king’s daughter and mortgages her to Ayodhya’s king Haryashaw and in return gets 200 horses. He takes 200 horses, leaving Madhavi to bear a son to the king.” (Source)
Mahabharata Udyog Parva, sections 117 and 118 “The Rishi Galav then searched another buyer for Madhavi and this time it is king Divodas who gives 200 horses in the bargain. (Udyog Parv, section117). Then he takes her to king Ushinao and manages to strike a better bargain. He receives now 400 horses. (Udyog Parv, section 118). (Source 117 and 118)
Instances of polyandry are found more frequently in the Vedas than in later Hindu texts. This may suggest that the early Aryans practiced forms of polyandry or maintained more flexible marital norms. However, many Vedic references to polyandry appear to be poetic or symbolic, for example, the relationship between the Maruts and Rodasi. Rodasi, often described as the “common wife” of the Maruts, is also interpreted symbolically as representing lightning.
Rig Veda refers to Sadharani a Common woman (partner or wife).
Rig Veda 1.167.4 “Far off the brilliant, never-weary Maruts cling to the young Maid as a joint possession…” Tr. Ralph Griffith
Another translation.
Rig Veda 1.167.4 “Supreme, spotlessly white, ever marching forward, the Maruts united themselves with Rodasi, as if she was their common wife; the dread gods are not refusing Rodasi (the wife of their father, but not necessarily their mother); the gods are accepting with delight Rodasl, the increaser, for making friends with her.” Tr. Basant Kumar Ganguly (Source)
The Sanskrit word used here is Sadharani referring to common woman, public woman or prostitute.
Sayana mentions this in his commentary.
“शुभ्राः शोभनालंकाराः “अयासः अभिगन्तारः “मरुतः “यव्या मिश्रणशीलया विद्युता “परा “मिमिक्षुः । प्रकर्षेण सिञ्चन्त्युदकसंस्त्यायम् । “साधारण्येव । यथा लोके साधारण्या स्त्रिया संगता युवानो रेतो मुञ्चन्ति तद्वत् । एवं कुर्वन्तः “घोराः अतिवृष्टिप्रदानेन भयंकरास्ते “रोदसी द्यावापृथिव्यौ “न “अप “नुदन्त । अपनोदनं वर्षणरूपं तिरस्कारं न कुर्वन्ति । द्यावापृथिवीवचनो रोदसीशब्दः सर्वत्राद्युदात्तः । अत्र तु व्यत्ययेनान्तोदात्तत्वमिति द्रष्टव्यम् । यद्वा । रोदसा शब्देन रोदनस्वभावो रुद्रः । तस्य स्त्री रोदसीति केचिदाहुः । अपरे तु मरुतां स्त्रियो रोदसीति नामधेयमित्याहुः । अयमेव पक्षो युक्त उत्तरत्रैवं व्यवहारात् । तत्पक्षे रोदसी रोदस्याम् ॥ ङीषन्तात् सप्तम्या ईंकारो लुक् वा । ‘ईदूतौ च सप्तम्यर्थे ‘ इति प्रगृह्यसंज्ञा । तस्यां प्रियं धनं मुञ्चन्ति। किंतु “देवाः मोदयितारो मादयितारो बा मरुतः “सख्याय “वृधं वृद्धिं “जुषन्त सेवन्ते । द्यावापृथिवीपक्षे सख्याय जगतां सखिभावाय तयोर्वृद्धिं कुर्वन्तीत्यर्थः ॥
“The word Śubhrāḥ means ‘those adorned with beautiful ornaments.’ Ayāsaḥ means ‘those who are advancing’—these are the Marutaḥ (the Maruts, or storm gods). With the Yavyā (mixing) lightning, they Parā mimikṣuḥ, meaning they profusely sprinkle out a collection of water.
This is just like a common woman (Sādhāraṇyeva). Just as in the world, young men who have united with a common woman release semen, so it is like that.
While doing this, they are Ghorāḥ (fierce), meaning they are terrifying by bestowing excessive rain. They Na apa nudanta (do not push away / reject) Rodasī (Heaven and Earth). This means they do not show contempt, in the form of rejection, by withholding the rain.
The word Rodasī, which means ‘Heaven and Earth,’ is accented on the first syllable everywhere else. Here, however, it must be noted that by exception, the accent is on the last syllable.
Alternatively, some say the word Rodasā refers to Rudra, whose nature is to roar (or weep), and that his wife is Rodasī. Others, however, say that Rodasī is the name of the wife (or female counterpart) of the Maruts. This latter interpretation is the correct one, as it is used this way in later passages.
In that interpretation, [the verse implies] ‘in Rodasī‘ (Rodasyām). [There follows a grammatical note: the ī of the locative (7th) case is elided, and by the rule ‘īdūtau ca saptamyarthe,’ it becomes a pragṛhya (non-sandhi) form]. In her, they release their beloved wealth (treasure/semen).
But the Devāḥ (gods), the Maruts, who are gladdeners or intoxicators, Juṣanta (they serve/attend to) Vṛdham (growth) Sakhyāya (for the sake of friendship).
In the interpretation [of Rodasī] as Heaven and Earth, the meaning is: for the sake of friendship with the worlds, they cause the growth of both.”
Ashwin Brothers are husbands of Saraswati
Yajur Veda 19.94 “Sarasvati, as Consort of the Asvins, bears in her womb the nobly-fashioned Infant…” Tr. Ralph T.H. Griffith
Indra is husband of Saraswati
Rig Veda 6.49.7 So may Sarasvatī, the Hero’s Consort, brisk with rare life, the lightning’s Child, inspire us, And, with the Dames accordant, give the singer a refuge unassailable and flawless.
Rig Veda 5.42.12 May the House-friends, the cunning-handed Artists, may the Steer’s Wives, the streams carved out by Vibhvan, And may the fair Ones honour and befriend us, Sarasvatī, Brhaddiva, and Rākā.
Vishnu is the husband of Saraswati
Brahma Vaivarta Purana, Prakriti Khanda 6.13-21 “…Laksmi, Saraswati and Ganga are the three wives of Hari…” Tr. Rajendra Nath Sen
Brahma is the husband of Saraswati
Skanda Purana III.ii.41.98 “On hearing these words of Gayatri and Sarasvati…the beloved wives of Brahma.” Tr. G.V. Tagare
Ashwin brothers
Rig Veda 4.43.6 “…Observed of all was that your rapid going, whereby ye were the Lords of Sūrya’s Daughter.” Tr. Ralph T.H. Griffith
Rig Veda 1.119.5 “Aśvins, the car which you had yoked for glorious show your own two voices urged directed to its goal. Then she who came for friendship, Maid of noble birth, elected you as Husbands, you to be her Lords.” Tr. Ralph T.H. Griffith
Rig Veda 1.116.17 “The Daughter of the Sun your car ascended, first reaching as it were the goal with coursers. All Deities within their hearts assented, and ye, Nāsatyas, are close linked with glory.” Tr. Ralph Griffih
Pushan
Rig Veda 6.58.4 “Near kinsman of the heaven and earth is Pūṣan, liberal, Lord of food, of wondrous lustre, Whom strong and vigorous and swiftly moving, subdued by love, the Deities gave to Sūrya.” Tr. Ralph T.H. Griffith
In Rig Veda 6.55.4-5 Surya is both sister and mother of Pushan who also had illicit relationship with her.
Soma
Rig Veda 10.85.7-10 “…Her treasury was earth and heaven ẉhen Sūrya went unto her Lord…Soma was he who wooed the maid: the groomsmen were both Aśvins, when The Sun-God Savitar bestowed his willing Sūrya on her Lord…Bright were both Steers that drew it when Sūrya approached her husband’s, home.” Tr. Ralph T.H. Griffith
Vishnu
Yajur Veda 29.60 “…a mess of boiled rice is to be made for Prajâpati; the same for Vishnu’s Consort Aditi…” Tr. Ralph T.H. Griffith
Kashyapa
Rig Veda 3.48.2 clearly indicates that Aditi and Kashyapa were married to each other. In later texts it is much more clear but this article deals only with the Vedas.
