Bhagavad Gita Chapter 1 Verse 1
भगवद् गीता अध्याय 1 श्लोक 1
धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय।।1.1।।
हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 1.1)
।।1.1।।धृतराष्ट्र बोले (टिप्पणी प0 1.2) हे सञ्जय (टिप्पणी प0 1.3) धर्मभूमि कुरुक्षेत्रमें युद्धकी इच्छासे इकट्ठे हुए मेरेे और पाण्डु के पुत्रोंने भी क्या किया
हिंदी अनुवाद - स्वामी तेजोमयानंद
।।1.1।।धृतराष्ट्र ने कहा हे संजय धर्मभूमि कुरुक्षेत्र में एकत्र हुए युद्ध के इच्छुक (युयुत्सव) मेरे और पाण्डु के पुत्रों ने क्या किया
हिंदी टीका - स्वामी रामसुख दास जी
1।।व्याख्या धर्मक्षेत्रे कुरुक्षेत्रे कुरुक्षेत्रमें देवताओंने यज्ञ किया था। राजा कुरुने भी यहाँ तपस्या की थी। यज्ञादि धर्ममय कार्य होनेसे तथा राजा कुरुकी तपस्याभूमि होनेसे इसको धर्मभूमि कुरुक्षेत्र कहा गया है। यहाँ धर्मक्षेत्रे और कुरुक्षेत्रे पदोंमें क्षेत्र शब्द देनेमें धृतराष्ट्रका अभिप्राय है कि यह अपनी कुरुवंशियोंकी भूमि है। यह केवल लड़ाईकी भूमि ही नहीं है प्रत्युत तीर्थभूमि भी है जिसमें प्राणी जीतेजी पवित्र कर्म करके अपना कल्याण कर सकते हैं। इस तरह लौकिक और पारलौकिक सब तरहका लाभ हो जाय ऐसा विचार करके एवं श्रेष्ठ पुरुषोंकी सम्मति लेकर ही युद्धके लिये यह भूमि चुनी गयी है।संसारमें प्रायः तीन बातोंको लेकर लड़ाई होती है भूमि धन और स्त्री। इस तीनोंमें भी राजाओंका आपसमें लड़ना मुख्यतः जमीनको लेकर होता है। यहाँ कुरुक्षेत्रे पद देनेका तात्पर्य भी जमीनको लेकर ल़ड़नेमें है। कुरुवंशमें धृतराष्ट्र और पाण्डुके पुत्र सब एक हो जाते हैं। कुरुवंशी होनेसे दोनोंका कुरुक्षेत्रमें अर्थात् राजा कुरुकी जमीनपर समान हक लगता है। इसलिये (कौरवों द्वारा पाण्डवोंको उनकी जमीन न देनेके कारण) दोनों जमीनके लिये लड़ाई करने आये हुए हैं।यद्यपि अपनी भूमि होनेके कारण दोनोंके लिये कुरुक्षेत्रे पद देना युक्तिसंगत न्यायसंगत है तथापि हमारी सनातन वैदिक संस्कृति ऐसी विलक्षण है कि कोई भी कार्य करना होता है तो वह धर्मको सामने रखकर ही होता है। युद्धजैसा कार्य भी धर्मभूमि तीर्थभूमिमें ही करते हैं जिससे युद्धमें मरनेवालोंका उद्धार हो जाय कल्याण हो जाय। अतः यहाँ कुरुक्षेत्रके साथ धर्मक्षेत्रे पद आया है। यहाँ आरम्भ में धर्म पदसे एक और बात भी मालूम होती है। अगर आरम्भके धर्म पदमेंसे धर् लिया जाय और अठारहवें अध्यायके अन्तिम श्लोकके मम पदोंसे म लिया जाय तो धर्म शब्द बन जाता है। अतः सम्पूर्ण गीता धर्मके अन्तर्गत है अर्थात् धर्मका पालन करनेसे गीताके सिद्धान्तोंका पालन हो जाता है और गीताके सिद्धान्तोंके अनुसार कर्तव्यकर्म करनेसे धर्मका अनुष्ठान हो जाता है।इन धर्मक्षेत्रे कुरुक्षेत्रे पदोंसे सभी मनुष्योंको यह शिक्षा लेनी चाहिये कि कोई भी काम करना हो तो वह धर्मको सामने रखकर ही करना चाहिये। प्रत्येक कार्य सबके हितकी दृष्टिसे ही करना चाहिये केवल अपने सुखआरामकी दृष्टिसे नहीं और कर्तव्यअकर्तव्यके विषयमें शास्त्रको सामने रखना चाहिये (गीता 16। 24)। समवेता युयुत्सवः राजाओंके द्वारा बारबार सन्धिका प्रस्ताव रखनेपर भी दुर्योधनने सन्धि करना स्वीकार नहीं किया। इतना ही नहीं भगवान् श्रीकृष्णके कहनेपर भी मेरे पुत्र दुर्योधनने स्पष्ट कह दिया कि बिना युद्धके मैं तीखी सूईकी नोकजितनी जमीन भी पाण्डवोंको नहीं दूँगा। (टिप्पणी प0 2.1) तब मजबूर होकर पाण्डवोंने भी युद्ध करना स्वीकार किया है। इस प्रकार मेरे पुत्र और पाण्डुपुत्र दोनों ही सेनाओंके सहित युद्धकी इच्छासे इकट्ठे हुए हैं।दोनों सेनाओंमें युद्धकी इच्छा रहनेपर भी दुर्योधनमें युद्धकी इच्छा विशेषरूपसे थी। उसका मुख्य उद्देश्य राज्यप्राप्तिका ही था। वह राज्यप्राप्ति धर्मसे हो चाहे अधर्मसे न्यायसे हो चाहे अन्यायसे विहित रीतिसे हो चाहे निषिद्ध रीतिसे किसी भी तरहसे हमें राज्य मिलना चाहिये ऐसा उसका भाव था। इसलिये विशेषरूपसे दुर्योधनका पक्ष ही युयुत्सु अर्थात् युद्धकी इच्छावाला था। पाण्डवोंमें धर्मकी मुख्यता थी। उनका ऐसा भाव था कि हम चाहे जैसा जीवननिर्वाह कर लेंगे पर अपने धर्ममें बाधा नहीं आने देंगे धर्मके विरुद्ध नहीं चलेंगे। इस बातको लेकर महाराज युधिष्ठिर युद्ध नहीं करना चाहते थे। परन्तु जिस माँकी आज्ञासे युधिष्ठिरने चारों भाइयोंसहित द्रौपदीसे विवाह किया था उस माँकी आज्ञा होनेके कारण ही महाराज युधिष्ठिरकी युद्धमें प्रवृत्ति हुई थी (टिप्पणी प0 2.2) अर्थात् केवल माँके आज्ञापालनरूप धर्मसे ही युधिष्ठिर युद्धकी इच्छावाले हुये हैं। तात्पर्य है कि दुर्योधन आदि तो राज्यको लेकर ही युयुत्सु थे पर पाण्डव धर्मको लेकर ही युयुत्सु बने थे। मामकाः पाण्डवाश्चैव पाण्डव धृतराष्ट्रको (अपने पिताके बड़े भाई होनेसे) पिताके समान समझते थे और उनकी आज्ञाका पालन करते थे। धृतराष्ट्रके द्वारा अनुचित आज्ञा देनेपर भी पाण्डव उचितअनुचितका विचार न करके उनकी आज्ञाका पालन करते थे। अतः यहाँ मामकाः पदके अन्तर्गत कौरव (टिप्पणी प0 3.1) और पाण्डव दोनों आ जाते हैं। फिर भी पाण्डवाः पद अलग देनेका तात्पर्य है कि धृतराष्ट्रका अपने पुत्रोंमें तथा पाण्डुपुत्रोंमें समान भाव नहीं था। उनमें पक्षपात था अपने पुत्रोंके प्रति मोह था। वे दुर्योधन आदिको तो अपना मानते थे पर पाण्डवोंको अपना नहीं मानते थे। (टिप्पणी प0 3.2) इस कारण उन्होंने अपने पुत्रोंके लिये मामकाः और पाण्डुपुत्रोंके लिये पाण्डवा पदका प्रयोग किया है क्योंकि जो भाव भीतर होते हैं वे ही प्रायः वाणीसे बाहर निकलते हैं। इस द्वैधीभावके कारण ही धृतराष्ट्रको अपने कुलके संहारका दुःख भोगना पड़ा। इससे मनुष्यमात्रको यह शिक्षा लेनी चाहिये कि वह अपने घरोंमें मुहल्लोंमें गाँवोंमें प्रान्तोंमें देशोंमें सम्प्रदायोंमें द्वैधीभाव अर्थात् ये अपने हैं ये दूसरे हैं ऐसा भाव न रखे। कारण कि द्वैधीभावसे आपसमें प्रेम स्नेह नहीं होता प्रत्युत कलह होती है।यहाँ पाण्डवाः पदके साथ एव पद देनेका तात्पर्य है कि पाण्डव तो बड़े धर्मात्मा हैं अतः उन्हें युद्ध नहीं करना चाहिये था। परन्तु वे भी युद्धके लिये रणभूमिमें आ गये तो वहाँ आकर उन्होंने क्या किया मामकाः और पाण्डवाः (टिप्पणी प0 3.3) इनमेंसे पहले मामकाः पदका उत्तर सञ्जय आगेके (दूसरे) श्लोकसे तेरहवें श्लोकतक देंगे कि आपके पुत्र दुर्योधनने पाण्डवोंकी सेना को देखकर द्रोणाचार्यके मनमें पाण्डवोंके प्रति द्वेष पैदा करनेके लिये उनके पास जाकर पाण्डवोंके मुख्यमुख्य सेनापतियोंके नाम लिये। उसके बाद दुर्योधनने अपनी सेनाके मुख्यमुख्य योद्धाओंके नाम लेकर उनके रणकौशल आदिकी प्रशंसा की। दुर्योधनको प्रसन्न करनेके लिये भीष्मजीने जोरसे शंख बजाया। उसको सुनकर कौरवसेनामें शंख आदि बाजे बज उठे। फिर चौदहवें श्लोकसे उन्नीसवें श्लोकतक पाण्डवाः पदका उत्तर देंगे कि रथमें बैठे हुए पाण्डवपक्षीय श्रीकृष्णने शंख बजाया। उसके बाद अर्जुन भीम युधिष्ठिर नकुल सहदेव आदिने अपनेअपने शंख बजाये जिससे दुर्योधनकी सेनाका हृदय दहल गया। उसके बाद भी सञ्जय पाण्डवोंकी बात कहतेकहते बीसवें श्लोकसे श्रीकृष्ण और अर्जुनके संवादका प्रसङ्ग आरम्भ कर देंगे। किमकुर्वत किम् शब्दके तीन अर्थ होते हैं विकल्प निन्दा (आक्षेप) और प्रश्न।युद्ध हुआ कि नहीं इस तरहका विकल्प तो यहाँ लिया नहीं जा सकता क्योंकि दस दिनतक युद्ध हो चुका है और भीष्मजीको रथसे गिरा देनेके बाद सञ्जय हस्तिनापुर आकर धृतराष्ट्रको वहाँकी घटना सुना रहे हैं। मेरे और पाण्डुके पुत्रोंने यह क्या किया जो कि युद्ध कर बैठे उनको युद्ध नहीं करना चाहिये था ऐसी निन्दा या आक्षेप भी यहाँ नहीं लिया जा सकता क्योंकि युद्ध तो चल ही रहा था और धृतराष्ट्रके भीतर भी आक्षेपपूर्वक पूछनेका भाव नहीं था।यहाँ किम् शब्दका अर्थ प्रश्न लेना ही ठीक बैठता है। धृतराष्ट्र सञ्जयसे भिन्नभिन्न प्रकारकी छोटीबड़ी सब घटनाओंको अनुक्रमसे विस्तारपूर्वक ठीकठीक जाननेके लिये ही प्रश्न कर रहे हैं।सम्बन्ध धृतराष्ट्रके प्रश्नका उत्तर सञ्जय आगेके श्लोकसे देना आरम्भ करते हैं।
हिंदी टीका - स्वामी चिन्मयानंद जी
।।1.1।। सम्पूर्ण गीता में यही एक मात्र श्लोक अन्ध वृद्ध राजा धृतराष्ट्र ने कहा है। शेष सभी श्लोक संजय के कहे हुए हैं जो धृतराष्ट्र को युद्ध के पूर्व की घटनाओं का वृत्तान्त सुना रहा था। निश्चय ही अन्ध वृद्ध राजा धृतराष्ट्र को अपने भतीजे पाण्डवों के साथ किये गये घोर अन्याय का पूर्ण भान था। वह दोनों सेनाओं की तुलनात्मक शक्तियों से परिचित था। उसे अपने पुत्र की विशाल सेना की सार्मथ्य पर पूर्ण विश्वास था। यह सब कुछ होते हुये भी मन ही मन उसे अपने दुष्कर्मों के अपराध बोध से हृदय पर भार अनुभव हो रहा था और युद्ध के अन्तिम परिणाम के सम्बन्ध में भी उसे संदेह था। कुरुक्षेत्र में क्या हुआ इसके विषय में वह संजय से प्रश्न पूछता है। महर्षि वेदव्यास जी ने संजय को ऐसी दिव्य दृष्टि प्रदान की थी जिसके द्वारा वह सम्पूर्ण युद्धभूमि में हो रही घटनाओं को देख और सुन सकता था।
English Translation - Swami Gambirananda
1.1. Dhrtarastra said O Sanjaya, what did my sons (and others) and Pandus sons (and others) actually do when, eager for battle, they assembled on the sacred field, the Kuruksetra (Field of the Kurus)?
English Translation - Swami Sivananda
1.1 Dhritarashtra said What did my people and the sons of Pandu do when they had assembled together eager for battle on the holy plain of Kurukshetra, O Sanjaya.
English Translation - Dr. S. Sankaranarayan
1.1. Dhrtarastra said O Sanjaya ! What did my men and the sons of Pandu do in the Kuruksetra, the field of righteousness, where the entire warring class has assembled ? or O Sanjaya ! What did the selfish intentions and the intentions born of wisdom do in the human body which is the field-of-duties, the repository of the senseorgans and in which all the murderous ones (passions and asceticism etc.) are confronting [each other].
English Commentary - Swami Sivananda
1.1 धर्मक्षेत्रे on the holy plain? कुरुक्षेत्रे in Kurukshetra? समवेताः assembled together? युयुत्सवः desirous to fight? मामकाः my people? पाण्डवाः the sons of Pandu? च and? एव also? किम् what? अकुर्वत did do? सञ्जय O Sanjaya.Commentary Dharmakshetra -- that place which protects Dharma is Dharmakshetra. Because it was in the land of the Kurus? it was called Kurukshetra.Sanjaya is one who has conered likes and dislikes and who is impartial.
English Translation of Sanskrit Commentary By Sri Shankaracharya's
1.1 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
English Translation of Commentary - Dr. S. Sankaranarayan
1.1 Dharmaksetre etc. Here some [authors] offer a different explanation as1 :-Kuruksetra : the mans body is the ksetra i.e., the facilitator, of the kurus, i.e., the sense-organs. 2 The same is the field of all wordly duties, since it is the cuse of their birth; which is also the field of the righteous act that has been described as : This is the highest righteous act viz., to realise the Self by means of the Yogas; and which is the protector4 [of the embodied Self] by achieving emancipation [by means of this], through the destruction of all duties. It is the location where there is the confrontation among all ksatras, the murderous ones-because the root ksad means to kill - viz, passion and asceticism, wrath and forbearance, and others that stand in the mutual relationship of the slayer and the slain. Those that exist in it are the mamakas,-i.e., the intentions that are worthy of man of ignorance and are the products of ignorance-and those that are born of Pandu: i.e., the intentions, of which the soul is the very knowledge itself5 and which are worthy of persons of pure knowledge. What did they do? In other words, which were vanished by what? Mamaka : a man of ignorance as he utters [always] mine6. Pandu : the pure one.7
English Translation of Ramanuja's Sanskrit Commentary
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhimas forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within. Observing his (Duryodhanas) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, Our cause is almost lost now itself. So said Sanjaya to Dhrtarastra who was longing for their victory. Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.
Commentary - Chakravarthi Ji
How did Arjuna become bewildered and fall into ignorance? The speaker of the Mahabharata, Vaisampayana, started explaining the topic to Janmejaya in the Bhisma Parva, with the following words. Dhritarashtra said, “Please tell me what my sons, headed by Duryodhana, and the sons of Pandu, headed by Yudhisthra were doing, having gathered together for fighting at Kuruksetra?” “But you yourself have said that they were desirous of fighting, so why are you asking what they did?” This place is a holy place (dharma ksetra). Sruti says: kuruksetram deva yajanam Kuruksetra is a place for worshipping the Lord. Satapatha Brahmana, Madhyandinlya 14.1.1.2 “It is famous as a place which produces dharma. Due to association with this great place, the evil Duryodhana and company could give up their anger and take to the path of dharma. The Pandavas are naturally following dharma. Then both sides would have intelligence to see that they should not kill their own relatives and friends, and would negotiate peace.” Externally, he desired to show Sanjaya that he would be relieved if this were so. Internally, however, he found it hard to restrain his depression, for if there was conciliation, then, it would be difficult for his sons to claim the kingdom. “As Bhisma, who is on our side cannot be defeated by Arjuna, it is better that we fight. Let that happen!” It was not suitable however to show such desires externally. There is a hidden meaning in the word ksetra (field) in the phrase dharma-ksetra. The field was a place for growing the grains of dharma, in the form of pious Yudhisthira along with his group, who was the very incarnation of dharma.1 The field, a place for exerting oneself in the work of cultivating, was the place in which Krishna, the nourisher of dharma, would encourage Yudhisthira. The field, a place for many projects like blocking irrigation dykes and watering, was the place where Krishna would assist Yudhisthira in many ways to establish the grains of dharma. The same field is also a place for weeds to grow. The weeds, enemies of the grains, in the form of Duryodhana and others, also grew there, but would be destroyed by Krishna.
Rudra Vaishnava Sampradaya - Commentary
In this very first verse of Srimad Bhagavad-Gita beginning with dharma- ksetra-kuru-ksetra, avatar Krsna Dwaipayana Vyasadeva has used this narrative form: assembled in the place of righteousness Kuruksetra etc.; to properly introduce the location, the action and the theme. Thereafter when King Dhritarastra in Hastinapura asks his minister, Sanjaya who had received clairvoyance by the grace of Vyasadeva as to what happened on the battlefield, Sanjaya related all the events exactly as they happened by having the clairvoyant ability to witness them directly within his mind as if he was there present. Srila Vyasadeva to properly introduce their dialogue begins with the narrative form with: having seen the army of the sons of Pandu etc. After this until the end of the chapter the subtle intricacies of duty are delineated. As has been stated in the ancient Vedic scriptures concerning the greatness of Srimad Bhagavad-Gita and that is the words that emanate from the transcendental mouth of the Supreme Lord Krishna when well assimilated precludes the necessity of various other scriptures.
Brahma Vaishnava Sampradaya - Commentary
Madhvacarya has no commentary so we present Baladeva Vidyabhusanas. To properly illustrate the consistency in the conversation between Lord Krishna and Arjuna on the battlefield, Krishna Dvaipayana Vyasa has quoted the first 27 verses in chapter one beginning dharma-ksetra kuru- ksetra refering to Kuruksetra as the land of righteousness. Now when King Dhritarastra learned that Lord Krishna had accepted the position of chariot driver for Arjuna, he immediately was suspicious and became doubtful of his son, Duryodhanas chances for victory. At that time he asked his minister Sanjaya a redundant question as what did his sons and the son of his brother do in the first verse of chapter one. It should be understood in the correct context that the revelatory instructions given by Lord Krishna to Arjuna in the 700 verses of Srimad Bhagavad-Gita that is revealed within Krishna Dwaipayana Vyasas monumental, historical epic, Mahabharata; as to what was being told by Sanjaya to Dhritarastra is actually a conversation described to Arjunas great, grandson, Emperor Janamejaya by Vaisampayana Muni and it is he who is expressing the words dhritarastra uvaca meaning Dhritarastra said. Srimad Bhagavad-Gita begins with Dhritarastra asking Sanjaya: What did my sons and the sons of Pandu, assembled at the righteous land of Kuruksetra desirious of battle do? Now the question which arises, is what was the necessity of Dhritarastra asking Sanjaya what did they do; when he himself in the same verse says: they are assembled desirous of battle. The reason he is asking is because Kuruksetra is the land of righteousness. Dhritarastra was thinking: Kuruksetra is famous as the land of sacrifice for the demigods and also the abode of brahma-jnana, knowledge of the Ultimate Truth for all living entities. He was worried that under the potent influence of Kuruksetras righteous land, his sons would have decided to return half of the kingdom back unto the sons of Pandu now being free from all jealously? Or is it that the sons of Pandu fearing that the destruction of a dynasty is an unrighteous act in a holy place like Kuruksetra and have decided that its best to retire to the forest and live as renunciates for the rest of their lives? By addressing Sanjaya, Dhritarastra means that by the mercy of Krishna Dwaipayana Vyasa, Sanjaya has become free from attachment and aversion and thus he will certainly speak the truth. By using the word mamakah and pandavah in referring to his sons and the sons of Pandu indicates disparity and shows that Dhritarastra did not accept the sons of his deceased brother Pandu as he did his own sons and this reveals his enmity towards them. Ksetra also means field of cultivation. Just as in a rice field there are unwanted grasses looking exactly like the rice paddy which must be uprooted. Similarly the use of the word dharma-ksetra is indicative that the unrighteous sons of Dhritarastra will also be uprooted.
Shri Vaishnava Sampradaya - Commentary
There is no commentary for this verse.
Kumara Vaishnava Sampradaya - Commentary
The Supreme Lord Krishna in order to mitigate Arjunas lamentation tells him that he grieves for that which is not worthy of sorrow in answer to the cause of Arjuna woes as has been described in the first chapter which began by the blind Dhrtarastra inquiring about his hoped for sons victory; yet internally in doubt due to Arjunas unsurpassable valour revealed in his aquisition of divine weapons by satisfying Shiva, also this was proved when Arjuna defeated the Gandharvas and released Duryodhana even though the latter had come to cause he and his brothers mischief, also by Arjunas removing of the Kauravas crowns and ornaments when he defeated them recapturing the cowherd of the king at the city of Virata. All these events flashed through Dhritarastras mind and with a heavy heart he asked Sanjaya who had been bequeathed with clairvoyance byVedavyasa giving him the capacity to envision everything that was happenning on the battlefield of Kuruksetra between the army of his sons the Kauravas and the army of the Pandavas. The Mahabharata records these events from a conversation between the holy sage Vaisampayana and Arjunas great-grandson Janamejaya and begins the Bhagavad-Gita with Dhritarastra spoke. In this very first verse the question is placed within the sentence thus: In the holy land of Kuruksetra what did my sons and the sons of Pandu desiring battle do? Kuruksetra is the place of the origin of dharma or righteousness. The Vedic scriptures declare that Kuruksetra is a place for performing sacrifice. Its signifigance is well known and recorded. All through the ages Kuruksetra has been a place for performing sacrifice, sacred and holy, resided at by the Brahma-rishis. Those who depart this world at Kuruksetra should not be grieved for under any circumstances. The suggested question that Dhritarastra is inwardly posing is whether or not his sons observing the powerful warriors in the enemy ranks such as the mighty Bhima and the intrepid Arjuna who is a perfect master in the use of celestial weapons, were still determined to fight or reconsidering did they give up all thoughts of warfare and instead call a truce and make a peace settlement. The phrase dharma-ksetra kuru-ksetra used by Dhritarastra signifies two things. The first is that he is inwardly thinking that his sons who are not righteous might give back the kingdom to the Pandavas which they appropriated by fraudulent means, due to being influenced by the righteousness and holy acts of sanctity performed in sacred sacrifice for the satisfaction of Bhrigu Muni and as well as the potent act of atonement performed by avatar Parasurama which He offered on five altars as expiation for his fathers death. The second is that Dhritarastra was contemplating that Kuruksetra being the the place where dharma originated is inherently powerfully potent in virtue and righteousness. If the Pandavas who are virtuous by nature, increase in righteousness due to contact with the holiness of Kuruksetra and thereby lose all desire in regaining the kingdom after duly weighing the sinful consequences of slaying their kinsman and relatives then I would be very pleased with them.
Transliteration Bhagavad Gita 1.1
Dhritaraashtra Uvaacha: Dharmakshetre kurukshetre samavetaa yuyutsavah; Maamakaah paandavaashchaiva kim akurvata sanjaya.
Word Meanings Bhagavad Gita 1.1
dhṛitarāśhtraḥ uvācha—Dhritarashtra said; dharma-kṣhetre—the land of dharma; kuru-kṣhetre—at Kurukshetra; samavetāḥ—having gathered; yuyutsavaḥ—desiring to fight; māmakāḥ—my sons; pāṇḍavāḥ—the sons of Pandu; cha—and; eva—certainly; kim—what; akurvata—did they do; sañjaya—Sanjay