01.188
Pancharatra: Doubt regarding a woman marrying many.
वैशम्पायन उवाच॥
Vaiśampāyana said.
ततस्ते पाण्डवाः सर्वे पाञ्चाल्यश्च महायशाः। प्रत्युत्थाय महात्मानं कृष्णं दृष्ट्वाभ्यपूजयन् ॥१-१८८-१॥
Then all the Pāṇḍavas and the illustrious son of Pāñcāla, upon seeing the noble-hearted Kṛṣṇa, rose to greet and honor him.
प्रतिनन्द्य स तान्सर्वान्पृष्ट्वा कुशलमन्ततः। आसने काञ्चने शुभ्रे निषसाद महामनाः ॥१-१८८-२॥
He greeted all of them, inquired about their well-being, and finally, the great-minded one sat down on the bright golden seat.
अनुज्ञातास्तु ते सर्वे कृष्णेनामिततेजसा। आसनेषु महार्हेषु निषेदुर्द्विपदां वराः ॥१-१८८-३॥
But all of them, having been permitted by Kṛṣṇa of immeasurable brilliance, the best among men sat down on the most excellent seats.
ततो मुहूर्तान्मधुरां वाणीमुच्चार्य पार्षतः। पप्रच्छ तं महात्मानं द्रौपद्यर्थे विशां पतिः ॥१-१८८-४॥
Then, after a moment, Pārṣata, having spoken sweet words, asked that great-souled lord of men about Draupadī.
कथमेका बहूनां स्यान्न च स्याद्धर्मसङ्करः। एतन्नो भगवान्सर्वं प्रब्रवीतु यथातथम् ॥१-१८८-५॥
How can one woman belong to many, and how can there not be a mixture of dharmas? O Lord, please explain all this to us exactly as it is.
व्यास उवाच॥
Vyāsa said.
अस्मिन्धर्मे विप्रलम्भे लोकवेदविरोधके। यस्य यस्य मतं यद्यच्छ्रोतुमिच्छामि तस्य तत् ॥१-१८८-६॥
In this matter of dharma, which involves deception and is opposed to both worldly and Vedic norms, I wish to hear whatever opinion each person holds.
द्रुपद उवाच॥
Drupada said.
अधर्मोऽयं मम मतो विरुद्धो लोकवेदयोः। न ह्येका विद्यते पत्नी बहूनां द्विजसत्तम ॥१-१८८-७॥
This is unrighteous, in my view, and contrary to both worldly custom and the Veda. Indeed, O best of twice-born, one wife does not exist for many men.
न चाप्याचरितः पूर्वैरयं धर्मो महात्मभिः। न च धर्मोऽप्यनेकस्थश्चरितव्यः सनातनः ॥१-१८८-८॥
This dharma has not been practiced by the great souls of the past. And even an eternal dharma should not be practiced in many different ways.
अतो नाहं करोम्येवं व्यवसायं क्रियां प्रति। धर्मसंदेहसंदिग्धं प्रतिभाति हि मामिदम् ॥१-१८८-९॥
Therefore, I do not make such a decision towards action, for this appears to me as uncertain due to doubt in dharma.
धृष्टद्युम्न उवाच॥
Dhṛṣṭadyumna said.
यवीयसः कथं भार्यां ज्येष्ठो भ्राता द्विजर्षभ। ब्रह्मन्समभिवर्तेत सद्वृत्तः संस्तपोधन ॥१-१८८-१०॥
O best of twice-born, O Brāhmaṇa, how should the elder brother of good conduct behave towards the wife of the younger brother, O possessor of austerity?
न तु धर्मस्य सूक्ष्मत्वाद्गतिं विद्मः कथञ्चन। अधर्मो धर्म इति वा व्यवसायो न शक्यते ॥१-१८८-११॥
But because dharma is so subtle, we cannot know its true course in any way. It is not possible to definitively determine, 'this is adharma, this is dharma.'
कर्तुमस्मद्विधैर्ब्रह्मंस्ततो न व्यवसाम्यहम्। पञ्चानां महिषी कृष्णा भवत्विति कथञ्चन ॥१-१८८-१२॥
O Brahman, I do not resolve to do this by those like me; therefore, let Kṛṣṇā be the chief wife of the five, in any way.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
न मे वागनृतं प्राह नाधर्मे धीयते मतिः। वर्तते हि मनो मेऽत्र नैषोऽधर्मः कथञ्चन ॥१-१८८-१३॥
My speech has not uttered falsehood, nor is my mind set on unrighteousness. Indeed, my mind is present here; this is by no means unrighteous.
श्रूयते हि पुराणेऽपि जटिला नाम गौतमी। ऋषीनध्यासितवती सप्त धर्मभृतां वर ॥१-१८८-१४॥
It is said in the Purāṇa that Jaṭilā, also known as Gautamī, lived among the seven sages, the foremost upholders of righteousness.
गुरोश्च वचनं प्राहुर्धर्मं धर्मज्ञसत्तम। गुरूणां चैव सर्वेषां जनित्री परमो गुरुः ॥१-१८८-१५॥
O best among those who know dharma, the command of the teacher is considered dharma. Among all teachers, the mother is regarded as the highest guru.
सा चाप्युक्तवती वाचं भैक्षवद्भुज्यतामिति। तस्मादेतदहं मन्ये धर्मं द्विजवरोत्तम ॥१-१८८-१६॥
She said, "Let it be eaten as a beggar would." Therefore, O best of the twice-born, I think this is righteousness.
कुन्त्युवाच॥
Kunti said.
एवमेतद्यथाहायं धर्मचारी युधिष्ठिरः। अनृतान्मे भयं तीव्रं मुच्येयमनृतात्कथम् ॥१-१८८-१७॥
"It is so, as this dharma-abiding Yudhishthira has said. How can I be freed from my intense fear of untruth?"
व्यास उवाच॥
Vyāsa said.
अनृतान्मोक्ष्यसे भद्रे धर्मश्चैष सनातनः। न तु वक्ष्यामि सर्वेषां पाञ्चाल शृणु मे स्वयम् ॥१-१८८-१८॥
O blessed one, you will be freed from untruth; this is the eternal dharma. But I will not declare it to everyone—O Pāñcāla, listen to me yourself.
यथायं विहितो धर्मो यतश्चायं सनातनः। यथा च प्राह कौन्तेयस्तथा धर्मो न संशयः ॥१-१८८-१९॥
Just as this dharma is established and because it is eternal, as Kaunteya has said, so indeed is dharma—there is no doubt about it.
वैशम्पायन उवाच॥
Vaiśampāyana said.
तत उत्थाय भगवान्व्यासो द्वैपायनः प्रभुः। करे गृहीत्वा राजानं राजवेश्म समाविशत् ॥१-१८८-२०॥
Then, the venerable Vyāsa, son of Dvaipayana, rose and, taking the king by the hand, entered the royal palace.
पाण्डवाश्चापि कुन्ती च धृष्टद्युम्नश्च पार्षतः। विचेतसस्ते तत्रैव प्रतीक्षन्ते स्म तावुभौ ॥१-१८८-२१॥
The Pāṇḍavas, Kuntī, and Dhṛṣṭadyumna, the son of Pṛṣata, all bewildered, were waiting there for those two.
ततो द्वैपायनस्तस्मै नरेन्द्राय महात्मने। आचख्यौ तद्यथा धर्मो बहूनामेकपत्निता ॥१-१८८-२२॥
Then Vyāsa narrated to the noble king how Dharma, for many, is the practice of having only one wife.
