Kunti

“ Then there arose within the inner apartments of the Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding Draupadi on the eve of her journey, uttered these words in a voice choked with grief,—
"'O child, grieve not that this great calamity hath overtaken thee. Thou art well conversant with the duties of the female sex, and thy behaviour and conduct also are as they should be. ”

“ Then the son of Amvika, O monarch, addressing Kunti's son who was seated near him and touching his back with his hand, said, "Thou shouldst always, O delighter of the Kurus, act without heedlessness as regards everything connected with thy kingdom consisting of eight limbs, O foremost of rulers, and in which the claims of righteousness should ever be kept foremost. [7] Thou art possessed, O son of Kunti, of intelligence and learning. Listen to me, O king, as I tell thee what the means are by which, O son of Pandu, the kingdom is capable of being righteously protected. ”

“ Then, O king, Madri addressing Kunti in a piteous voice, said, 'Come hither alone, O Kunti, and let the children stay there.' Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to me!' And beholding both Pandu and Madri lying prostrate on the ground she went in grief and affliction, saying, 'Of passions under complete control, this hero, O Madri, had all along been watched by me with care. How did he then forgetting the Rishi's curse, approach thee with enkindled desire? O Madri, this foremost of men should have been protected by thee. ”

“ And by the help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal-paste and water on her person. On being restored to consciousness, Kunti, seeing her two sons clad in mail, was seized with fear, but she could do nothing (to protect them) . ”

“ Of rigid vows, she was devoted to virtue and possessed of every good quality. But though endued with beauty and youth and every womanly attribute, yet it so happened that no king asked-for her hand. Her father Kuntibhoja seeing this, invited, O best of monarchs, the princes and kings of other countries and desired his daughter to select her husband from among her guests. The intelligent Kunti, entering the amphitheatre, beheld Pandu--the foremost of the Bharatas--that tiger among kings--in that concourse of crowned heads. ”

“ Then the sinless Vidura, of soul enlightened by true knowledge, and devoted to the good of the Pandavas, came to the conclusion that Kunti with her children should fly away from her foes. And providing for that purpose a boat strong enough to withstand both wind and wave, he addressed Kunti and said, "This Dhritarashtra hath been born for destroying the fame and offspring of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue. ”

“ Sitting by the side of his mother, Yudhishthira asked her in private, 'What is the task, O mother, that Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy command or of his own accord?' Kunti replied, 'Bhima, that chastiser of foes, will at my command, do this great deed for the good of the Brahmana and the liberation of this town.'
"Yudhishthira said, 'What rash act hast thou done, O mother! It is difficult of being performed and almost amounteth to suicide! The learned never applaud the abandonment of one's own child. ”

“ This mighty hero, vanquishing all the effeminate monarchs of the earth, will, with his brothers perform three great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. ”

“ The son of Kunti is possessed of immeasurable might. He is competent to protect the kingdom, aided by Nakula, O monarch. Possessed of great intelligence and fame, Sahadeva will, O thou of Kuru's race, duly attend to all the relatives that have been invited to thy capital." Thus addressed by the Rishi, that perpetuator of Kuru's race, viz., Yudhishthira, accomplished every injunction duly and appointed Phalguna to attend to the horse.
"'Yudhishthira said, "Come, O Arjuna, let the horse, O hero, be protected by thee. Thou alone art competent to protect it, and none else. ”

“ Vaisampayana continued, 'The celebrated Kunti, thus addressed by her lord, invoked Sakra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra himself he will spread thy fame far and wide. ”

“ Before setting out he paid a friendly visit to his aunt Kunti, the mother of the Pandavas; and, as a last piece of diplomacy, artfully endeavoured to detach Karna from Duryodhana’s party. He disclosed to the famous bowman that he was Kunti’s son and, therefore, morally, a son of Pandu; since, according to the scriptures, sons “born of a maiden have him for their father who weddeth the maiden.” According to this system of paternity, Karna was not only Pandu’s son, but the elder brother of Yudhisthira ”

“ Pandu became a great and celebrated rajah. He had two wives, Kunti and Madri. The former, although very beautiful, had no suitors in her maidenhood; so the king, her father, invited to his court the princes and monarchs of the neighbouring countries, [110] and desired Kunti to choose her husband from amongst his guests. The princess attracted by the appearance of Pandu who was there, approached him modestly, and “quivering with emotion,” as the poet tells us, placed the nuptial garland round his neck. In this romantic fashion Pandu got his first wife. ”

“ For his sake, I will, with my friends, lay down my life.” After Kunti’s son, Yudhishthira had said this, he of Dasarha’s race, (viz., Kesava) quickly forbidding the troops, by motion of his arms, to fly away said these words, “Speedily lay down your weapons, all of you, and alight from your vehicles. Even this is the means ordained by the illustrious one, (viz., Narayana himself) for baffling this weapon. Come down on the earth, all of you from your elephants and steeds and cars. If you stand weaponless on the earth, this weapon will not slay you. ”

“ And at the sound of that conch, those steeds endued with swiftness dropped down on the ground on their knees. And Uttara also, greatly affrighted, sat down on the car. And thereupon the son of Kunti took the reins himself and raising the steeds, placed them in their proper positions. And embracing Uttara, he encouraged him also, saying, 'Fear not, O foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth. Why, O tiger among men, dost thou become so dispirited in the midst of foes? ”

“ Representing themselves to be well, they have enquired after thy welfare. Thou wilt soon behold them become the lords of the whole world, with their foe slain, and themselves invested with prosperity.’
“Thus consoled by Krishna, Kunti, afflicted with grief on account of her sons, but soon dispelling the darkness caused by her temporary loss of understanding, replied unto Janardana, saying, ‘Whatever, O mighty-armed one, thou, O slayer of Madhu, regardest as proper to be done, let that be done without sacrificing righteousness, O chastiser of foes, and without the least guile. ”

“ And today, O slayer of Madhu, I have been the first to come to you. Right-minded persons take up the cause of him who comes first to them. This is how the ancients acted. And, O Krishna, you stand at the very top of all right-minded persons in the world, and are always respected. I ask you to follow the rule of conduct observed by rightminded men.’ Thereat Krishna replied, ‘That you have come first, O king, I do not in the least doubt. But, O king, the son of Kunti, Dhananjaya, has been first beheld by me. ”

“ Sumati (Benevolence) said: "Is it right to ruin so good a man?"
Kumati (Malevolence) . "I have not given the will to Hara Lâl. What ruin have I caused?"
Sumati. "Return Krishna Kanta's will to Krishna Kanta."
Kumati. "Bah! When Krishna Kanta shall ask me, 'Where did you get this will? and how came another will, a forged one, to be in my drawer?' then what shall I say? A fine thing this! that would be sending both me and my uncle to gaol."
Sumati. "Then why not fall weeping at the feet of Gobind Lâl, and tell him the whole matter. He is compassionate, and will certainly protect you." ”

“ While, however, the Kunbi yields to these classes in some of the more showy attributes which lead to success in life, he is much their superior in endurance under adversity, he is more law-abiding, and he commands, both by reason of his character and his caste, greater social respect among the people at large. The wealthy Kunbi proprietor is occasionally rather [48] spoilt by good fortune, or, if he continues a keen cultivator, is apt to be too fond of land-grabbing. ”

“ It is not at my age that physic will cure me. In place of physic, call on Hari if you would help me. Do you invoke the name of Hari, I will listen."
No one called on Hari, save the dying man. All were stunned, frightened, overwhelmed. Krishna Kanta alone was fearless. He said to Gobind Lâl, "The key of the drawer is at my head; take it out."
Gobind Lâl took the key from beneath the pillow. His uncle said, "Open the drawer and take out the will." Gobind Lâl obeyed. The old man then said, "Send for the Âmla, the Mohurir, and ten respectable householders." ”

“ The Kunbi is certainly a most plodding, patient mortal, with a cat-like affection for his land, and the proprietary and cultivating communities, of both of which Kunbis are the most numerous members, are unlikely to fail so long as he keeps these characteristics. Some of the more intelligent and affluent of the caste, who have risen to be among the most prosperous members of the community, are as shrewd men of business in their way as any section of the people, though lacking in education. ”

“ So simple a creature as Kunda can never understand the merits of Debendra Babu. If there were no mud there would be no lotus, and Kunda is the only woman who can excite love in Debendra Babu. Every one to their destiny! But why am I angry? [141] Why should I trouble myself? I used to jest at love—I used to say it is mere talk, a mere story. Now I laugh no longer. I used to say, 'If anyone loves let him love; I shall never love any one.' Fate said, 'Wait, you will see by and by.' In trying to seize the robber of other's wealth, I have lost my own heart. ”

“ Nagendra Natha wrote Kunda's history to Surja Mukhi. Also when writing to an intimate friend of his living at a distance, named Hara Deb Ghosal, he spoke of Kunda in the following terms:
"Tell me what you consider to be the age of beauty in woman. You will say after forty, because your Brahmini is a year or two more than that. The girl Kunda, whose history I have given you, is thirteen. On looking at her, it seems as if that were the age of beauty. The sweetness and simplicity that precede the budding-time of youth are never seen afterwards. This Kunda's simplicity is astonishing ”

“ Then I must drown myself. If I must die I will die! Oh, my father! did you leave me here to such a fate?" Then Kunda, putting her hands to her face, gave way to weeping. Suddenly the vision flashed into her mind; she started as if at a flash of lightning. "I had forgotten it all," she exclaimed. "Why had I forgotten it? My mother showed me my destiny, and bade me evade it by ascending to the stars. Why did I not go? Why did I not die? Why do I delay now? I will delay no longer." So saying, she began slowly to descend the steps. Kunda was but a woman, timid and cowardly ”

“ The steady development of his reforming zeal led to a split in the society, which broke into two sections, Chunder Sen putting himself at the head of the reform movement, which took the name “Brahma Samaj of India,” and tried to propagate its doctrines by missionary enterprise. Its tenets at this time were the following: (1) The wide universe is the temple of God. (2) Wisdom is the pure land of pilgrimage. (3) Truth is the everlasting scripture. (4) Faith is the root of all religions. (5) Love is the true spiritual culture. (6) The destruction of selfishness is the true asceticism. ”

“ Precisely at five, Kant made his appearance; and nothing could equal his astonishment on finding me in the room. Fresh from the confusion of dreaming, and bewildered alike by the sight of his new servant, by Lampe's absence, and by my presence, he could with difficulty be made to comprehend the purpose of my visit. A friend in need is a friend indeed; and we would now have given any money to that learned person who could have instructed us in the arrangement of the breakfast table. But this was a mystery revealed to none but Lampe. At length Kant took this task upon himself ”

“ But implicitly Kant's idea of reason's autonomy,—of the 'I ought' as in its supreme truth an 'I will,'—is an eternal truth. The 'standpoint,' so to call it after Kant, is the standpoint which explains life and conduct and which makes conduct possible. It is the assertion that the completeness is, and is my inmost being, the source of my action, my chief good, and that chief good not a gratification or satisfaction to be looked forward to as reward, but essential life and self-realisation. And this joy is what is hidden under the austere gravity of the categorical imperative. ”

“ An elder lady said, "Why an object of sport to us? Go to her who has the right to jest with you." And taking his hand, stumbling as she went, she pulled him into the room.
Kali Kanta's wife, Kama Sundari, was standing there. Kali Kanta, taking her to be the wife of his master, prostrated himself before her. At this, Kama Sundari's lovely face broke into smiles. "What game is this?" she asked. "What new jest have you learned?"
Troubled by these words, Kali Kanta said, "Oh! why will you speak to me thus? I am your servant, you are my lord."
"You are servant, I am master? ”