Written by Sulaiman Razvi<\/p>\n
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.<\/span> Hinduism permits polygamy for men but forbids polyandry for women.<\/span><\/p>\n Mahabharata 1.160.36 \u201cThere 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.\u201d Tr. K.M. Ganguli<\/span><\/p>\n Mahabharata 14.80.12-18 \u201cOh, let Vijaya, let him that is called Gudakesa, let this hero with reddish eyes, come back <\/span>O<\/span> life. O blessed lady, polygamy is not fault with men. Women only incur fault by taking more than one husband.\u201d Tr. K.M. Ganguli<\/span><\/p>\n .<\/span><\/span><\/p>\n In Hindu scriptures, a woman who has relations with multiple partners is regarded as a prostitute.<\/span><\/p>\n Brahma <\/span>Vaivarta<\/span> 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<\/span><\/p>\n Mahabharata 1.123.75-77 \u201c\u2026But Kunti addressed him, saying, \u2018The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a <\/span>Swairini<\/span> (<\/span>heanton<\/span>), 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?’\u201d Tr. K.M. Ganguli<\/span><\/p>\n .<\/span><\/span><\/p>\n .<\/span><\/span><\/p>\n Mahabharata, Adi Parva, section 199 \u201c”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.\u201d Tr. K.M. Ganguli<\/span><\/p>\n <\/p>\n .<\/span><\/span><\/p>\n Mahabharata Adi Parva 1, section 198 “Yudhishthira then spoke, saying, ‘My tongue never <\/span>uttereth<\/span> an untruth and my heart never <\/span>inclineth<\/span> to what is sinful. When my heart <\/span>approveth<\/span> of it, it can never be sinful. I have heard in the Purana that a lady of name <\/span>Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis<\/span>. So <\/span>also<\/span> 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.\u201d Tr. K.M. Ganguli<\/span><\/p>\n <\/p>\n .<\/span><\/span><\/p>\n .<\/span><\/span><\/p>\n Sons of King <\/span>Pracinabarhi<\/span>, known as the <\/span>Pracetas<\/span> married one girl who was the daughter of sage Kandu and Apsara <\/span>Paramlocha<\/span>.<\/span><\/p>\n .<\/span><\/span><\/p>\n Srimad<\/span> Bhagavatam 4.30.15-16 \u201cText 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. <\/span>Thus<\/span> both the girl and you, the sons of <\/span>Pr\u0101c\u012bnabarhi\u1e63at<\/span>, are on the same platform, being united on a common principle.\u201d Tr. Swami <\/span>Prabhupada<\/span><\/p>\n .<\/span><\/span><\/p>\n Vishnu Purana book 1, chapter 15 \u201cPrescient of futurity, I have nourished with my rays this precious maiden, the daughter of the woods. She is called <\/span>M\u00e1rish\u00e1<\/span>, 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.\u201d Tr. H.H. Wilson<\/span><\/p>\n <\/p>\n .<\/span><\/span><\/p>\n The sage Galava\u2019s 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.<\/p>\n Mahabharata Udyog Parva section 115 \u201cShe 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.\u201d (Source<\/a>)<\/p>\n Mahabharata Udyog Parva, Section 116 \u201cSo, Rishi Galav, without any qualms of conscience, accepts the king\u2019s daughter and mortgages her to Ayodhya\u2019s king Haryashaw and in return gets 200 horses. He takes 200 horses, leaving Madhavi to bear a son to the king.\u201d (Source<\/a>)<\/p>\n Mahabharata Udyog Parva, sections 117 and 118 \u201cThe 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<\/a> and 118<\/a>)<\/p>\n .<\/span><\/span><\/p>\n .<\/span><\/span><\/p>\n 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<\/span>, <\/span>for example, the relationship between the <\/span>Maruts<\/span> and Rodasi. Rodasi, often described as the “common wife” of the <\/span>Maruts<\/span>, is also interpreted symbolically as representing lightning.<\/span><\/p>\n <\/p>\n <\/p>\n .<\/span><\/span><\/p>\n
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