The Pandavas and Panchalas debate the morality of polyandry
King Drupada confronts the sage Vyasa with the impossible question: how can his daughter be the common wife of five Pandavas without sin? Vyasa turns the question back to the family, and each gives a different answer — from outright rejection to ancient precedent and a mother's command.
The sage Vyasa arrived at the Pandavas' dwelling. The Pandavas and the Panchalas — King Drupada and his son Dhrishtadyumna — all stood to welcome him. After the formal greetings, Drupada spoke. His words were sweet, but the question was sharp.
"O fortunate lord," he asked Vyasa. "How can one woman become the wife of many, without leading to sin? Please explain this to us in detail."
Vyasa did not answer directly. Instead, he turned the question back to the room. "This dharma has fallen into disuse because it runs counter to the Vedas and common practice," he said. "But on this, I wish to hear the opinions of each one of you."
Drupada spoke first. His position was clear and legalistic. "In my view, this practice leads to a sin, because it is against the Vedas and common practice. O best of the Brahmanas! Nowhere can a wife of many be found. Nor did the illustrious ones, of ancient times, follow such a dharma. Those who have wisdom should never follow such a dharma. I can therefore never convince myself of acting in this way. To me, this dharma appears to be of doubtful morality."
His son, Dhrishtadyumna, spoke next. His concern was more practical, rooted in the established social order. "O bull among the twice-born! If he follows the path that is righteous, how can an elder brother unite with the wife of his younger brother? The ways of dharma are always subtle and, therefore, we do not know the ways in entirety. Thus, we cannot say what is in accordance with dharma and what is not. O Brahmana! We cannot therefore perform such an act with a clear mind. I cannot say that Krishna should be the wife of five."
Then Yudhishthira spoke. His argument was not from law or social custom, but from precedent and authority. "My tongue never utters an untruth and my mind never turns to sin. When my mind approves, it cannot be sinful." He cited an ancient tale: "I have heard that there was a lady named Jatila in the Goutama lineage. She was chief among all virtuous women and consorted with seven sages." Then he invoked a more immediate authority. "O supreme among those who know the path of dharma! It is said that listening to the preceptor is virtue and among all preceptors, the mother is the foremost. She has commanded us that we must always share what we obtain. O best among the twice-born! Thus, do I consider this act virtuous."
Kunti, the mother in question, confirmed the last part. "It is as the virtuous Yudhishthira has said." But she voiced a private fear. "I am frightened that my words might become untrue. How can I be saved from a lie?"
Vyasa gave her an immediate assurance. "O fortunate one! You will be saved from a lie. This is eternal dharma." Then he addressed the king. "O king of Panchala! I will not reveal this matter before everyone. You will alone hear how this practice was established and why this should be regarded as old and eternal." Finally, he delivered his judgment on the debate. "There is no doubt that what Kounteya has said is in accordance with dharma."