The men play dice and wage wars in Mahabharata , as anywhere else ; but it is the women who wield power and influence. It is the women who take decisions , direct the course of events and decide the fate of men and their generations to follow. The women are the true leaders of the Epic The three women in particular who wielded power in more than one form were Sathyavathi the dusky fragrant fisher girl who became the queen , Pritha the fair maiden who reluctantly became the mother of five sons and Krishnaa , daughter of the fire , Druapadi. The Epic is interwoven with their remarkable sagacity in exercise of their power and leadership. Some say the Epic , in a way , is a study in use and abuse of power.
These women displayed that the truly powerful do not cling to power. They knew when and how to wield it but also, even more important, to when not to use it
Pritha, wide eyed and beautiful , the firstborn of Devameedha Shurasena of the Vrishni Yadavas who ruled over Mathura , had a rather unusual childhood. Her father had given her away even before she was born . He gifted her to his good friend and childless cousin Kunthibhoja , a Bhoja Yadava of the Kunti Kingdom. Soon after Pritha was born, she was adopted by Kunthibhoja ; and, since then she came to be known as Kunti.
After her arrival at his palace, Kunthibhoja was blessed with children. He considered Kunti his lucky charm; and, doted on her . In the meantime, Shurasena had a son; and, he named him Vasudeva, who years later married Devaki of Mathura ; and , had a son by her, named Krishna Vasudeva.
Pritha was a happy child; and , yet yearned for a mother in Knthibhoja’s sprawling mansion. She found none to confide her fears , hopes and anxieties. That feeling of being left adrift , unguided and unwanted rankled deep within her for long years.
Kunthibhoja placed the nubile girl Pritha at the disposal of the eccentric sage Durvasa ; and, exhorted her not to neglect any service either out of pride in her good-looks or in her status . He cautioned her against displeasing the quick-tempered sage , lest she bring dishonor to her clan and to herself . That fear of bringing disgrace to her clan haunted her until late in her life. That fear was to become a premise for the tragedy of her life and of the Epic.
The irascible Durvasa , for once , was pleased . He gifted Pritha with a mantra that would summon , at her will , any god . The girl , a short time thereafter , out of sheer child-like curiosity tested whether the mantra would really work .To her amazement it did work. Lo and behold .. ! the resplendent Sun presented himself ; but he refused to go away unsatisfied . He cajoled the virgin princess Pritha to consent for sex. It was then that she took her first real decision . Pritha asked the Sun to assure that her virginity remained unimpaired even after childbirth ; and, that her son would resemble his father in glory.
It was her clan’s honor that came in the way of Kunti owning her firstborn. Kunti was a princess and a queen to be. In contrast , Satyavathi a fisher-woman was not inhibited by qualms of clan honor etc. ; and, she was not scared or ashamed of being known as an unwed -mother.
Kunti then took that most accursed decision of her life – to set adrift her son , her firstborn down the river Ashva , so that King Kunthibhoja , her adopted father and his clan would not have to hang their head in shame. But she regretted abandoning her child , in silent grief and guilt .When she spoke of that years later , it was rather too late; and, the die of death had been cast; her words sounded hollow bereft of authenticity of mother’s love.
Kunti, for a short while broke the sequence of Bharata – brides forced into unwilling marriages ; but sadly , she could not break the sequence of Bharata Kulavadhus forced to beget sons out of wedlock.
Her joy in marriage was short-lived. She was sad and hurt for a number of reasons. Soon after her marriage , the more attractive Madri was brought in as the second wife of Pandu , her husband. Pandu thereafter not merely distanced himself from kunti ; but also because of his disability forced kunti to beget sons out of the wedlock , by soliciting a worthy stranger. The tragedy of Pandu was that he was consumed by lust; but, was incapable of quenching that raging fire .”Addiction to lust killed my mother’s husband, though the virtuous Shantanu gave him birth. And though truth-speaking Vyasa is my father, lust consumes me too .”
The only solace for Kunti in that unsatisfying triangular relation was Madri, a woman who came into her life as a rival ; but , soon became her younger sister and a loving friend. Kunti , later in in her life, recounted the three blessings in her life : her friend Madri ; her sons of matchless valor ; and, the most endearing of all , her nephew Krishna.
When Pandu forced her to beget children for him by soliciting a worthy person, she recoiled in horror and flatly refused saying : “Not even in touch will I be embraced by another “. She was scared of her past and wanted desperately to move away from that shame.
Pandu however cajoled and reasoned with her that she would merely be following a sanctioned custom of the Northern Kurus (Uttara-kuru) – uttareṣu ca rambhoru kuruṣv adyāpi vartate. And, he even cited the examples of his mother and her sister.
He went on to explain :
“Now will I make known to thee the true essence of dharma , listen unto me, the beautiful eyed one (cārulocane), the ancient dharma perceived by the lofty-minded knowers of it. In former times, as is well known, women were left unhindered (anāvṛtāḥ kila purā striya āsan varānane); O thou of the lovely face, going the way of their desires, in freedom they followed their own inclinations. (kāmacāra vihāriṇyaḥ svatantrāś ); O sweet-smiling one, neither man nor woman knew jealousy (Irshya nasti narl-nara-naam); and, were free from fear, love and anger (kāma-dveṣa-vivarjitāḥ). When they, from the years of maidenhood on, did trick their husbands; that was not seen as wrong. But, that was the right thing in former times
– taṃ caiva dharmaṃ paurāṇaṃ .
This was the moral order laid down by the rule of conduct; it was honored by the great Rishis through observance, and to-day is still honored among the Uttarakurus. For, this is the eternal law that shows favor to women
–purāṇam ṛṣibhir dṛṣṭaṃ dharmavidbhir mahātmabhiḥ.
But, sadly, the barrier of to-day was set up in our world short while ago . Learn this now, O lotus eyed (kamala-patrākṣi),brightly-smiling one, from me “.
He then narrates the bizarre story of Svethakethu son of the Rishi Uddalaka; and, the circumstance that prompted Svethakethu to bring into effect the new moral order of conduct for woman and man, replacing the ancient law under which the women were unhindered (anavrita).
“Until then , women were not restricted to the house, they were not dependent on family members; they moved about freely, they enjoyed themselves freely. Until then they were free; they could sleep with any men they liked from the age of puberty; they could be unfaithful to their husbands, and yet were not viewed sinful… the greatest rishis have praised the ancient tradition-based custom;… the northern Kurus still practice it…the new custom is very recent.” Adi Parva (113.3-20)
3 atha tv imaṃ pravakṣyāmi dharmaṃ tv etaṃ nibodha me
purāṇam ṛṣibhir dṛṣṭaṃ dharmavidbhir mahātmabhiḥ
4 anāvṛtāḥ kila purā striya āsan varānane
kāmacāra vihāriṇyaḥ svatantrāś cārulocane
5 tāsāṃ vyuccaramāṇānāṃ kaumārāt subhage patīn
nādharmo ‘bhūd varārohe sa hi dharmaḥ purābhavat
6 taṃ caiva dharmaṃ paurāṇaṃ tiryag-yonigatāḥ prajāḥ
adyāpy anuvidhīyante kāma-dveṣa-vivarjitāḥ
purāṇadṛṣṭo dharmo ‘yaṃ pūjyate ca maharṣibhiḥ
7 uttareṣu ca rambhoru kuruṣv adyāpi vartate
strīṇām anugraha karaḥ sa hi dharmaḥ sanātanaḥ
8 asmiṃs tu loke nacirān maryādeyaṃ śucismite
sthāpitā yena yasmāc ca tan me vistarataḥ śṛṇu
9 babhūvoddālako nāma maharṣir iti naḥ śrutam
śvetaketur iti khyātaḥ putras tasyābhavan muniḥ
10 maryādeyaṃ kṛtā tena mānuṣeṣv iti naḥ śrutam
kopāt kamalapatrākṣi yadarthaṃ tan nibodha me
11 śvetaketoḥ kila purā samakṣaṃ mātaraṃ pituḥ
jagrāha brāhmaṇaḥ pāṇau gacchāva iti cābravīt
He begged her “Sweet lady, I fold my palms joining the tips of my lotus-leaf rosy fingers and I implore you listen to me , the auspicious one (śhubhe).”
tathā raktāṅguli talaḥ padmapatra nibhaḥ śubhe / prasādārthaṃ mayā te ‘yaṃ śirasy abhyudyato añjaliḥ (MBh.1.113.29)
She could not let him know that she already had a son ; she could also not refuse his request altogether. She tactfully and tacitly gave in “Best of Bharatas ! Great adharma it is for a husband to ask repeatedly a favor; shouldn’t a wife anticipate his wishes”.
After she bore three sons and when the greedy husband urged Kunti to have more sons, she refused to abuse that rare power for sake of self-indulgence . At his request she passed on one mantra to his favorite Madri. Again , when he asked for more mantras for use by Madri , Kunti angrily retorted “ Don’t come to me again, my lord, saying give her the mantra .”
Kunti yearned for a true love ; but, was hurt and disappointed .She envied Madri as she ascended the funeral pyre with Pandu’s corpse; and cried out , ” Princess of Bahlika ! You are fortunate indeed , I never had the chance to see his face radiant in intercourse.” She begged Madri a favor “Could I bring up your children as mine” Madri the true friend she was cried out to Kunti “You are blessed. There is none like you; you are my light, my guide, most respect-worthy. Greater in status, purer in virtue.” How true this description was of Kunti !
The years that followed Pandu’s death were truly of great distress . Poverty , insecurity and shame haunted her and her sons . Unaided by the Vrishnis or the Bhojas , Kunti alone protected and guided her sons from the treacheries plotted by the sons of Gandhari .Her lone trustworthy contact in Hastinapura was Vidura the son of Ambika’s maid. He too offered help covertly, in fear of Kurus. It was with his help that Kunti managed to rescue her sons and herself from the arson at Varanavruta.
[A question that usually comes up is: why kunti could not get (seek) assistance from the Vrishnis or the Bhojas (both being Yadavas – Kunti’s maternal clan). This question has not been answered clearly. I do not know the exact reason that forced Kunti to fight it out alone. However, I surmise the following context of those times could provide some clues to why Kunti had to brave her troubles alone. I could be wrong. Yet;..
At that time the entire north India as also the Yadava country was in turmoil. They were under repeated attacks by Jarasandha of Magadha (Bihar) who formed a confederation consisting Dantavakra of Karusha and Sishupala of Chedi in central India, Bhishmaka of Vidarbha in the south-west, Kalayavana beyond the western borders, the ruler of Kashi (Benares), Paundraka Vasudeva of Pundra (Bengal) in the east, Naraka of Pragjyotishapura (Assam) in the north east. Jarasandha thus established a tyrannical supremacy over the other regions.
For fear of Jarasandha and his hordes, the king of the Salwayana tribe with their brethren and followers such as the southern Panchalas and the eastern Kosalas all fled to the country of the Kuntis. Similarly, the Matsyas (Rajasthan area) and the Sannyastapadas, overcome with fear, fled into the southern country. And so did the others, alarmed at the power of jarasandha, left their kingdoms and fled in all directions.
Jarasandha was particularly angry with the establishment at Mathura and the Yadavas in general, because his son-in-law Kamsa had been slain by Yadava-Krishna. Jarasandha, in rage and retaliation, attacked and imprisoned as many as eighty-six princes, it is said.
Krishna , in order to save the Yadavas from being enslaved , persuaded his clan leaders to abandon Mathura; and, to re-establish themselves in the fortified city of Dwaraka , on the western seashore. It is said; the eighteen tribes of Yadavas , including the Bhojas, with the Surasenas, the Bhadrakas, the Yodhas, the Salwas, the Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with the Kuntis, all fled towards the west , for fear of jarasandha.
Meanwhile, Bhishma who then was the regent of the Kingdom of Hasthinapura found it wiser and safer to appease; and, to make truce with Jarasandha. Srimad Bhagavatha Purana even mentions that some troops of Hasthinapura assisted Jarasandha and accompanied the Magadha army’s onslaught on Mathura.
It , therefore , appears that during the time in question, Hasthinapura region was comparatively safe. Further, all the Yadavas clans had abandoned Mathura and fled to Dwaraka in the far west. Therefore none of Kunti’s maternal-clans was near her nor was in a position to help her. It is also likely that Kunti might have reasoned that the fate and future of her sons was tied to Hasthinapura, over which they had to assert their right. And, Kunti and her sons, therefore , had to be in Hasthinapura region. Being closer to the Yadava clans or their support, in any case, was not of great consequence.]
When Bhima was about to drive away the infatuated Hidamba , Kunti had the presence of mind and foresight to spot an opportunity that came her way for forging a new alliance; and , she grasped it by advising Bhima to marry the love thirsty girl –
” I can see no way of taking fit revenge for the terrible injustices that Duryodhana has done us. A grave problem faces us. You know Hidimba loves you…Have a son by her. I wish it. He will work for our welfare. My son, I do not want a no from you. I want your promise now, in front of both of us.”
She realized that her friendless , shelter-less and impoverished sons badly needed supporters and allies if they had to survive , fight back their tormentors ; and regain the lost kingdom and honor.
Thanks to Kunti’s foresight , that union of Bhima and Hidamba not merely gained for the Pandavas the support of the Rakshasas during their exile ; but also saved the life of Arjuna later in the Kurukshetra war. It was again Kunti who instructed her first grandchild to fight for Pandavas “You are one of the Kurus . To me , you are like Bhima himself. You are the eldest son of the Pandavas. Therefore, you should help them .” Ghatotkacha, son of Hidamba, saved Arjuna from Karna’s infallible weapon in the war, at the cost of his own life.
Earlier , Bhima, at the instance of Kunti, befriended Naga Aryaka , her father’s maternal grand father. Later during the years of exile, Arjuna as advised by his mother forged alliance with Nagas , Manipuris and Yadavas of Dwaraka (through Subhadra). Kunti had the foresight to build alliances that would someday come in handy .
She had the wisdom to educate her sons in proper use of power. At Ekachakranagara, when Yudhisthira opposed sending Bhima to fight Bakasura the monstrous eater , Kunti retorted rather sternly “ I am not foolish; don’t think me ignorant; I am not being selfish. I know exactly what I am doing. This is an act of dharma. Yudhishthira, two benefits will follow from this act ; one, we will repay a Brahmin and two, we will gain moral merit. It is a king’s duty to protect. It is his dharma.” That was the only other occasion that Yudhisthira opposed his mother .
After the Baka episode , Kunti and her sons shifted from the Brahmin’s house to a potter’s house in the country of Panchala ; that was farther down in social hierarchy. That perhaps was a part of her way of bringing up her sons; to expose them to experiences at all levels of living. Kunti’s maturity, the ability to observe life , to learn from experience and arrive at a swift decision, sets her apart from other characters in the Epic , save Krishna.
The move to Panchala at the instance of Vyasa was to win Drupada’s daughter and to form an alliance with the Panchalas. That , again , was a part of her long-term strategy to win back the lost kingdom. She had the foresight and sagacity to calculate that a fight with the Kauravas would at sometime be inevitable , while no others foresaw the battle even as a possibility. She tried to build alliances around that possibility .
Much has been written about Kunti asking her sons to share whatever they brought home and which led to the five brothers marrying one woman , Draupadi. Was Kunti really not aware her son won a bride ?Was she merely talking of alms her sons brought home? I am not sure Kunti was so gullible.
Adi Parva (190.29) mentions that Yudhisthira along with the twins slipped out of the Swayamvara as melee set-in when Arjuna , in disguise , won Draupadi. They were already back home by the time the other two brothers along with the newly-won bride Draupadi presented themselves at the door steps. Yudhisthira , by then, would surely have reported to Kunti what transpired at the Swayamvara. While he and the twins were reporting to her , she would have noticed the sparkle and desire in their eyes too. Was that the reason of her charade , asking the brothers to share whatever they had bought home? Though Yudhisthira lamely explains to Drupada that they were honoring the wish of their mother and they were following the custom of their ancestors ; Vyasa comments “each had her in his heart”(Adi Parva 193,12)
– drupadasyā atmajā rājaṃs te bhindyantāṃ tataḥ paraiḥ
Kunti showed no signs of regret of her “slip-of-tongue”. She urged Drupada “I fear my words will become as pointless as lies. And if that happens, will I not be tainted with untruth?”. What that decision of Kunti did to the Brothers and how that bonded the six together becomes explicit later in the Epic.
[Giampaolo Tomassetti, the famous Italian artist, studied the Mahabharata Epic for over a period of five years. The gifted artist took about 12 years to illustrate the epic ]
The respect and implicit obedience her sons displayed was a tribute to Kunti and her motherhood. It was something that Gandhari could not achieve. Truly, Kunti is a remarkable picture of maternal heroism created by Vyasa.
[ Please read : Gandhari the lonely Queen ]
Indeed, the only occasion when her sons did not consult her was before playing the second dice game. They did not even meet their mother before leaving Indraprastha, let alone seek her advice. And , what a disaster that turned out to be !!
The Draupadi Swayamvara marks a watershed in the Epic . With that , Kunti gracefully recedes to background and Draupadi takes over the care of Kunti’s sons. It also marks the entry of Krishna in to the Epic and into the lives of the Pandavas .
Krishna was another of those who wielded enormous influence ; but never occupied a seat of power. It is only the presence of Krishna that elevates Mahabharata into an Epic of great significance; else it would merely have petered out into a listless tale of internecine fratricide.
Finally , Kunti in order to ensure safety of her sons , humiliated herself and revealed the “misdeed” of her youth. She begged Karna to join his brothers. Though Karna rejected her , he fell into an abyss of indecision.
Some commentators have sought to justify Kunti’s prolonged silence by saying that Kunti had long realized the futility of letting know Karna his birth-secret; and she rightly deduced that doing so would cause more humiliation , suffering and harm to Pandavas. Because, Kunti by then knew very well of Karna’s intense loyalty and submission to Duryodhana; and, she calculated if Yudishthira promptly hands over the throne to his new-found elder brother Karna the latter would undoubtedly surrender it to his master Duryodhana. That would not in any manner help Pandavas in regaining their heritage; instead it would worsen their position. Kunti, therefore, made the heroic choice of keeping the secret as long as it was possible although it caused her much anguish and agony.
Shri Pradip Bhattacharya adds:’ Karna’s grossly limited dharma is one of blind adherence to his benefactor regardless of the ethics of Duryodhana’s actions….She (Kunti), in contrast, deliberately chose the greater good, that of establishing a new kingdom founded on dharma under her nephew Krishna’s leadership by the Pandavas. Her acknowledging Karna as her son in haste would only have strengthened the forces of adharma. To describe Kunti’s choice as ‘blotting her record as a mother’ is surely unjustified’.
Kunti all her life acted alone , unaided and unguided; except perhaps with tacit support of Vidura .Whatever decisions she took , they were on her own. She guided and protected her sons in every way she could and guarded them amid all the venal politics of the Kuru court .
When her sons went into exile Kunti stayed back in Hastinapura perhaps to remind the blind king of his guilt. She had not given up the fight. When Krishna came to Hastinapura on a peace mission she was terribly upset and angry . She chided Krishna and asked him to urge Yudhisthira to fight for his rights as a Kshatriya must. She asked Yudhisthira through Krishna “ Can anything be more humiliating than that your mother, friendless and alone, should have to eat others food ? Strong-armed one, recover the ancestral paternal kingdom by use of gentleness, dissension, gifts, force or negotiation. Follow the dharma of the kings, redeem your family honor. Do not, with your brothers, watch your merits waste away.”
She chided and motivated her sons. She delivered the final punch kick “The princess of Panchala followed all dharmas, yet in your presence they mocked her , how can you ever forgive this insult? The kingdom lost did not hurt me, the defeat at dice did not hurt me; the exile of my sons did not hurt me so much as the humiliation of Draupadi weeping in the sabha as they mocked her. Nothing more painful than that insult”
Flare up, even if briefly, like tinduka-wood. Do not smolder away in billowing fire -less smoke. (Udyoga Parva, 05,131.013
– alātaṃ tindukasyeva muhūrtam api vijvala
After the war she decided to retreat into the forest along with the blind king Dritharastra , his blindfolded queen Gandhari and Vidura. When Bhima , in anguish cried out , why she urged them to fight and wade through the rivers of blood and guts of their relatives, if she had to go away leaving them behind after everything was done.
Kunti consoles Bhima the strongest of her sons by saying that she inspired them to fight not because she desired for a kingdom or for a palace; but, because she desired an honorable life for her sons and that they should not live forever in shame as slaves.
In many ways, Kunti’s life is remarkable . Gifted away by her father even before she was born, callously placed by her foster father at the mercy of an eccentric sage she fell a victim of a god’s lust,. An impotent husband forced her to beget children from others thrice over. She yearned for love but received none . In her days of utter misery neither her father nor her foster-father cared to help her. She guided and protected her sons virtually alone . The only friends she had were Madri who died too young and Vidura the helpless bystander. Her true confidant was her nephew Krishna.
Kunti comes across as a brave and a wise woman grievously hurt and disappointed in love. She was not a woman cast in the conventional mold . She was rather lonely , fighting to protect her sons amidst the encircling treachery and hatred. She had the wisdom to educate her sons in proper use of power. She guided them along the path of Dharma . She not merely anticipated a war but willed it to happen in order to regain honor and the lost kingdom for her sons . Towards that end she built and sustained political alliances with foresight and sagacity . She had the wisdom to recede from active scene when it was prudent to do so .When her mission was accomplished she had the detachment and strength of mind to renounce the fruits of her efforts and to walk away into forest and into fire… Truly, Kunti is a remarkable picture of maternal heroism created by Vyasa.
March 21, 2015 at 4:02 am
great post. thanks for posting this. yes kunti is truly heroic.
i wonder, have you read parva by sl bhairappa?
March 21, 2015 at 4:04 am
thanks for the comment.
i heard of parva by shri slb . i tried to get the book ; but it was not available at the places where i was then living and working. thereafter , i lost contact with Kannada books for long years. now , i wish to sit back and read many of the good works i missed.
March 21, 2015 at 4:05 am
a very insightful post. enjoyed reading many times over. kunti was heroic in every sense. the contrast between kunti and gandhari is striking indeed. a lot many lessons to be gleaned from mb through compare and contrast…
i have a couple of questions though:
1. when she was widowed, why didn’t she go back to the vrishnis or the bhojas? or did she go? (i’m not sure)
2. would the epic have taken a different course hadn’t kunti retired to the background after draupadi swayamvara?
March 21, 2015 at 4:09 am
dear melody queen,
thank you for the comments.
yes , as you said , the contrast between kunti and gandhari is rather striking. gandhari despite her virtues as a wife and blinding herself so that she does not exceed her husband , became a female counterpart of her husband. both were unable to gain respect and obedience of their children.
as regards why kunti could not get assistance from the vrishnis or the bhojas (both yadavas) , i do not know the exact reason for that. however , i surmise the following could be one of the reasons . i could be wrong too.
at that time the entire north india as also the yadava country was in turmoil . they were being repeatedly attacked by jarasandha of magadha (bihar) who formed a confederation consisting dantavakra of karusha and sishupala of chedi in central india, bhishmaka of vidarbha in the south-west, kalayavana beyond the western borders, the ruler of kashi (benares), paundraka vasudeva of pundra (bengal) in the east, naraka of pragjyotishapura (assam) in the north east. .jarasandha established a tyrannical supremacy.
jarasandha was particularly angry with the establishment at mathura and the yadavas in general , because his son-in-law kamsa had been slain by yadava krishna .jarasandha attacked and imprisoned as many as eighty-six princes,
it is said . krishna in order to save the yadavas from being enslaved, persuaded them to abandon mathura, and to re-establish themselves in the fortified city of dwaraka on the western seashore. it is said the eighteen tribes of the bhojas, along with the surasenas, the bhadrakas, the vodhas, the salwas, the patachchavas, the susthalas, the mukuttas, and the kulindas, along with the kuntis, all fled towards the west for fear of jarasandha.
and the king of the salwayana tribe with their brethren and followers; and the southern panchalas and the eastern kosalas all fled to the country of the kuntis. so also the matsyas and the sannyastapadas, overcome with fear, leaving their dominions in the north, fled into the southern country. and so all the panchalas, alarmed at the power of jarasandha, left their own kingdom and fled in all directions.
bhishma and the hasthinapura however made a truce with jarasandha.. bhagavatha purana also mentions that some armies of hastinapura even accompanied the magadha army’s onslaught on mathura .
it appeared at that time hasthinapura region was comparatively safe while the yadavas had abandoned mathura and had fled to dwaraka in the far west. further kunti might have reasoned that the fate and future of her sons were tied to hastinapura over which they had to assert their right. she had to be in that region. the yadavas in any case were too far away to be of any help.
why kunti receded into background rather prudently . the marriage in any case was already over crowded. had she chosen to stay put there might have been rivaling parties among the pandavas ; which perhaps would have defeated her very purpose tieing them all together with draupadi. i am just speculating…
thanks for asking. please let me know if anything else strikes you as a better or alternate explanation.
March 21, 2015 at 4:11 am
i tend to agree with you. looks like the whole of n.india was under a lot of political turmoil those days. and kunti meddling in the affairs of her married sons might have defeated the very purpose of the marriage.
i haven’t read the epic in detail to offer any alternate explanations. will keep you posted if anything crosses my mind.
March 21, 2015 at 4:11 am
dear mr. rao,
i did not know this many details about kunti’s life. casting away karna and later admitting the truth may have taken all the attention away from her real virtues. mahabharatha is complex. my son growing up in america latched on to ramayana very easily. but mb was a different story. he just got distracted with the many characters and the fragmented style of the epic, unlike ramayana which has a smooth-flowing story line.
your narration is too good!
March 21, 2015 at 4:12 am
dear r-sharma ,
thank you for the comments.
yes, as you said ramayana is a straight forward narration. ramayana basically, is a story of chaste love between a husband and wife; and their unwavering adherence to dharma throughout their trials and tribulations. the main characters in the story are not many in number; and the story covers a period of about fifty years. the evil was easily identifiable with its grotesque exterior and it had its base in far off lands.
the canvass of the mahabharata on the other hand, is much wider; the subject matter is rather sullied and its characters are too many in number, spread over several generations. they have a very complicated mental makeup too. the evil is neither easily identifiable nor is it far away. the evil in fact had entered the hearts and minds of almost all of its men and women. the conflict that eventually took place was not between the absolute right and the wrong; but between two groups of cousins and their supporters; with a sprinkling of the noble among the crowds of not- so- noble. pandavas’ themselves were not perfect, either.
mahabharata is surely more complicated .yet, both the epics explore in their own manner the subtleties of dharma.
fundamental to the defense of that dharma in ramayana was the sanctity of a sati, a pure woman. indeed the entire nature, its elements and animal world made common cause with rama in re-establishing the dharma. what characterizes the dharma in ramayana is its innocence, purity and nobility.
the most brazen act of evil by the kauravas was also the threatening of a woman’s chastity; and with that, the kauravas sank to the lowest level of adharma. the treatment of dharma in mahabharata is marked by its complexity as it searches into its several layers. it touches almost every facet of human life. it says one may not always find ready answers to the problems at hand, in the external forms of dharma; one may necessarily have to introspect and innovate the appropriate approach and action to safeguard the larger interests of right conduct and of future.
please keep talking.
March 21, 2015 at 4:12 am
hank you for your wonderful analysis and really defining mahabharatha in such a comprehensive manner. it is definitely amazing to see how all of these virtuous and vile characters and the stories of their separate lives are interwoven somehow to form one long epic. i was always amazed that characters from various generations somehow always played a significant role and directly affected the future. many were brought back from the past as if to explain how their actions were still relevant.
ramayan has helped my son put things in perspective. interestingly, after watching ravana’s actions my son used to comment that he was a hundred times better than saddam hussain. ravana frequently talked about dharma and tried unsuccessfully to coax sita to marry. he probably never hurt her physically all through her captivity.
it was nice talking to you.
March 21, 2015 at 4:13 am
Kunti is one of the most prodigious women in the epic of Mahabharata. She has an impressive lineage there….a daughter of the Yadava Shoorasena and can thus trace her ancestry to such mighty emperors 🙂 No wonder she’s been such a powerful figure in the epic.
Thanks for the link, Sir. Absolutely incredible piece :)) Wonder, how I missed it..
March 21, 2015 at 4:13 am
Dear Mrs. M, I am glad you read; and delighted you liked my presentation of Kunti, a remarkably brave and a wise woman; an icon of maternal love and heroism.
Please also read about two other powerful women of Mahabharata: Satyavathi and Draupadi.
March 21, 2015 at 4:14 am
Sreenivas Rao Sir,
This was very nice, I cannot imagine better interpretation of Mahabharata than yours. I read Palahali’s first person narration on Madri, though it was nice I didn’t like it,he has made Kunti smaller to make Madri’s or narration important. Theses things are purely in the imagination of narrator. Actually both of your narrations are true, only stronger and dominent one gets importance in the life, so Kunti was very strong and dominent, she could hold the reign of the life of her family.(perhaps Pandu was very weak in front of her).
here is the blog link.
Both are good, but I am backing Kunti, in life we have to choose between strong and weak.
March 21, 2015 at 4:16 am
Dear Shailaja Bhat, thank you. You are welcome. I posted Kunti along with the two other women of Mahabharata more than about four years ago. About three years thereafter, I saw Shri Palahali’s post on Madri. And, I think, I said “Yes; Kunti is tough; but, she is something more than that”.
Vyasa’s Mahabharata is a thousand-petalled lotus. There are countless ways of viewing it and appreciating it. Each is valid by itself; and; is not rendered invalid by the other.
I went by the text; and, Shri Palahali was more enterprising. As you said; both might be good, perhaps. Yet; take each as it is.
But, I too vote for Kunti.
Please do read the other two in the series on: Draupadi and Satyavathi.
March 21, 2015 at 4:16 am
That was a very thought provoking blog. reading about Kunti I feel that the position women has not changed much! But my hero probably may not be approved by many is Gandhari. I am seriously studying as that character’s role is very much under estimated. There is sth. very striking as she appears only in a few places compared to others may be rightly so. But she was powerful in decision making that is generally not opposed by any one including Bheeshma. Thank you Sir once again. mm.
March 21, 2015 at 4:16 am
Dear Mambalamoskito, Thank you for reading an old and a long forgotten blog.
Your observation on Gandhari was truly interesting.
Since my response to your comment was getting lemgthy , I have posted it as a blog.
Please do see “Gandhari the lonely Queen
March 21, 2015 at 4:19 am
As I grew up, I am more disturbed with our epics ramayana and maha bharatha.. more becoz i am too ignorant to understand some deeds and too desperate to judge some characters. And one of the character whom I judged as unworthy person to be revered is Kunti. I hope she forgives me for my partial blasphemy. Thanks to my best friend , I started searching to know more . With this blog , many inferences and illusions of mine has been washed away. But still, I am certainly not mature enough to understand why she asked her sons to share a woman? Just becoz they had her in their hearts? I wish I could get an answer for this also asap . But whatever, this blog helped me in the process of opening my mind . Thankyou so much . I wish such portrayal of characters has to be done in movies also to avoid the misleading of younger generation thinking..
March 21, 2015 at 4:19 am
Thank you Sameera for the visit and appreciation.She perhaps intended to hold her sons together . I have mentioned about this aspect in the present blog as also in the one on Draupadi. Please do read Draupadi too.Pardon me for the delay in in responding. I am truly sorry.Please keep conversing.Regards
March 21, 2015 at 4:20 am
Hi Sreenivasa Rao,
Thanks for the link.
I read your write up on Gandhari. It’s really saddening to note her plight. I agree that Gandhari could have not chosen to live a blindfolded life. Probably, the epic rightly points out the dangers of following traditions blindly.
I’m of the opinion that all cultures have oppressed women in different ways. The Hindu culture while venerating women in one way, has qualms in denying their rights. This doesn’t mean that they (women) are free from evils tendencies however.
I feel that it is useless to worry about whether the great epics truly happened or not or ascribing divinity to characters. That there are many versions of our great epics shows that ‘All is not well’ with these epics, despite their greatness!
So, the best option for us is to understand the ethics dealt in them and adopt the ethics that stands rational analysis and justice. Then, apply all the ethics applicable to our modern life!
Will you please write on this?
March 21, 2015 at 4:21 am
Dear Shri Shanker , Thanks for the visit and the appreciation.
As regards the last days of Kunti , Gandhari and others
please read the post “Gandhari the lonely Queen”
March 21, 2015 at 4:21 am
Dear Shri Shankar, I agree with you.
Some of the concerns and issues emanating from the earlier texts are briefly discussed in my series “Evolution of Dharma”
Please check the following links as the the first one in the series ; and let me know.
Evolution of Dharma (2 of 3)
Evolution of Dharma (3 0f 3)
March 21, 2015 at 4:23 am
Srinivasarao garu – I received post and clarified my doubt about Khandhar and about reasons for ally of great warrior Bhisma with Asura Jarasandh. I also gone through this pic. I appreciated the great translation of this story of Kunti into English version and the short links used are quite impressive. Regarding the sole driving of Kunti to keep their sons on good path and her foresight of Kurukshetra war and the way of her developing relations with Hidimbi,Nagas etc. also very good. The decisions taken by her are also very concrete by rejecting the advises of his son Dharmaraju in some occasions and her ultimate goal is to keep her sons at ruling status and not for herself which clear that after her son attaining the kingdom of Hastinapur, she resorted to accompany her co-sister-in-law Gandhari into woods. I want a clear cut clarification that Bhisma- such a great warrior of having his vast knowledge on various powerful astras and had power of without being killed by anybody till he invites his own death, had not been have the power of conquer Jarasandha and what circumstans made him to resorted to ally such Asura,and support Adharma.
Krishna Rao Varanasi Sub Inspector Of Police
March 21, 2015 at 4:23 am
Dear Shri Krishna Rao , thank you for the visit .
As I said earlier, Jarasandha was a powerful monarch of his times who controlled and subdues most of North India as also the entire East. Hastinapur was at that time without a regular King in position. Bhishma was the titular head who ran the administration of the state. He, perhaps, found it sensible to forge an alliance with the belligerent Monarch. It was a political manoeuvre to survive.
For Bhishma please see
As regards ‘Asura”, it was not a bad word in the context of earlier texts, particularly the Rig Veda. The term Asura was used in the Rig Veda to indicate the powerful or the mighty one. This term was applied not only to gods but also to other powerful individuals. Asura was a title of highest lordship or honour assigned to certain gods who were regarded mighty, powerful and worship- worthy. These gods in general were also addressed as Devas. The older deities celebrated as Devas were , also , often addressed as Asura, just to emphasize their power and might.
It was only in the later texts that the term Asura underwent extraordinary semantic change. It acquired a totally different meaning of demon or demonic.
For more on that please read Para 7.1 to 7.5 of my post ‘Varuna And His Decline Part One Of Seven, at
Wish you and your family a very Happy New Year.
January 20, 2019 at 7:08 am
Thank you jessica for the visit and for the appreciation