Bhagavad Gita Chapter 1, Verse 1

English Translation

Dhrtarastra said O Sanjaya, what did my sons (and others) and Pandu's sons (and others) actually do when, eager for battle, they assembled on the sacred field, the Kuruksetra (Field of the Kurus)?

Detailed Commentary

।।1.1।। Explanation -- In 'Dharmakshetre' 'Kurukshetre' -- the *devas* performed *yajnas* in Kurukshetra. King Kuru also performed *tapasya* here. Due to these *yajnas* and *tapasya*, it has been called a *dharmabhumi* (land of righteousness). Here, Dhritarashtra's intention, by the word '*kshetra*' (field/land) in the terms '*Dharmakshetre*' and '*Kurukshetre*', is that this is the land of the Kuru dynasty. It is not merely a battlefield, but also a *tirthabhumi* (pilgrimage site) where beings can perform sacred deeds and achieve their well-being. Therefore, this land was chosen for battle to sanction both worldly (*laukika*) and transcendental (*paralaukika*) benefits. In the world, conflicts often arise over land, wealth, and women. Among these, kings primarily dispute over land. The usage of the term '*Kurukshetre*' also implies a dispute over land. In the Kuru dynasty, the sons of Dhritarashtra and Pandu are all equal. Therefore, both sides have come for battle over land. Being their own land, the term '*Kurukshetre*' is logical and just for both. In our Vedic culture, all actions are based on *dharma*. Even battle, when fought on a *dharmabhumi*, can lead to the salvation of those who die. Thus, the term '*Dharmakshetre*' has been used. The word '*dharma*' also indicates that the entire Bhagavad Gita falls under the purview of *dharma*. Adhering to the principles of the Gita is tantamount to adhering to *dharma*. From '*Dharmakshetre*' and '*Kurukshetre*', we learn that any action should be performed according to *dharma*. The decision regarding what is duty (*kartavya*) and what is not duty (*akartavya*) should be made according to the *shastras* (scriptures). 'Samaveta Yuyutsavah' -- Despite proposals for war, Duryodhana refused to make peace (*sandhi*). Even when persuaded by Krishna, he stubbornly declared, "I will not give even a needle-tip's worth of land without battle." For this reason, the Pandavas also became ready for battle. Duryodhana had a greater desire for war. His sole aim was to obtain the kingdom by any means. The Pandavas gave prominence to *dharma*. They believed that they would sustain their lives only by following *dharma*. 'Mamakah Pandavashchaiva' -- The Pandavas regarded Dhritarashtra as a father and obeyed his commands. It is due to Dhritarashtra's partiality that he uses the word '*mamakah*' (my sons) for his own sons and '*Pandava*' for the sons of Pandu. Because of this partiality, he had to face the destruction of his lineage (*kula*). This teaches us that there should be no partiality of any kind in society. Here, the word '*eva*' (indeed/even) with '*Pandavah*' indicates that even though the Pandavas were righteous (*dharmatma*), they reached the battlefield. Dhritarashtra's question is about what is happening on the battlefield. Sanjay then provides a detailed description of the subsequent events.