वैशंपायन उवाच
एवम् उक्ता महाराज कुन्ती पाण्डुम् अभाषत ॥
कुरूणाम् ऋषभं वीरं तदा भूमिपतिं पतिम् ॥
न माम् अर्हसि धर्मज्ञ वक्तुम् एवं कथं चन ॥
धर्मपत्नीम् अभिरतां त्वयि राजीवलोचन ॥
त्वम् एव तु महाबाहो मय्य् अपत्यानि भारत ॥
वीर वीर्योपपन्नानि धर्मतो जनयिष्यसि ॥
स्वर्गं मनुजशार्दूल गच्छेयं सहिता त्वया ॥
अपत्याय च मां गच्छ त्वम् एव कुरुनन्दन ॥
न ह्य् अहं मनसाप्य् अन्यं गच्छेयं त्वद् ऋते नरम् ॥
त्वत्तः प्रतिविशिष्टश् च को ऽन्यो ऽस्ति भुवि मानवः ॥
vaiśaṃpāyana uvāca
evam uktā mahārāja kuntī pāṇḍum abhāṣata ||
kurūṇām ṛṣabhaṃ vīraṃ tadā bhūmipatiṃ patim ||
na mām arhasi dharmajña vaktum evaṃ kathaṃ cana ||
dharmapatnīm abhiratāṃ tvayi rājīvalocana ||
tvam eva tu mahābāho mayy apatyāni bhārata ||
vīra vīryopapannāni dharmato janayiṣyasi ||
svargaṃ manujaśārdūla gaccheyaṃ sahitā tvayā ||
apatyāya ca māṃ gaccha tvam eva kurunandana ||
na hy ahaṃ manasāpy anyaṃ gaccheyaṃ tvad ṛte naram ||
tvattaḥ prativiśiṣṭaś ca ko 'nyo 'sti bhuvi mānavaḥ ||
Vaishampayana said: 'So entreated, o great king, Kunti said to Pandu, the bull among the Kurus, lord of the earth, her own husband: "It is not fitting for you, o knower of dharma, to speak thus to me, your lawful wife, devoted to you, o lotus-eyed one. You yourself, o mighty-armed one, shall beget offspring upon me in accordance with dharma, endowed with valor, o hero. To heaven, o tiger among men, may I ascend together with you; and for the sake of offspring come to me yourself, o joy of the Kurus. For I would not go, even in thought, to another man but you; and what other man on earth is superior to you?"'
859e4ed66493 · publicado 12 jul 2026, 16:41:49 UTC
Disponible enRUENPasa de verso en verso con
Here Kunti shows perfect marital fidelity. It is telling that to her husband's permission to resort to niyoga she responds not with joy but with resistance: a faithful wife wants no other husband, even for the sake of offspring and even with permission granted. Here is shown the height of chastity (pātivratya): 'I would not go to another even in thought' — purity not only of body but of intention. It is telling that she proposes another solution instead: let Pandu himself beget the offspring — hinting (as will unfold later) at the power of his own austerity; and note that of her own secret — the boon of Durvasas — she still says nothing, guarding this purity as well. Thus scripture shows in Kunti a model wife, for whom fidelity is dearer even than the duty of offspring, and who seeks a way to fulfill her husband's will without compromising her purity.