Bhagavad Gita – Prathamodhyaya: Shloka 1

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः | मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||

Transliteration

Dharmakshetre Kurukshetre samaveta yuyutsavah | Mamakah Pandavashchaiva kimakurvata Sanjaya ||

Translation

“O Sanjaya, assembled in the holy land of Kurukshetra, and being desirous to fight, what did my sons and the sons of Pandu do?”

Understanding of Shloka 1 of Chapter 1 of Bhagavad Gita

The opening of the Bhagavad Gita is often misunderstood as the beginning of the divine teaching itself. However, a deeper analysis reveals that the first chapter, Arjuna Vishada Yoga (The Yoga of Arjuna’s Despair), serves as a crucial “pre-Gita” foundation. It does not contain the direct instruction of Lord Krishna; rather, it sets the dramatic and psychological stage, introducing the armies, the situation, and most importantly, Arjuna’s emotional breakdown.

It is only after this breakdown that the vessel (Arjuna) becomes empty and ready to receive wisdom. Thus, the true “Gita” or song of God officially commences only when Sri Krishna begins his discourse in Chapter 2. However, the very first verse spoken by King Dhritarashtra holds immense subtext, forecasting the war’s result and the philosophy of Dharma.

The Significance of “Dharmakshetre Kurukshetre”

The opening words “Dharmakshetre Kurukshetre” are not merely geographical markers; they are a divine prophecy. By calling the battlefield the “Field of Righteousness” (Dharmakshetre), the verse immediately establishes a predefined cosmic rule: In the land of Dharma, Adharma cannot survive.

This choice of words signals that the defeat of the Kauravas is inevitable. The victory belongs to those who stand on the path of righteousness (the Pandavas), regardless of their military disadvantage.

Why Krishna Chose Kurukshetra

The selection of this specific battlefield was a strategic masterstroke by Sri Krishna, who understood that the environment plays a major role in human psychology. He needed a location with specific spiritual vibrations to ensure the war served its purpose:

1. Hardening the Heart for Duty: Krishna knew that the Pandavas, being inherently noble, would struggle to kill their own grandsires, teachers, and cousins. He selected Kurukshetra because its vibrations were known to harden hearts, prioritizing “duty” (Karma) over “emotion” (Moha). The land’s influence would ensure they fought for righteousness rather than being swayed by familial bonds.
2. The Legend of Eroded Values: Krishna’s decision was solidified by a specific incident reported by his spies. They observed a farmer (or two brothers) in Kurukshetra working in a field. When a dam broke and water began to leak, one brother killed the other to use his body to plug the breach and save the rainwater.
   • The Divine Logic: Krishna reasoned that if the land’s influence could drive a brother to kill a brother merely to save water for a field, it would certainly empower the Pandavas to kill their unrighteous relatives for the much higher cause of Dharma.
3. The Boon of King Kuru: The land was named after King Kuru, the ancestor of both clans, who had performed intense penance (Tapasya) there. Pleased by his devotion, Lord Indra granted a boon: Anyone who dies on this land, regardless of their sins or virtues, will be granted direct entry to heaven.
   • This made Kurukshetra the perfect slaughterhouse for a war of this magnitude. It ensured that while the bodies were destroyed, the souls would be liberated. The entire war, therefore, can be seen as an initiation by Sri Krishna to cleanse the earth and gift the wisdom of the Gita to the universe.

The Psychology of Dhritarashtra: “Mamakah” vs. “Pandavas”

The second half of the shloka reveals the root cause of the war: Attachment.

Dhritarashtra asks Sanjaya: “Assembled in Kurukshetra… what did my sons (Mamakah) and the sons of Pandu do?”

• The Separation: By explicitly separating “my sons” from “Pandu’s sons,” Dhritarashtra displays his deep spiritual blindness. Despite being the uncle and father figure to the Pandavas, he treats them as “others.”
• The Failure of Fatherhood: This attachment prevented him from acting as a true King. Had Dhritarashtra slapped Duryodhana for his wrongdoings and enforced discipline early on, the battle of Kurukshetra would never have occurred. His silence was not neutrality; it was complicity. He secretly desired the war, hoping his sons would win, yet he was consumed by anxiety.

Sanjaya: The Divine Witness

In the context of the first shloka, Sanjaya is not just a charioteer; he represents spiritual insight and truthful observation. While Dhritarashtra represents the blind, agitated mind, Sanjaya represents the awakened conscience that sees reality as it is.

1. The Boon of Divya Drishti (Divine Vision)

Sanjaya was a disciple of the great sage Veda Vyasa (the grandfather of both the Pandavas and Kauravas). Before the war began, Vyasa offered Dhritarashtra a boon to restore his eyesight so he could watch the battle.

• The King’s Fear: Dhritarashtra refused. He was too terrified to see the slaughter of his own kin with his physical eyes.
• The Transfer of Power: Instead, he asked that his charioteer, Sanjaya, be given the ability to narrate the war to him.
• The Nature of the Vision: Vyasa granted Sanjaya Divya Drishti. This was not just “long-distance vision.” It gave Sanjaya the power of omniscience regarding the battlefield. He could see and hear everything happening in Kurukshetra, day or night, physical or mental. He could even know the thoughts in the warriors’ minds. This is why he could hear the private dialogue between Krishna and Arjuna amidst the deafening noise of conch shells and drums.

2. Sanjaya as the Fearless Reporter

Sanjaya is unique because he is one of the few characters who does not fear the King.

• In Shloka 1, when Dhritarashtra asks, “What did they do?”, he is hoping for news that favors his sons.
• Sanjaya, however, never sugarcoats the truth. Throughout the Gita, he bluntly describes the might of the Pandavas and the glory of Krishna. He frequently praises the Pandavas’ righteousness to Dhritarashtra’s face, essentially telling the King, “Your sons are doomed because they are against Dharma.”
• He represents the unbiased truth. A true advisor (or conscience) does not tell you what you want to hear (like Duryodhana or Shakuni would); he tells you what you need to hear.

3. The Spiritual Symbolism: Insight vs. Ignorance

The dynamic between Dhritarashtra and Sanjaya in the first chapter is a metaphor for the human condition:

• Dhritarashtra is the Ego/Mind: Blinded by attachment (Moha), fearful, asking questions but refusing to see the truth himself.
• Sanjaya is the Intellect/Intuition: He has the “divine eye.” He sits right next to the Ego, patiently describing the reality of the situation.

If Dhritarashtra had truly listened to Sanjaya’s earlier advice, or the warnings he narrates during the war, he could have stopped the destruction. But like an ego controlled by attachment, he listens but does not act.

4. The First Recipient of the Gita

It is beautiful to realize that Sanjaya is actually the first human recipient of the Bhagavad Gita.

• While Arjuna heard it directly from Krishna, he was in a state of confusion and despair.
• Sanjaya, sitting far away in the palace, heard it through Divya Drishti in a state of calm devotion.
• He is the one who relays the “Song of God” to the world. His role reminds us that to understand the Gita, one does not necessarily need to be on the battlefield physically; one needs the “Divine Vision” of devotion and a calm mind to tune into the frequency of Krishna’s wisdom.

The Hidden Lesson: Fear and Righteousness

The underlying meaning of this verse offers a timeless lesson on the nature of good and evil.

1. Fear resides in Adharma: Dhritarashtra’s inquiry betrays his inner turmoil. Even though his army (the Kauravas) was larger and more powerful, he was anxious. This teaches us that those on the path of unrighteousness always carry fear inside. They intuitively know they are wrong, yet their ego prevents them from performing good Karma.
2. Courage resides in Dharma: Conversely, the shloka implies that if one is on the path of righteousness, there is no need to fear, even if the enemy is numerically superior.
3. The Duty to Correct: One must not be selfish like Dhritarashtra. True love involves correcting our loved ones when they tread the path of Adharma. We must choose the path of Dharma even if unrighteousness stems from our own family. By failing to teach the consequences of bad actions, we enable destruction.

The Bhagavad Gita is a unique scripture because every reading creates a new beginning and offers fresh thoughts. From the very first line, before Krishna even speaks, the text establishes that this is not just a physical war, but a war of values. It assures us that when we align ourselves with the “Field of Righteousness,” victory is not just possible, it is destined.