The Three Women In Mahabharata (2 Of 3) – Kunti
Kunti
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.
kunti by Giampaolo Tomassetti ( another european writing about us)
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.
pandu_orderd_kunti_to_bear_a_son
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.
Dwaraka
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.”
Hidamba
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.
Kunti Draupadi by Giampaolo Tomassetti
[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.
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 .
kunti22
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.
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 Dwarika 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 Pancalas and the eastern Kosala's all fled to the country of
the Kunti's. so also the Matsya and the sannyastapadas, overcome with fear,
leaving their dominions in the north, fled into the southern country. and
so all the Pancalas, alarmed at the power of Jarasandha, left their own
kingdom and fled in all directions.
BHishma and the Hastinapura however made a truce with Jarasandha..
Bhaagavatha 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 Dwarika 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 tying them all together with Draupadi. i am just
speculating… K Rajaram IRS 30324
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