Originally born to the Yadava chief Shurasena, Pritha was adopted by her childless uncle, Kuntibhoja, and subsequently bestowed with the name Kunti.

During her adolescence, she garnered the favour of the sage Durvasa, receiving a divine mantra which she could use to invoke any god and bear his child.

Faced with the societal stigma associated with bearing a child out of wedlock, Kunti found herself compelled to relinquish her son to safeguard her honour.

Following Pandu's demise and Madri's self-immolation, Kunti assumed responsibility for her stepsons and relocated with her children to Hastinapura, the capital of Kuru.

Surviving the perilous events at the Lakshagriha, Kunti, during their concealment, instructed Bhima to marry Hidimbi, a Rakshasi.

Preceding the Kurukshetra War, Kunti encountered Karna, urging him to align with the Pandava faction upon discovering his true lineage.

Pandu, while hunting in a forest, mistakenly shot and killed Rishi Kindama and his wife as they had taken the form of deer to mate.

After some time Duryodhana and his maternal uncle Shakuni tried to burn Pandavas alive along with Kunti for which they built the palace out of lac (Lakshagriha) in a village named Varanāvata.

Kunti was shocked after realizing the implications of her words, that is, all of the Pandavas married Draupadi thinking that they are obeying their mother's orders.

[13] When Kunti, along with the Pandavas and Draupadi, returned to Hastinapura, they faced many problems including succession dispute between Yudhishthira and Duryodhana.

[4][17] Pradip Bhattacharya, a scholar of the Mahabharata and author of Panchakanya: "One-in Herself" Why Kunti Remains a Kanya, highlights her as a symbol of strong womanhood, noting her resolve, adaptability, and the critical role she played in her sons’ lives.

When Pandu requests that Kunti conceive sons through other men, she initially resists, revealing her personal integrity and resolve.

Bhattacharya emphasizes her strength and strategic wisdom in managing this role, as she conceals her pre-marital son, Karna, to safeguard Pandu’s honor and to preserve her reputation within the royal household.

This contrasts her with her grandmother-in-law, Satyavati, who called upon her pre-marital son Vyasa to extend the royal line of Hastinapura without hesitation.

Her refusal to bear a fourth child, invoking scripture as justification, showcases her deep understanding of dharma, which she uses both to assert her autonomy and to protect her dignity.

[4] Within the complex social structure of the Hastinapura court, Kunti carefully navigates adversities, often relying on her confidant Vidura.

Bhattacharya highlights her strategic acumen in orchestrating Draupadi’s marriage to all five Pandavas, ensuring unity among her sons and forestalling potential conflicts.

This decision, based on customs of the “northern Kurus,” is portrayed as a calculated move that consolidates family loyalty by centering it around a single wife, underscoring Kunti’s commitment to her sons’ shared purpose.

Her pragmatism as a mother is further reflected in her morally complex actions to protect her family’s welfare, as seen in her plea to Karna before the war, where she secures his promise to spare all the Pandavas except Arjuna.

Though Karna rejects her, Kunti’s determination to shield her sons from harm exemplifies her selfless devotion and emotional resilience.

[4] Kunti’s final retreat to the forest with Dhritarashtra and Gandhari, after her sons’ victory, symbolises a profound act of renunciation.

Bhattacharya interprets this as Kunti’s transcendence beyond worldly attachments and family ties, an act that affirms her as a “kanya” or “one-in-herself”—a woman who has achieved independence of spirit and self-possession.